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111) HINDUISM Finally, Hinduism, the last stream of Aryan religion, spread in Bengal. Before the pre-Gupta era, though some evidence of the expansion of Jainism and Buddhism in Bengal are found, yet we do not get any such evidence of the spread of Hinduism or Brahmanism before the Gupta period in Bengal. The diffusion of Vedic culture in Bengal since the Gupta period is attested by the epigraphic 101 evidence. The Tamralipta janapada was then under the Gupta empire as evident from the findings of many Gupta coins from the 102 different places of Midnapur district. Hinduism may be discussed here under the following heads. a) Saivism : When we say anything about Hinduism, we are to start with Saivism because the predominance of this faith at Tamluk Sub-division, nay in the whole district of Midnapur draws our attention first. The god has been depicted in literature as a 103 very near and dear one especially to the Bengalees, A close analysis of the evolution of Siva in Hindu pantheon throws light 101. Ray, N.R. op.cit. pp. 628, 630 ; Majumdar (Ed.), op.cit., pp. 365 ff. 102. 103. Ghose, B., Paschimbanger Sanskriti, p. 344 ; Journal of the Asiatic Society of Bengal, 1981, 1884, 1889 Proceedings, 1882 & 1892 Sarkar, A. Siva in Mediaeval Indian Literature, Bhattacharya, G., Bangla-Kavya Siva

118 that he was a product of pre-Aryan and Aryan minds. It is this nightly observed that "the Saivism of history is a blend of two lines of development, the Aryan or Vedic and the Pre-Aryan 6 104 It is not a single cult, hit a federation of allied cults, Prof. J.N. Banerjee sums up : "we have no means of ascertaining the name or names of the deity or deities, which appear to have contained some elements associated with the cult god Siva of the historic times, for the value of the pictographic writings engraved on the seals unearthed-at-the Indus Valley sites has not yet been known. Attempts have been made to explain the carvings on several of them, and the nature of some stray iconic figures and aniconic emblems discovered in those places with the help of the mythology connected with the historic siva. Thus, the pre-Vedic cult deity has been conveniently dubbed by John Marchall and others as to-sava. "105 Siva has evolved out of the concepts of Proto-siva 106 of pre-Vedic period and that of Rudra of Vedic period. Later on, the followers of Saive-cults worshipped sive as their symbolic god and among them linga was widely worshipped. For this a Sivalinga is found as a symbol of diva in most of the Siva temples. 107 Siva is believed to be the creator of the world as well as the father of us and cut of this belief, most probably he has been represented 108 by linga symbol which is the generative aspect of human being. If is further suggested that during the Indus Valley period the Bhattacharya, H. (Ed.). The Cultural Heritage of India, Vol. IV, p. 63 Banerjee, J.N., Puranic and Tantric Religion, p. 63 104. 105. 106. Ibid., pp. 63 pp. 63 - 64 107. Ghose, B., Paschimbanger Sanskriti, p. 728 108. Maity, P.K., Some Aspects of Indian Culture, PP. 43. 拢拢. ?

119 linga was identified with Siva. Siva. 109 The same belief still predominates in India and as a fertility deity Siva is very popular among the 110 Indians. The practice of pouring water over Siva-linga in 111 different siva temples of India on various days of siva worship and the worship of siva by linga symbol made of clay at the time of the observance of bratas by unmarried girls of Bengal, throw light on the popularity of siva. There are sufficient historical evidence of Siva worship by linga symbol in Bengal since the early 112 period. The worship of siva by linga symbol in Tamralipta janapada in ancient period is evident from the T.M.R.C. collection of a beautifully carved terracotta linga (Acc.-No. 868) found from Tamluk. Besides ordinary Sivalinga, mention may be made here of mukhalingas either with one face or four faces engraved-on-them. Two four-faced lingas i.e. Chaturmukha linga made of stone and beautifully executed have been unearthed from Jhargram, Midnapur, not too far from Tamralipta janapada. These specimens belong to the Gupta period. The discovery of a copper coin of the Kushana king Vasudeva from Tamluk town proper also draws our attention. On this coin a standing figure of Mahadeva (siva) with a trikula in hand and an ox behind the deity are depicted. This also points to the popularity of Saivism on the one hand and the inclusion of 113a Tamralipta janapada within the Kushana empire on the other hand. 113 109. Ibid., p. 43 110. 111. 112. 113. Maity, P.K., Human Fertility Cults and Rituals of Bengal A Comparative Study, pp. 36-60 Maity, Some Aspects of Indian Culture, p. 45 Majumdar, R.C., History of Ancient Bengal, pp. 543 - 544 ; Banerjee, R.D., Eastern Indian School of Mediaeval Sculpture, p. 101 Ghose, B., Paschimbanger Sanskriti pp. 345 - 346 113a. Medini Sanskriti, 1st year, 1st issue, B.S. 1363, p. 16

120 Though the existence of siva temples of ancient period have not been found in Tamralipta janapada, yet from the present day wide prevalence of siva worship by the people especially by the womenfolk it may be assumed that throughout the ages this practice was in vogue from generation to generation. It may also be inferred that Siva was worshipped for seeking offspring, for the welfare of children, as a curer of diseases, as a giver of rain, for bumper crops and so on as it still does.