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Updated: June 19, 2025
The philosopher accommodates them to his system by saying that Vishṇu or Śiva is the form which the Supreme Spirit assumes as Lord of the visible universe, a form which is real only in the same sense that the visible world itself is real. Vishṇu and Rudra are known even to the Ṛig Veda but as deities of no special eminence.
Since history has forgotten when, at each full moon, the priests of Siva had gone with circumstantial ceremony to view the hoarded wealth tied up by jealousy and guarded jealously in Howrah's palace. With them, as the custom that was stronger than a thousand laws dictated, went the Maharajah and his brother Jaimihr joint owners with the priests.
Thus there arose in Buddhism, by a departure from the doctrine of the master, a new polytheism. This was afterwards, through the influence of the Brahminical priestly caste, suppressed in India, but spread over other parts of Asia, to the islands of the Indian Archipelago, and also to China. e. Later modification of Brahminism in connection with the worship of Siva and Vishnu.
"Fool," he said in a loud, harsh voice, "who with his eyes in his head supposed that it was a bear? It is one who has sinned and is under a vow. Dogs like you know naught of these things, but the followers of Siva know."
The three ladies are the three arts of creation, preservation and destruction. They, thus delivered, go away to Heaven, showering blessings of victory on their deliverer. The meditations of the dreadful sage Viswamitra are thus broken off. His eyes are red with anger. Seeing Harischandra standing before him he cries out, "Oh wretch of a Kshattriya! I will burn you up as Siva did the god of love."
After hearing the story of the prince's adventures, the lady said, "Unhappy young man, depart instantly from this place; for when Siva finishes his meditations he will turn you to ashes by a single glance of his eyes." The young man, however, would not go except in her company, as he was over head and ears in love with the beautiful lady.
The son, ultra-English in his costume, from his sun-hat to his riding-breeches and gaiters, and the old Bengali, ridiculously like him in features, despite his shaven crown with one oiled scalp-lock, his bulbous nose and flabby cheeks, and teeth stained red by betel-chewing. On his forehead were painted three white horizontal strokes, the mark of the worshippers of Siva the Destroyer.
It is the gate to paradise, the abundant entrance to everlasting happiness, and its blessings are comprehensive enough to include all races, all religions and all castes. It is not necessary to be a Brahmin or to worship Siva or Krishna or any other of the Hindu gods, nor even to believe in them.
Then comes a rocky spur crowned by the imposing castle of the Gyalpo, the son of the dethroned king of Ladak, surmounted by a forest of poles from which flutter yaks' tails and long streamers inscribed with prayers. Others bear aloft the trident, the emblem of Siva. Carefully hewn zigzags, entered through a much-decorated and colossal chod-ten, lead to the castle.
Thus the Śikshâpatrî says "Nârâyaṇa and Śiva should be equally recognized as parts of one and the same supreme spirit, since both have been declared in the Vedas to be forms of Brahma. On no account let it be thought that difference in form or name makes any difference in the identity of the deity."
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