Gokula), and Madanamohanji (the Lord of Lust-illusion)these were procured by the seven grandsons of Vallabháchárya, each having one for himself, and are held in even greater reverence. The five first are now at Sri Náthadwár, Kottá, Kanoja, Kánkroli, and Gokula respectively, and the the two last at Jaypora. The Mahárájas are so covetous of possessing these, as well as the others distributed by the Vallabháchárya, that instances are related of their having endeavoured to possess themselves of them by the meanest of actions. One of them, named Girdharji, was, about thirtyfive years ago, convicted of having stolen one from a Vaishnava at Daman. The images are sometimes so small and overloaded with ornaments, that the votaries can see nothing but their lustrous embellishments, which have an attraction of their own, apart from that of the image.

The worship of the images is very sedulously performed, the most devoted homage being paid to them at fixed periods, eight times every day. There are also seasonal festivals, when they are worshipped with more ceremony. On these occasions the image is profusely decorated, and especially in the spring, when it is beautifully adorned with flowers arranged with much taste. According to the nature of the festival, the image is made to sit on a seat, or is placed in a cradle, or is so disposed as to recline in a swing. The cradles and swings and seats are either of wood or of brass or silver. Crowds swarm to the temples on these occasions, flocking to see the Thákurji in all his glory. At these times the Mahárájas ostentatiously decorate themselves in their gayest attire, that they may attract the attention of female devotees. The following are the eight regular daily services.*

1. "Mangalá, the morning levee: the image being washed and dressed, is taken from the couch, where it is supposed to

*In the intervals, or when no particular festival is being celebrated, that part of the temple in which the idol is placed is closed, and the deity is invisible.

have slept during the night, and placed upon a seat, about half an hour after (and during winter about three hours before) sunrise: slight refreshments are then presented to it, with betel and pán. Lamps are generally kept burning during this ceremony.

2. " Śringára: the image having been anointed and perfumed with oil, camphor, and sandal, and splendidly attired, now holds its public court: this takes place about an hour and a half after the preceding, or when four gharis of the day have elapsed.

3. "Gwála: the image is now visited, preparatory to its going out to attend the cattle "along with the cowherd: this ceremony is held about forty-eight minutes after the last, or when six gharis have elapsed.

4. "

Rája-Bhóga, held at mid-day, when Krishna is supposed to come in from the pastures and dine: all sorts of delicacies are placed before the image, and both these and other articles of food, dressed by the ministers of the temples, are distributed to the numerous votaries present, and not unfrequently sent to the dwellings of worshippers of rank and consequence.

5. "Utthápan: the calling up, or summoning of the god from his siesta: this takes place at six gharis, or between two and three hours before sunset.

6. " Bhóga: the afternoon meal, about half an hour after the preceding.

7. " Sandhya, about sunset: the evening toilet of the image, when the ornaments of the day are taken off, and fresh unguents and perfumes applied.

8. "Shayan, retiring to repose: the image, about seven in the evening, is placed upon a bed, refreshments and water in proper vases, together with the betel box and its appurtenances, are left near it, when the votaries retire, and the temple is shut till the ensuing morning."*

* H. H. Wilson's Works.

For the first of these services, in winter, the temple is opened at four o'clock in the morning, when it is quite dark, to give an opportunity to the Maháráj to communicate with his favourite female devotees, who much frequent it at this time. Upon all these occasions the ceremony is much the same, consisting of little more than waving a light, and presenting flowers, perfumes, and food to the image by the priests. At certain seasons the ceremony also includes rocking the swing or cradle of the image, or throwing gulál (red powder) over it. The votaries, on beholding the image or its lustrous embellishments, do nothing but repeat the name of the idol or Thákurji several times, with a variety of protestations and obeisances. This is the worship. There is no established ritual for general use, nor any prescribed form of worship.

Previously to the opening of the division of the temple where the image of the idol is placed, the Maháráj takes his stand near the image. Here, after the entrance of the votaries, he occasionally swings the image, or waves before it a small metallic lamp, in which burns a light, fed by clarified butter. The Vaishnavas, with their wives and daughters, having previously assembled in the passage, the door is opened, and the crowd rush to enter, crying out Jaya! Jaya! to prevent the doors being closed. The noise and confusion are immense. No time must be lost, for in ten or twenty minutes the doors are again closed. It is impossible all can get into the small room at once, and the weaker of the crowd have to await their turn to enter. To accelerate the devotions of those who have got in, and to induce them to make room for other devotees, who are anxiously waiting outside, one of the guardians of the temple mounts upon a rail, with a thick cord in his hand, to whip them along. Many of the devotees receive a very severe beating; and it has even happened that an eye has been lost or other severe and permanent injuries inflicted. It is cus