The sect of the Vishnavas follow the doctrine of Gosáin Jáni. We hold the information from Jogendas, that they called their master _Jehan_, and his followers, composed of Hindus and Muselmans, adopted the creed of Vishnavi. This is as follows: they hurt no living being; they avoid fellowship with men of another creed among the Hindus and Muselmans; they pray five times a-day, with their face towards the east; they have the names of God, of the divinities, of the prophet upon their lips, such as _Allah_, _Míkáíl_, _Jzráíl_, _Jibrail_, _Muhammed_, _Jl_, and others; they bury their dead; they confer benefits upon others to the extent of their power; a number of their Durvishes pretend to be afflicted with maladies and beg alms, and whatever they so collect they distribute to the blind and lame, and to people of that description. Further to be noticed is the sect of the _Surya-mak-han_,[396] that is, of “the worshippers of the sun.” These derive their origin from an ancient nation of Hindus, and are divided into two classes. The one of them says: The great luminary is one of the divinities of the first rank; he has _átmá_ and _buddhi_, that is, “soul and intellect;” the light of the stars and the splendor of the universe proceeds from him; he is the _asht bhuvana loka_,[397] that is, “the origin of the eight worlds,” and of all earthly beings; the _sarva prabhá deva_,[398] “the God of all radiance,” the chief and ruler of all divinities, the deity of heavens, the king of the stars; the _Mahajyóti_,[399] or “the great light,” worthy of praise; and of _namaskara_,[400] that is “respectful salutation,” and of adoration; and of _hóm_, or “sacrificial perfumes.” When the sun rises with his pure body, they stand opposite to him, and after adoration recite a Sanskrit prayer, the paraphrase of which is as follows:[401] “Whatever beautiful light and high splendor thou possessest overflows the eyes from the excessive bounty of thy manifestation; thou art that light which is not surpassed by any other in the display of splendors; thine is the first prayer, for thou art the substitute of God, and we place our hope in thy bounty; to thee we address the prayers of our wants, that we may experience and loudly proclaim thy mercy. When this light is thy face, whatever we can say of the splendor, the beauty, and perfection of the supreme intellectual soul and of the pure wisdom, is but that one light which we recognise above in thy bountiful being, which thou temperest and displayest; this light derives its glory from thee, and supplication is due to this light. Give us thy assistance in the abnegation of worldly pleasures; render us equal to thyself in the purity of light, and by thy knowledge grant us union with thee; the wish of all virtuous hearts is, that they may, far removed from all sensual delights, be made happy in the communion with those who are like thee: we abandon all worldly delights, that we may become similar to thee in