CHAPTER III.AUSH-ER, JUNE.
The Bath of Jogger-nauth.—The Worship of the River Gunga.
It has been observed in the beginning of this book that the structure of modern Hindooism is the work of time. The fancy, ignorance, and interest of men have decorated its different parts with golden hues which fascinate the senses, and satisfy the minds of the weak. After the laying down of the corner-stone it has received abundant supply of forms and new institutions from various quarters, and consequently grown fast and bulky within a few hundred years. Although it has grown old it retains a healthy, youthful vigor, keeps on growing, and will continue to do so until the “pure and undefiled religion” shall strike like thunderbolts on its thousand cemented headstones, and reduce its tall form to the very base which stands on simplicity, truth, and love.
The bath of Jogger-nauth is comparatively a new institution, and owes its birth to a fictitious legend. There is a great temple of Jogger-nauth in Orissa on the sea-shore above Madras. The images of Jogger-nauth, Bollo-ram his brother, and Shoo-vothra, his sister, are costly, but very awkward, made of a peculiar kind of wood calledNimbh. All other Hindoo idols are beautifully constructed in male or female human figures, quite unlike these of Jogger-nauth and his friends, which look neither like man, woman,horse, nor dog. A great many of the Hindoos make fun of Bisho-corma (Universal Artist), who is believed to have built the temple and image of Jogger-nauth. Here is the remark: “The construction of Jogger-nauth has displayed the poor taste of Bisho-corma in delicate arts.”
However, the homeliness of the image does not interfere with the reverence and love which the people have for it. I have heard the remarks of those who had visited Jogger-nauth, saying: “That when on our way, which is long, inhospitable, and uncomfortable, I said, Let not my enemy whose ill I seek after come this way; but standing before the gate of the temple, I exclaimed, Would that I had the millions of stars for my eyes, that I could see the ‘moon-like face’ of the god! O, let the mothers forsake their babies, husbands their wives, and wives their husbands, and come to feast themselves on the sacred graces of Jogger-nauth.” It is very natural that they should say so, for there are two ways which guide us in our decision in regard to beauty and accomplishment. To some the external beauty of an object takes the place of an internal accomplishment; while to others the inward accomplishment, tenderness, and purity of character stand instead of the outward beauty of the casket. When we are quite pleased with some charming object, we are apt to take for granted what is not visible in it. And again, when we see an object through the glass of love, it stands before our eyes, if not before the world, with a charm which is rarely visible to others. There is a fine anecdote illustrative of this. A handsome Bengal young man was ridiculed by his friends for his love of a homely woman, whose fine mental and moral culture was unrivalled. The young man begged them to see her through his loving eyes.
The Hindoos sincerely believe that Jogger-nauth is thegreat god of the universe, and is full of mercy, grace, and goodness. Hence they overlook the outward defects, and are satisfied with what there is within. An eminent Bengalee gentleman of Calcutta, in one of his books, says: “What a pity it is that a diamond of inestimable worth should sparkle on the forehead of an ugly idol of Orissa.” For the information of those who might not have a chance to see a Jogger-nauth, I would describe it just as it is, for it is invariably constructed in the same way everywhere. Its face is circular, and contains an area which would hold almost its whole body; the place where the nose grows is as level as a prairie, his eyes resemble pretty much the Indian snow-shoes in shape, and his arms are mere stumps. I have said before that Jogger-nauth has great influence over the Hindoos, even the obstinate caste system prostrates itself down in his presence. Myriads of men and women visit Orissa annually to attend to the bath and the car of Jogger-nauth ceremonies, which follow each other within a month’s interval. The Jogger-nauth, no matter what it is in substance, is a name of significant meaning, “the Lord of the Universe.” Jogguth, with various endings, is the common name of persons in India, thus: Joggo Bundhoo, Friend of the Universe; Joguth Chunder, which is my name, means the Moon of the Universe.
Within the enclosure of the temple there is no respect to castes; and that which destroys caste is freely recognized. In the “aunundho bazzar,”market of joy, which is within the enclosure of the temple, the Hindoos of every caste would eat of one dish, and what is more surprising than that, is to see them walk with rice-curries in their pocket, and putting some into each other’s mouth as they pass. But I am sorry to say, that, though brotherhood, the sense of equality, the disregard to castes, is felt and allowed withinthe walls which surround the temple, no sooner do the people come out of the enclosure than this levelling influence dies an instantaneous death! I have often asked of my Hindoo friends, that if it pleases Jogger-nauth to see love and equality cherished in us for one another, why cannot we do that wherever we live,—at our homes in Bengal as well as in his temple in Orissa? Wherever be our bodies, we are before his presence; the walls cannot hide us from his sight. If he is God Almighty, his eyes will easily penetrate the massive walls to watch his children without.
The bath of Jogger-nauth, as a public religious institution, was unknown to them of olden times. The following circumstance gave rise to it. Jogger-nauth, in disguise of a boy, had come to bathe in the sacred river Ganges. He chose Mahesh, a place fourteen miles above Calcutta, for his appearance. Taking some refreshment at the store of a confectioner named Kalli Shunker, he gave him a golden ornament in exchange, and in a minute disappeared from the store. As a testimony to his divine presence there, a large Nimbh tree bore blossoms of Champaka. The people were surprised beyond measure to see such a miracle wrought on the tree, but none could conceive of the agency which thus manifested its power. The priest of Jogger-nauth not finding the ornament in the person of the god, began to search the temple, bedroom of the idol, etc., for it. Careful inquiry was made in the temple; some junior officers were suspected as having stolen the “sacred property.” In the night the chief Panda, votary, saw Jogger-nauth in a dream, and heard him speak as follows: “I had been to bathe in the Gunga yesterday, where at the store of Kalli Shunker, I exchanged my ornament for my lunch; that the fact might be a memorial to the succeeding generations.” The story affirms that they found the ornamentin possession of the confectioner, which circumstance, together with the Champakas on the Nimbh, proved the affair to the satisfaction of all. Hence is the origin of the institution of “Stau Jatra.” From the fact of the god’s appearance in Mahesh, although there were hundreds of places on the Ganges, it received great renown as the chosen, favorite place of Jogger-nauth. A wealthy Bengalee gentleman of Calcutta has built a temple and a car on the spot with the outlay of an immense sum of money. The bathing is performed on a high altar made of brick, in the midst of a wide field, which groans under the feet of myriads on this occasion. It is the next exciting scene to that of Orissa, but it excels the other in its licentious shows and amusements.
The next general worship is that of Gunga. Very few images are made of this goddess. They offer the sacrifices on the bank of the river. Every Hindoo family sends offerings of flowers, incense, eatable things, and clothes to her. Its water is believed to have a greater degree of purifying influences on this day than on any other, so that almost every one who can possibly avail himself of this opportunity, bathes in the river. I have seen several men wash their dogs, cats, and birds on this day. It is also believed that the venomous serpents lay their eggs to-day, and if it should rain, the amount of poison would be less dangerous! “Monsha,”the goddess of the serpents, is worshipped, as her favor is regarded as the only sure protection against poisonous creatures.
There are several noble rivers in India, and why should the Hindoos regard Gunga as sacred so much so that the intrinsic sanctity of its water can redeem men from their sins, however dark they are? A prayer offered universally by the Hindoos to this noble river, reads thus: “ReadyRedeemer of all iniquities, Destroyer of all distress, Giver of happiness and salvation, O Mother Gunga, thou art our only way.” Why they hold it sacred above other rivers in Hindostan, is a question of importance which ought to be answered. As the legendary origin of the sacred river of the Hindoos is known only to them, I would venture, having the true knowledge of the same, to describe it, and thereby solve the mystery to those unacquainted with Hindoo mythologies. But earnest as I am to communicate it to my friends, I find a great difficulty in my way. It is a long channel of a story, with tributaries coming into it from various directions. I hardly know where to take it up, and where to leave it, and at the same time to convey the true, distinct knowledge of the origin of the sanctity of Gunga to a Christian reader. I shall not, however, fear the absurdity of the story, as I do not believe it myself, nor ask the reader to regard it as true. Odd as this may sound to any one, it shows him the Oriental method of treating truth, in rich, glowing allegories; the truth is hidden in their bosom. The river Gunga is another representation of the goddess Doorgă, the daughter of the Hymaloy mountain, and the wife of Shiba the Hindoo god. Look at the truth, figuratively expressed! Rivers issuing from the mountains are their sons and daughters, no doubt, as the Hindoos name them, and hence the Gunga is the daughter of Hymaloy. Let us hear the whole story. After the marriage of Shiba with Parboti (mountaineer) or Giriza (mountain-born), the daughter of Hymaloy, the god went to reside in Koylas, a romantic chain of the same mountain. The Hindoo poets call this place finer than any in heaven, which I doubt not that it is, otherwise the god would not have made it his favorite abode. The soil is golden, the trees bend under the weight of delicious fruits, while others smile with bright,fragrant flowers; the breeze is balmy, and the birds handsome, merry, and singing. On a certain day, Doorga was sitting on a golden throne with Shiba, when there appeared a crowd of male and female figures, some with hands broken, others with legs badly bruised, and the rest had their faces turned backwards; in short, all of them were disfigured, maimed, and hurt in the extreme. Shiba smiled at them, at which his wife asked him: “Lord, who are these that stand before us? Their unhappy fate enlists my sympathy; my hands and heart are ready to serve them.” Thus, the god replied: “If it would please thee, goddess! to hear from me the names and the circumstances of this injured group before thee, lend thy ears then to the sad story. These are six male and thirty-six female tunes. The children of the earth had attempted to sing them, and not being able to manage harmoniously, have left them a quarter or half-finished; even those who have finished the song, could not preserve the harmony; for a song and a tune are two different things. Therefore, thou seest one is with broken wrist, the second is without nose, the third has his limbs broken, etc.” The goddess wanted to know if there was any way of making them whole again. Shiba assured her that there was, and that inhisown power too; “that these poor sufferingTuneshad in vain sought redress from the renowned singers on the earth, and finding that human power could not confer upon them the adequate help, are now before me; I will make them whole.” Accordingly invitations were sent round the heavens to the gods, and a large audience of the celestial beings was held at the pleroma of Shiba. A Sage invented a musical instrument for the occasion, which was called Tăn poorā, or Tune-perfecter.
I need not say anything about the singing of the god, which satisfied the whole gathering. Now Krishto beingnaturally mild, delicate, and pleasure-seeking, was so much moved at the music that he perspired. The astonished gods held a counsel, and commissioned Bromha to receive the perspiration that was dropping from his feet in his pitcher “Comoondul,” and to preserve the sacred relic in his possession. So he did. With a heart overflowing with joy the Creator held hisComoondulunder the feet of Krishto, for he knew that out of them issued the life and immortality for the Hindoo sinners. They called thewater(perspiration of Krishto), Gunga. Here is the brief account of the birth of the Sacred River of the Hindoos, showing from what a sacred source it is derived, how and under what circumstances, etc. I will now turn to the fact which brought it into the world from the house of Bromha; which advent is looked upon by the Hindoos with as much joyous enthusiasm as that with which a Christian looks upon Christmas. For there is this point of resemblance between the mission of Christ and that of Krishto: Christ washes the sin of the world, however dark it is, with his blood; while, on the other hand, the perspiration of Krishto redeems the Hindoos from their sins, washes away the impurities that stain their lives, and brings immortality to the dead and lost. Indeed, to a Hindoo a drop of water of Gunga is itself a Life and Light, and the only way to enter into the everlasting joys in the Goluck of Krishto. Christ saw Satan fall from the sky; his advent took out the sting of Death, so we hear the stories ofJom(Death) complaining of the emptiness of his womb or cell. Frequently we read the account of the quarrel between the angels of Krishto andJomtouching the fate of a man who, spending his whole life in sin and unbelief, had thrown himself into the water of the Ganges in his last moments. The services of Ganges are more beneficent to the Hindoo thanthe blood of Christ to the Christian. We are taught to believe in Christ,—his holy mission,—his fullness of knowledge and sanctification; but it is quite a different case with a Hindoo. Even if he did not believe in the sanctifying influence of his religious nature, and the redeeming power of the Gunga, he goes to heaven, provided his body or ashes are thrown into its sacred water. Hence the bank of the Gunga has been a Cross to the Hindoo; it has been the best place for them in which to die that they may live again. Thousands—young and old, male and female, pious and sinful—are brought hither to breathe their last, to throw off corruption and ascend the Goluck of Krishto. To a Hindoodeathin or near to his Sacred River is aGain. The true end of his being is accomplished if he succeeds in dropping in and dying near the Ganges, or Gunga.
The following is an universally-believed account of the advent of the Sacred River of the Hindoos into the world. The Book containing it is read and expounded by the learned and eloquent priests to the listening crowds. The children read it in their school-books, and the Hindoo monks sing it from place to place. There was an illustrious family called Shoòjo Bungshoor, the Offspring of the Sun, and which has been made immortal by Balmica in his celebrated poem Ramayona, as being the tribe which Rama, the great god, chose, and of which he became a member. In this family there lived a king of the name of Saugor, renowned in and esteemed by his time. To use the Hindoo phrase, he was a terror to the tyrants and a friend to the peaceable, help to the needy and the delight of the age he lived in. It was customary with the ancient Hindoo kings to do “Ausho’ med,” a religious ceremony, toextend his power, peace, help, love, etc., all over the world. When a king has succeeded in this, has brought every country on the surface of the globe under his power and protection, the throne of Indra will be his reward. The throne of Indra had been aspired to by several kings, but none of them ever reached the prize, the reason being that he used to interfere with their plans, frustrate their precaution, and cause them to desist from the undertaking forever. The leading features of this ceremony of Ausho’ med, and the ways in which it used to be conducted, are these: A horse, bearing on his forehead the inscription, “Lethimwho denies the power of the master catch the horse,” was sent round the country to the dominions of kings and nobles, accompanied, however, with armed soldiers. The horse was sent about the land for the purpose of demanding submission from the world. In some places he travelled unmolested, and securing submission for his lord; and wherever the people did stop him, it was understood that they hated the yoke of dependence. The soldiers would immediately inquire distinctly the real motive of the man who stopped the horse, whether it was curiosity or a mistake or a purpose that actuated him. If it were a mistake, or fancy, they would pardon him, and recover the horse and unfurl the banner of their king on the spot. If otherwise they would resort to war. This Saugor, the celebrated king, forwarded his “sixty thousand” sons in a triumphal expedition, into all the countries known at his time.[12]They visited the uttermost parts of the world, ascended the mountains, crossed the rivers, proclaimed thepower of the name of their illustrious father, and brought almost all the world into subjection. Arriving at a place near the sea, the princes congratulated each other on their success; and finding no place where to direct their steps, resolved to return home to their longing father, who, on their successful return, would perform the ceremony. Elated with joy at the success of their mission, they all sat down on the sea-shore to review their past adventures, while the majestic waves of the sea rolled before them, defying their power, and with thundering voice declared the power of Him who alone can tell them, “Thus far shall you come and no farther.” The cool, balmy breezes from the neighboring forests blew upon them; their joyous spirits felt the weariness of the flesh, and one after another the veteran princes wore the garment of sleep; while the horse, incapable of musing upon the glorious career he had gone through and the victories he had won, bent his eyes upon the green, shaggy ground before him. The place was so remote from the populous country, that while it was mid-day there reigned a death-like silence; no “hurries and bustles,” no sound of mechanics’ hammer were heard there, save that the distant sea thundered now and then. The only inhabitant of the place was a Saint Copeel, who, retiring from the active, pleasure-seeking community, had selected this romantic spot for his hermitage, to spend his life in prayer and fasting.
Now Indra, the king of the sky, who had been watching the progress of these princes with an anxious eye, left his airy throne, descended upon the earth in the form of a man, and stood on the very spot where the children of Saugor unconsciously lay. “They have,” he said to himself, “obtained victory almost over the whole world, and enlisted all the crowned heads as their subjects; there is no one underthe sun to catch theirhorseor to obstruct their triumphal course. If they return to their father to crown him with the world’s victory, to place the vanquished sovereigns as stools under his feet, Krishto would offer him the supremacy of the sky. I too, hitherto the lord of the gods, should become his subject. It is not too late yet. Let me seek a Brahmun’s wrath to turn the course of the princes. Krishto’s will be done,” he said, and in a moment he held the rein of the triumphal horse. He led him to the cottage of Copeel, tied him by his side, and ascended the cloud for his palace, and from thence looked down at the result.
Now the tired sun seeks his home beyond the western seas, the singing tenants of the air bound towards their leafy homes, the wild beasts in yon forests return to their lairs, while others leave their dens; and the canopy of darkness is spread over the creation. It was then that the sons of Saugor rose from their grassy bed. “Early in the morning,” they say, “we guide our steps towards home—the blessed spot on the earth! The greetings of our friends, the tender arms of our parents will receive us. The Ausho med will be celebrated in the presence of the astonished world; the vanquished kings will be invited, the Brahmuns worshipped, the poor entertained, the music, dance, and feast will be observed, and the earth will wear a garment of mirth!” Early in the morning they arrange their things to start for their home. “Bring the horse,” one says, “where is he?” Some go after the horse, but do not find him. He has gone to the forest they think, and a party go in search of the beast. In vain they roamed through the woods! The horse could not be found. After a day’s toil, they come near the cottage of Copeel, and, to their utter surprise find the object of their search, tied near the altar of the Saint. The venerable saint presented a curious sight tothe princes. He had a piece of “tiger’s skin” for his raiment, his hair flowing down his shoulders in graceful curls, eyes closed, hands folded. They took him for a horse-thief. Still as the rule of theceremonywould not permit them to recover the horse without the consent of the supposed thief, they called on him to answer for his conduct. But, alas! there was no sensibility in him. His heart and soul have bade farewell to the world’s pleasures, and been fixed upon the throne of Krishto. He did not know what was going on around him. The princes grew tired of waiting for the answer from Copeel, and began to speak to him in the following way: “Friend, if you are really afraid of us, and feel sorry for what you have done, say so; we shall choose mercy and not sacrifice. We have sworn before the gods to protect the horse, and, wherever he is caught, not to recover him in secret. What object have you in bringing the horse here? Is it poverty, pride, or fancy that actuated you to hold the triumphal horse of Saugor? Return our horse to us, and we will pardon you, and give you other horses if you wish for them; or if you dare to be our rival, tell us distinctly, that we may take the necessary course.” The entreaties, persuasions, reasonings, threatenings, effected nothing. It seemed as if they spoke to a senseless statue. Failing in their efforts to adjust the matter satisfactorily to both parties, and knowing it would be shameful to carry away the horse, one of them kicked the innocent Brahmun. The insulting touch of the foot to his sacred person broke the spiritual dream of Copeel; he felt this intrusion in the extreme; thought some evil spirits were trying to endanger his life; he looked upon the sons of Saugor in wrath, and they were instantly burnt to ashes.[13]The account of this disasterreached the anxious king, who came himself to the spot to soothe the injured Brahmun with prayer and worship, and thereby to beg of him the salvation of his sons.[14]
The Saint Copeel took pity upon the king, and said that the only way to redeem the souls of his sixty thousand sons was the blessing of Gunga, then in possession of Bromho. Saugor returned to his own palace, and soon after joined his sons in the upper world.
Now the gods assembled in heaven to consider what was to be done towards the sons of Saugor or his family. As there was no male child in it to help its growth, the first and the last fell before the wrath of the Brahmun. This Bongsho (Stock) is to be preserved, or Rama will not come out of it for the redemption of the world. Accordingly a Monie (saint) was sent to this family of widows to bless and console them in their sorrows. At the presence of the Monie at the door, one widow came forward to receive him, and fell down on the ground to kiss his sacred feet. “Be thou the mother of a child, daughter!” were the words ofblessing that fell from the lips of the Brahmun. The embarrassed woman rose from the ground, and with tears in her eyes addressed him as follows: “Lord, thy daughter is a widow; how then should she be a mother? It has pleased Krishto to extinguish the family of Saugor, so at once the sixty thousand sons perished in the wrath of Copeel! Thou knowest all this,—the magnitude of the sad story, holy father!” “Be comforted, daughter, lament not,” the Brahmun said; “the sons of Saugor will be redeemed and his family be continued, for Rama has chosen it for his incarnation. My words that have fallen upon theemustbe fulfilled. It is the will of the gods that thou shalt bring forth a son for the redemption of the family. He will find favor in the sight of Gunga, who, leaving the house of Bromho, shall come into the world first to wash away the iniquities of the sons of Saugor, and then of the world in general.” In due time the widow queen, at the visitation of the blessing of the saint, gave birth to a son, which circumstance brought universal joy to the world. The Brahmuns came to bless the babe, and called him by the name of Vogiroth. The child, owing to the peculiar circumstances of his birth, had no bones in his body; was a mere lump of flesh, could not walk or move about without making awkward gestures.[15]As he was busy one day in arranging his playthings, a Monie called him Oshto Bunko. (He was very awkward in hisperson, and crooked; so they called him by the name, “eight curves,” his body being in so many places broken perhaps.) The prince, although only four years old or more, had been trained by his mother to salute the Brahmuns reverently, and to pay them the due homage. Seeing the Brahmun coming before him, he left his playthings in order to salute him, but, being without bones in his body, his movements enraged the object of his worship. The Brahmun thought the boy was making fun of him, by imitating his ungraceful gestures; and thus interpreting the child’s innocent deeds, cursed him. “Proud prince, darest thou mock my awkward person, which Krishto has given me? In despising my person thou dost despise my maker. Let it be according to thy will; if pride has led thee to mock at me, be thou awkward like me; and if owing to some defect in thy own person thou didst make the irreverent gestures, be thou whole, and henceforth live a handsome child.” To the joy of the child and his relatives, the “cursing of the Brahmun begat blessing,” at that very moment he stood before the saint with a well-proportioned, stout, and handsome person!
At the age of five he was put under the tuition and guidance of a celebrated sage. Besides the mental and physical training, the sage took particular care to develop the spiritual nature of his pupil, to set his infant step in the path of truth, to inspire his simple heart with the love for the gods. His relations did not bring the knowledge of the great calamity that had befallen the family to the child’s notice. Every precaution was taken to keep from his knowledge even the wordfather. One day, as he was playing with the young children in the neighborhood, he heard them ask each other’s father’s name. The turn came to him, and a boy asked him what his father’s name was. A difficult question to answer, for he had never heard thename offatherin his house, and never seen amanwho was so related to him, except the teacher and other Brahmuns, who often came to console the widows with their kind words. “Friends,” he said, “ask the names of my mother, aunts, teacher, &c., and I will tell you; I do not know who my father is. In our house we have no such relative.” The children burst into laughter, to the mortification of Vogiroth, and began to express their surprise in their childish way. The fatherless prince left his gay comrades for his mother, who he hoped would adjust the matter, and teach him to answer the questions of the children in future. The joke of the boys had pained him so much that his blooming face seemed pale. Embarrassment threw a thick veil on his forehead, and it looked like the moon in eclipse. His hasty steps trod the chamber floor, and drew the anxious household around him. “Mother!” burst forth the insulted child, “I was very much pained by unkind words of the boys, one of which I did not fully comprehend, so I came to you to have it explained. Strange words, mother, they uttered, which I alone among them was unacquainted with. ‘Father’! what does it mean? The boys asked me the name of myfather, which I could not tell; where is my father, and what is his name, mother?” The troubled queen heard the sad recital with sighs; and, as the child seemed determined to know all about the mysterious termfather, she could not keep the fact in secret any longer. “Krishto’s will be done,” she said; and reviewing all the circumstances that characterized the child’s birth, unfolded the sad fate of the family to the eager ears of Vogiroth,—how the sixty thousand sons of Saugor were consumed to ashes by the Brahmun whom they had insulted, &c. Every word that fell from the lips of the queen penetrated the soul of the child, and filled his heart with deep longing about the redemptionof his ancestors. “Mother, is there any power in the world that can redeem them from their cursed death?” “There is none, child! The insulted Brahmun has kindly told us that the sacred water of Gunga would wash their sins, if that could be brought into the world.” “Where is the abode of Gunga, mother, and who is she that washeth away the sins of men?” Trusting to Gunga, as the result of these inquiries, the queen informed the child of the name and attributes of the goddess. The child seemed to be satisfied with these explanations. Calmness passed upon his stormy soul, but it was for a short time only. He felt anxious to know how the blessings of Gunga could be obtained; he believed it was his duty, as the offspring of Saugor, to serve the spiritual good of his family, and thereby blot out the stain which it had brought upon itself by insulting the Brahmun. But he was too young for the undertaking; a mere child of five, strong and manly as his will appeared to be. At the usual hour of the day, his tutor, the Brahmun sage, came to the palace, and the child took his seat at his feet. He could not recite his lesson with the usual facility; he looked sober, and that was enough to apprise the tutor of the sad state of his pupil’s mind. Affectionately drawing him close to his breast, he asked him to tell him what ailed him, and was surprised at the recital. The child begged him to favor him and help him in the undertaking, as he had fully determined to obtain the mercy of Gunga, to redeem the children of Saugor, even if it would cost his life. He further desired the sage, in that simplicity and inexperience that are peculiar to his age, to inform him of the place of Gunga,—how he could arrive there, how long it would take, and how much it would cost, what kind of a person Gunga was, etc. The venerable sage attempted in vain to dissuade him from the enterprise, saying it was hardlypossible for an ordinary man to have an interview with the great goddess in this world of sin; that the sages have spent their lives in prayer and fasting, away from home and kindred, amidst the wilderness and its ferocious inhabitants, without any material success; that the heavenly hosts—the gods—desire to see the goddess, but cannot. The child heard all these with much solicitude; and, instead of reflecting upon the discouraging aspect of the case set before him by his teacher, asked him one more question. It was, by whataddresshe should call upon the Gunga,—what relation she bore to him? “She is the Mother of the universe,” the sage replied, “and whoever wants to come unto her, will find that address appropriate and sacred.” The child overflows with joy on hearing that the goddess is his mother; the dark prospect before him vanishes away, and he sees the path easy and sunny. “What,” said he, “shall I fear to go to my mother? The sweet name! It will melt the heart of the goddess, even if it were made of rock. I do not know the way; butfaithwill surely offer its service and be my guide; theKanonwilderness is infested with savage beasts; mylovewill charm them; there are other obstacles indeed; my firmness will surmount them all.” Emboldened by such thoughts, and being determined to reach the prize, he revealed his cherished plan to the trusting heart of his mother.
After a long discussion, which, of course, took place on the occasion, she being assured by a “divine voice” of the child’s successful mission, gave her reluctant consent. A Hindoo poet describes the parting scene to the following effect. The little pilgrim stood before the weeping household to bid them farewell. The queen, conscious of the happy success that will crown her son, and unable to resist the influence of her affection toward him, could neither bidhimstaynorgo. It required an effort to utter either. “Great Goddess Doorga,” she prayed, “thy handmaid commits her babe—her only child—to thy protection. Let thy all-seeing eyes watch his steps, thy loving-kindness minister unto his wants. Mother Earth! whose name is Patience, do not take any offence which the infancy of my child is liable to offer unto thee! Lofty, wide-spreading trees! you whose branches form canopies over the earth and obstruct the sun’s rays, shield my little one under your shade,—when he is tired, let him rest under your branches,—when hungry, feed him with your fruits, and when in danger, inform me of it by nodding your heads that reach the sky. Wild beasts! be ye friendly to him. Do not prick his tender feet, ye thorns; and ye stones, do not hurt them by any means. Day, when you bid farewell to the world, commit my child to the hand of your successor; and Night, when you retire, put him into the hands of Day; and finally, do you both, good Day and Night, return him safe to the anxious arms of his mother.” The legend proceeds on with the young pilgrim, who bids good-by to his dear mother and other relatives, and starts on his journey into the wilderness.[16]The Hindoo poets paint the early part of thischild’s life in the desert with amusing colors. Wandering a few days among the wild trees, with no word save “Mother Gunga” in his mouth, he thinks the time has already come for an interview with the goddess; he encounters a wild beast, and taking it for the messenger of Gunga, addresses it in the following way: “Did you come from my Mother Gunga, to bring me hope and consolation? Glad I am to know that my prayers and tears have reached her gracious throne, and met with success. Tell me, noble friend, what message have you for me, the little pilgrim,” etc. Year after year rolled away, leaving young Vogiroth at his altar in the wilderness. The goddess, although she was all the time walking with and watching him invisibly, did not bid his troubled heart be still. Now she sends her angels to tempt him, and try his faith and adherence to the undertaking, who now frown upon him with their hideous appearances, then urge him to go back to his home, alleging the undertaking was too difficult for him; sometimes they promise the world’s supremacy,—the pleasures of the Kirnoras,—provided he will give up his cherished plans, etc. But he heeded little their temptations, and aiming at the mark, made his way through trials and temptations with manly fortitude.
At last pity awakes in Gunga’s breast. She comes to bless the child, stands before him, puts her divine hands upon his head, seats him on her lap, and assures him of her protection forever. When the boy begged her to come into the world and redeem the children of Saugor, the goddess at first declined, but at the unceasing prayer and earnest entreaties of the child she consented to come. Now who should receive the sacred stream, as it flows down from the Pitcher of Brahma, was a difficult question, for it was feared the earth would be torn to pieces by the force of the sacredstream. Shiba, at the solicitation of the young saint, volunteered to receive Gunga on his head, when it should fall from the pitcher of the Creator; but the goddess, proud of her own strength, feared he would not be able to sustain its fury. He read the secrets of her heart, bent his head to receive the stream, and detained it for some time within his curls, thereby giving the goddess some idea of his astonishing power. It is to be observed here, that the sacred water, as it issued from the possession of Brahma, divided itself intothree drops, or equal portions,—the one ascended to heaven in the name of Monda Kenū, the second descended to the region under the earth in the name of Vōgōbuthy, and the third, Wlluk-non’dā, remained on the earth,—thus at once sanctifying three different spheres. Now as, if the stream should run, it surely would wash away cities, towns, and whatever happened to be on its way, it was thought prudent to open channels in the earth, in desolate places, that it might course through them. Human power was too inadequate for the purpose. Oyrabut, the mighty elephant of Indra (King of heaven), was called upon, and by means of his teeth he dug a grand canal on the earth. The legend says, that as the compensation of his labor he demanded the hand of the goddess, and she in wrath rushed upon him, breaking his bones to pieces.
As the stream glided along, it happened to sweep away the Kasa of a Monie.[17]The Brahmun drank the whole stream, and drained the canal of its last drop. Vogiroth fell at his feet, told him the sad story of his undertaking, and begged him to return Gunga to him; because, without her water, his family would find no salvation.
The venerable Brahmun complied with the prayer of the child, but knew not how to bring the sacred stream out of his stomach, as it would be irreverent and wicked to let it issue through either of the Nobo-dār, nine openings of the body.
Considering the matter seriously, he at last tore the skin of his Janoo, knee, and the river flowed out of the opening. Hence, another name of Gunga is Jarnovy. She inquired of the child how far there was yet to go, and where the ashes of his ancestors were deposited. He could not answer at all, so she became hundred-headed, and went in different directions in search of the ashes of the children of Saugor. Thus do the Hindoos account for so many mouths of the Ganges that meet the sea.
Such is the legend of Gunga, the sacred river of the Hindoos. It is universally believed to be a true account of the goddess. The place where the river meets the sea, particularly near the Saugor Island, is regarded as a sacred spot, and is visited by the Hindoos once a year, in the month ofMaugh, or January. Here the assembled myriads bathe in and worship the Gunga. It being more than an ordinary bath, and performed in such a sacred spot as the Sungh-um—the confluence of Gunga with the sea—it is deemed by very many necessary to avail themselves of the opportunity, and make the best possible use of the occasion. Before plunging the body into water, the man stands near the Brahmun priest, and confesses to God whatever sin he has committed and can possibly remember.
This is the Hindoo mode of Repentance.
We are told of a real conservative priest of Eastern Bengal, who would have his people confess audibly and distinctly the iniquities they had committed, specifying them by their name, nature, and circumstance, and thus making the matter worse, after all.
But now the confession is made and heard by the individual sinners themselves; no ears of the priest or bystanders hear anything. It is believed that the goddess, who heareth in secret, shall forgive and reward them openly.
In conclusion, it would not be out of place, I think, to speak, in this connection, of the reverence the Hindoos pay to their Sacred River. The long arms of caste cannot reach a victim if he happens to be on its water. In sailing as well as in row-boats, which crowd on the Ganges, the members of all castes sit side by side, talk to each other, smoke theirhookas, and take their luncheon; but these thingscould notbe done in a vehicle on land. A Brahmun would eat his luncheon on a boat having a low-caste man,—a shoemaker, perhaps,—only a few feet from him, because the holiness of the river takes away, in some degree, the difference that exists between the two castes.[18]They sprinkle its water upon everything almost, for purifying purposes. Those who bathe in ponds drop a few drops of Gunga water on their heads. A Hindoo who would speak lies, or bear false witness against his brother, with a hard heart, if urged to do it with a cup of Ganges water in his hand, would keep his conscience clear, for he will not dare to speak lies then!
In courts of justice the witnesses had to touch the holy water in giving their depositions; now they are simply reminded of its presence. If any one should speaktruth, calling the Gunga for his witness, it is regarded sinful. It often happens that when a rich man is robbed of his gold orsilver, and the police recovers it, he is required to claim it byoath, that is, by touching the water of the Ganges, but he would not. The very idea of swearing or taking oath in the presence of an adorable object is abominable to him; he would rather go away poor and suffering than retain or acquire money that way. In order that it might be regarded most solemnly, the Hindoos believe that when a man swears falsely in the name of a holy person or thing, not only he is condemned, but also “fourteen ancestors” suffer for it. There are, however, thousands who do not observe all these rules. I speak of the rules themselves.