CHAPTER VI.

WORSHIP AND PSALMODY.

THE doctrines of the Mahárájas we have laid before our readers in the last chapter. Of their mode of worship we have now to treat. The present ceremonial or ritual has of course been the growth of time, being formed, or added to as circumstances have occurred, or the prompting desires of the priests may have suggested. We shall endeavour to give as clear and distinct a statement as is practicable, premising that much of the information contained in this chapter is derived from the works of Mr. H. H. Wilson, and from the oral testimony adduced upon oath in the course of the trial for libel, as well as from other sources of a true and unimpeachable character. We hope to lay before our readers a complete picture, as graphical as such collective means will enable us to paint, so as to sustain the judgment we shall have to pronounce, after deliberately summing up the facts, in the few concluding words of this chapter.

A Vallabhácháryan temple consists of three successive compartments. The central one is larger and more open than the other two, being intended for the accommodation of the numerous worshippers who daily throng there. Of the remaining two, one is the residence of the Maháráj, and the other is dedicated to the worship of the image of Krishna.

The temples are numerous all over India, especially at Mathurá and Bríndában, In Benares there are two very celebrated and wealthy temples, one of which is dedicated to

Krishna under the name of Lálji, and the other to the same god under the name of Purushottamji. Those of Jagannath and Dwariká are also particularly venerated; but the most celebrated of these establishments is that at Sri Náthadwár, in Mewár. "The image is said to have transported itself thither from Mathurá, when Aurangzeb ordered the temple it stood in to be destroyed. The present shrine is modern, but very richly endowed, and the high priest, a descendant of Gokulnathji, is a man of great wealth and importance."*

The image of Thákurji, or the idol, in the different temples, is either of stone or brass, and represents Krishna in various attitudes, corresponding to those which he is supposed to have assumed in the several periods of his earthly existence, either when performing uncommon feats or miracles, or living at particular places, or engaged in any peculiarly interesting scenes. Each of these is worshipped under a different name. That of Sri Náthji, being the most important and most honoured, is at Náthadwár. Krishna is here represented as a little boy in the act of supporting the mountain Govardhan on his little finger, to shelter his playmates from a heavy shower of rain which had suddenly overtaken them while at play. This image is always splendidly dressed, and richly decorated with ornaments, which are often of the value of several thousand pounds.

Vallabháchárya, the founder of the sect, is said to have distributed among his disciples more than thirty images, under various forms and names. These are still extant, and held in more reverence than modern ones; and the Mahárájas, too, who possess them, are in consequence more respected than the other members of their fraternity. But of the thirty-five, the seven of Navanita-priyáji (literally, he who is fond of fresh butter), Mathureshji, Vithalnáthji, Dwȧrikánáthji, Gokulanáthji, Gokulachandramáji (the moon of

* H. H. Wilson's Works,