पृष्ठ:पदुमावति.djvu/२८

•^0-31] PADUMAWATI. 17 Jarigamas, Tatins, Tvorshippers of the left-hand and of tlie right-liand Devi. There are Biahmacarins, and there are Digambaras to whoni it seemeth good to go naked. There are Sautas, Siddhas, Togins, and Pessimists seated on the path of hopelessness. Sevaras, and the like, Vana-prasthas, Siddhi-sadhakas, are ail seated there, mortifying their earthly frames. 31. What can be compared to the -water of the Manasarodaka lake, full as the sea and as unfathomless ? Its water clear as spotless pearls, like ambrosia scented with camphor. From the isle of Laqka have they brought the lapis lazuli,! and with it built the landing stages. On each side have been made time. They lay aside the brahmanioal cord and carry a staff (danda) which they never lay upon the ground, and which they consider as a witness of all their actions. They are hence also called Dandins (W. 143, 191). Bama-yatins are Taisnava mendicants, who worship Kama, like the Vairagins of Ayodhya. Masa-vasins, are those who abide for a month in one place, and then wander on. ilahecvaras are mendicants who cover themselves with ashes, and adopt the traditional appearance of (^iva, whom they worship. Jamamas (W. 219) are ever on the move. They usually worship Vira-bhadra, who destroyed Daksa's famous sacrifice. This legend is a favourite subject of sculpture at Elephanta and Ellora. As regards Tatiiis see W. 317., They are Jains who have taken orders. Devi is the object of worship of the vdma, or left-hand Cakfas, and Sati of the daksina or right hand ones. See W. 240, 254, 230. A Brahmacarin is a religious student, living under the supervision of his spiritual preceptor (W. 237). Digamharas are naked vagrants, such as Faramahamsas, Nagas and the like. Some Vaisnava sects call themselves Digam- baras, but wear white clothes. Jainas are divided into Digambaras (naked) and Pi-etdin- toros (white-dressed) (W. p. 276). Sa« fas are merely religious people generally. Siddhaf: are Togins who have arrived at supreme perfection (adepts). They have eight supernatural powers {siddhi), viz., anima, the power of becoming infinitely small, mahimu, that of becoming infinitely great, laghima, of becoming infinitely light, garimd, of becoming infinitely heavy, prdpti of reaching infinitely far, prdhdmya, of obtaining at once whatever is desired, i<;atva, of infinite sovereignty, vafitva, of infinite power of subjection. Togins are Qaiva mendicants claiming spiritual descent from Goraksa-nStha. They claim the power of acquiring, even in life, eutii-e command over elementary matter by means of certain ascetic practices (W. 205). An adept Yogin (or JSgl) is a Siddha above described. Readers of the poem will have mnch to do with Togins, for king Ratna-sena and his followers become such. A ViySyin is a pessimist, soured by unhappy love. Yiyoga, lit., dis-nnion, in this poem is specially used to mean the condition of a lover who is separated from his beloved. Smaras (the word is a corruption of the Sanskrit Cabara) go about in troops, with matted hail-, and red-ochre-colonred garments. They call themselves f^aivas. To mark their triumph over sensual desires, they afiix an iron ring and chain tn the male organ, which they also mutilate. Wilson (236) calls them Kara Lirjgins. They extort money by pretended miracles, such as wringing Ganges-water out of their dry matted hair. Khewaras are a sub-variety of the Sewara's They carry skulls. One of their tricks is to turn spirituous liquor into milk, and then to drink it. Another is to rub the palms of their apfiarently empty hands together, till they bring forih Wheat, Gram, and the like. The name is a fanciful one, derived from Sewara. A' Vdna-prastha is a Brahmana of the third order who has retired from domestic life to the forest. A Siddhi-sddhaka is the same as a Siddha. An Avadhilfa is a man who has shaken off restraint. Thus Eamananda called his Vaisnava disciples Avadliilta, because they had shaken off the ties of caste and personal distinction. So Qaiva mendicants, such as Paramahathsas who go about naked are Avadhiltas. Each of these ascetics is represented as mortifying his bhi'itdtman or body considered as composed of grosser elements, into which it must ultimately be dissolv- ed. The five grosser elements are earth, water, fire, air and ether. Hence paiicatua, or the condition of being five, is used to mean death. By mortifying these elements, the soul acquires ultimate release from the round of transmigration. 1 The lapis lazuli is the stone of Laqka. It is popularly supposed to be the conglo- merate ashes of that city after it was burnt by Kama, the gold spots in it being the relics of the ornaments which were burnt at the same time. 5