Knowing the deserved odium that attaches to the Tantras, Brahmins assert that these constitute the Jangam system. But were this the case how does it happen that the Tantra volumes are found only in the possession of Brahmins? The fact is that both parties read the Tantras from motives of curiosity, just as a Protestant might read the Koran without in any point adopting the Mahommedan faith. The Jangams honestly avow, and vindicate all they do, they have no motive for concealment. The Brahmin acts on an opposite principle and assures us that the Jangams are a depraved and senseless set of heretics, who obey the levelling principles of the Tantras, and pay honour to the vilest castes. It is to be observed that no instance is known of a Vira Saiva acting on the principles laid down in the Tantras. To excuse their aptness to read these abominations they allege that the Tantras belong to their creed because they describe Siva as the great deity, and countenance, as Basava does, the abolition of caste. These are but slender apologies, for such an imitation of the evil example set them by the Brahmins. The Minda Jangamas or Bachelors are spoken of in various passages of the Lingadhari poems. They are confessed to be libertines, but are devout. They have interviews with (Vesias) courtezans who are likewise devout!! The following is the received opinion. The Jangams are entirely forbidden to have intercourse with prostitutes: but among the earliest proselytes were some unmarried men, who were permitted by Basava to have intercourse with courtezans who belonged to the sect. These men were called Minda Jangams or libertines, and in the present age there are none; for all are bound either to marriage or to virtuous celibacy. In the western districts there are prostitutes who are called Basvinis, and are said to be thus devoted by their parents, on their lives being in danger through illness in infancy. Some of these are daughters of Jangams: but all are not so, being children of Hindus of other castes. I have heard of some Jangams in similar cases attempting to remove a child’s illness by giving it a braminical name, with a view to appease some god or goddess, whose displeasure is imagined to have caused disease. These statements certainly shew the purity of the creed not to be so complete as its devotees assert.