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OF THE HINDUS.
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pends upon the bias entertained by the individuals towards the adoration of VISHNU or Siva. In the former case the personified Sakti is termed Lakshmi, or Maná L AKsivi, and in the latter, Párvati, BHAVÁNÍ, or DURGA. Even SARASVATI enjoys some portion of homage, much more than her lord, Brahms, whilst a vast variety of inferior beings of malevolent character and formidable aspect receive the worship of the multitude. The bride of Siva however, in one or other of her many and varied forms, is by far the most popular emblem in Bengal and along the Ganges.
The worship of the female principle, as distinct from the divinity, appears to have originated in the literal interpretation of the metaphorical language of the Vedas, in which the will or purpose to create the universe is represented as originating from the creator, and co-existent with him as his bride, and part of himself. Thus in the Rig Veda it is said “That divine spirit breathed without afflation, single with (Svadhá her who is sustained within him; other than him nothing existed. First desire was formed in his mind, and that became the original productive seed”', and the Sáma Veda, speaking of the divine cause of creation, says, "He felt not delight, being alone. He wished another, and instantly became such. He caused his own self to fall in twain, and thus became husband
As. Res. VIII, 393 [Colebrooke's Essays. London: 1858, p. 17. Müller's History of Anc. Sansk. Lit., p. 560 ff. Rig Veda X, 129].
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