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RELIGIOUS SECTS
as are narrated in the Puráúas and Tantras, have not been presented to the Hindus in any accessible shape. The Saivas have no works in any of the common dialects, like the Ramayana, the Várttá, or the Bhaktamálá. Indeed, as far as any enquiry has yet been instituted, no work whatever exists, in any vernacular dialect, in which the actions of SIVA, in any of his forms, are celebrated. It must be kept in mind, however, that these observations are intended to apply only to Gangetic Hindustan, for in the South of India, as we shall hereafter see, popular legends relating to local manifestations of SIVA are not uncommon.
Corresponding to the absence of multiplied forms of this divinity as objects of worship, and to the want of those works which attach importance to particular manifestations of the favourite god, the people can scarcely be said to be divided into different sects, any farther than as they may have certain religious mendicants for their spiritual guides. Actual divisions of the worshippers of SIVA are almost restricted to these religious personages, collected sometimes in opulent and numerous associations, but for the greater part detached, few, and indigent. There are no establishments amongst the Saivas of Hindustan, like those of Śrináth or Puri; no individuals as wealthy as the Gokulastha Gosains, nor even as influential as the descendants ofADWAITA and NITYANAND. There are no
teachers of ancient repute except SANKARA ÁCHárya, and his doctrines are too philosophical and speculative to have made him popular.
