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 Chap. II.]

HINDOO MYTHOLOGY.

23

in the hands are held respectively a book, understood to be the Veda, a spoon a.d. - for sacrifice, a water-jug for ablution, and a rosary, used by Hindoos just as in the Church of Eome, for counting prayers. Beside him often stands his vahan or vehicle, in the form of a goose.

Each of the triad gods is provided with a sciHl or consort, through whom Saktisor far more than by himself his energy is exerted. That of Brahma is Saraswati, dMnUie*. who is figured as a white woman standing on a lotus, or riding on a peacock, with a lute in her hand. She is regarded as the goddess of learning, poetry, and music, and is more fortunate than her husband in worshippers, who hold an annual festival in her honour, and present at her shrine perfumes, flowers, and rice. Of the sons whom she bare to Brahma, the principal are — Viswakarma, who, as the architect of heaven, performs the same part as Vulcan among the Greeks; Nareda, who, as the messenger of the gods, is the subject of many legends; and Swayambhuva, in whom, as the first and chief of the Menus, Sir William Jones finds traces of identity with Adam. A leading feature in Hindoo mythology is the appearance of the gods in human form. Of this avatar or incarnation, Brahma furnishes only one remarkable example in Daksha, who gave his daughter in marriage to Siva, and having afterwards lost his head in a quarrel with his son-in-law had it replaced by that of a he -goat. In this monstrous form, brutish and human, he is still seen.

Vishnu, holding the second place in the triad, is usually represented as a comely placid youth, richly dressed. The only thing monstrous about him is his four arms. In one hand he holds a club, in another a discus or quoit, in another a chank or wreathed shell, and in another a lotus. His vahan, named Garuda, is in the form of a youth, with the wings and beak of a bird. He has two wives, Lakshmi and Satyavama. The former is his favourite, and he is sometimes seen sitting on a throne of lotus, with one of his arms around her. His name occurs seldom in the Veda, and not at all in the Institutes of Menu ; but lie has mjTiads of worshippers in every quarter, and has furnished by his avatars the subject of manj^

of the most remarkable legends in Hindoo mythology and literature. Ac- vishnu. cording to what is called the orthodox view he ought to yield precedence to Brahma; but mo.st of his worshippers, assuming in his honour the name of Vishnaivas, insist not only on giving him the first place, but in usurping for him the peculiar offices of the other members of the triad, and making them in fact not his equals but his creatures. He thus figures not only as preserver but as creator, destroyer, and renovator, and under names so numerous, that

Vlshnu. — From Coleman's Hindoo

Mythology.