women, they were taken in the snare, and abandoned their devotions. With these women they lived 5000 years, after which they began to think of the folly of thus renouncing their hopes of immortality for the sake of sensual gratifications. They suspected that this must have been a contrivance of Indru's; and driving the courtezans back to heaven, renewed their devotions, cutting the flesh off their bones, and making burnt offerings of it to Shivă; which they continued for another 1000 years, till they became entire skeletons, when Shivŭ again appeared, and bestowed upon them this blessing-that in riches and strength they should excel the gods. Being thus exalted above the gods, they soon began to make war with them. After various success on both sides, the giants were every where victorious, and Indru, and all the gods, reduced to the most deplorable state of wretchedness, solicited the interference of Brumha and Vishnoo; but they referred them to Shivu; who also declared that he could do nothing for them: when, however, they reminded him that through his blessing they had been ruined, he advised them to perform religious austerities to Doorga. They did so ; and after some time the goddess appeared; gave them her blessing, and immediately, disguised like a common female carrying a pitcher of water, passed the assembled gods. This female asked them whose praise they were chanting? While she uttered these words, she assumed her proper form, and replied They are celebrating my praise.' The new goddess then disappeared, and ascended mount Himaluyu, where Chundu and Mundu, two of Shoombhŭ and Nishoombhu's messengers, resided. As these messengers wandered on the mountain, they saw the goddess, and were exceedingly struck with her charms, which they described to their masters; and advised them to engage the affections of this female even if they gave her all the glorious things which they had obtained in plundering the heavens of the gods. Shoombhu sent Shoogreevů, a messenger, to the goddess, to inform her that the riches of the three worlds were in his palace; that all the offerings which used to be presented to the gods were now offered to him; and that all these riches, offerings, &c. should be her's, if she would come to him. The goddess replied that this offer was very liberal; but she had resolved, that the person whom she married must first conquer her in war, and destroy her pride. Shoogreevu, unwilling to return unsuccessful, still pressed for a favourable answer; promising that he would engage to conquer her in war, and subdue her pride; and asked in an au ་ ་ thoritative strain: Did she know his master, before whom none of the inhabitants of the three worlds had been able to stand, whether gods, bydras, or men? How then could she, a female, think of resisting his offers? If his master had ordered him, he would have compelled her to go into his presence immediately.' She said all this was very correct, but that she had taken her resolution, and exhorted him, therefore, to persuade his mas ter to come and try his strength with her. The messenger went to his master, and related what he had heard from this female; on hearing which Shoombhŭ was filled with rage, and without making any reply, called for Dhoomlochůnů, his commander in chief, and gave him orders to go to Himalũyŭ, and seize a certain goddess (giving him particular directions), and bring her to him, and if any attempted to rescue her, utterly to destroy them. The commander went to Himalũyŭ, and acquainting the goddess with his master's orders, she, smiling, invited him to execute them; but, on the approach of this hero, she set up a dreadful roar, as is usual among the Hindoo warriors when two combatants meet, by which he was reduced to ashes; after which she destroyed the army of the giant, leaving only a few fugitives to communicate the tidings. Shoombhŭ and Nishoombhŭ, infuriated, sent Chăndă and Mundu, who, on ascending the mountain, perceived a female sitting on an ass, laughing; but on seeing them she became full of rage, and drew to her, ten, twenty, or thirty of their army at a time, devouring them like fruit... She next seized Mündů by the hair, cut off his head, and, holding it over her mouth, drank the blood. Chundũ, on seeing the other commander destroyed in this manner, came to close quarters with the goddess; but she, mounted on a lion, sprang on him, and dispatching him as she had done Mundu, devoured part of his army, and drank the blood of the greater part of the rest. The two giants no sooner heard this alarming news, than they resolved to go themselves, and engage the furious goddess; for which purpose they collected all their forces, an infinite number of giants, and marched to Himaluyu. The gods looked down with astonishment on this army of giants, and all the goddesses descended to help Mŭhamaya (Doorga), who however soon destroyed them. Rüktu-veēju, the principal com-mander under Shoomblŭ and Nishoombhú, seeing all his men destroyed, encountered the goddess in person; but though she filled him with wounds, from every drop of blood which fell to the ground arose a thousand giants equal in strength to Rŭktů-vēējū himself; hence innumerable enemies surrounded Doorga, and the gods were filled * This arose from, a blessing given by Brümha, with alarm at this amazing sight. At length Chundee, a goddess who had assisted Kalee in the engagement, promised that if she would open her mouth, and drink his blood before it fell on the ground, she (Chundee) would engage the giant, and destroy the whole of his strangely-formed offspring. Kalee consented, and this commander and his army were soon dispatched. Shoombhu and Nishoombhu, in a state of desperation, next engaged the goddess in single combat, Shoombhŭ making the first onset. The battle was dreadful, inconceivably dreadful, on both sides, till at last both the giants were killed, and Kalee sat down to feed on the carnage she had made. The gods and goddesses then chanted the praises of the celestial heroine, and she in return bestowed a blessing on each.. After the destruction of these enemies of the gods, the sun (Sōōryй) shone resplen→→ dently forth; the wind (Vayoo) blew salubriously; the air became pure; the gods ascended their thrones; the bydras attended to the duties of their religion without fear; the sages performed their devotions without interruption; and the people at large were restored to happiness. The Chundee, a part of the Markŭndéjŭ pooranů, places these forms of Doorga in the following order: First, as Doorga, she received the messenger of the giants; 2. as Dushubhooja,* she destroyed part of their army; 3. as Singhŭ-vahinee,† she fought with Rūktŭ-vēejů; 4. as Mühishŭ-mŭrdinee, she slew Shoombhi, in the form of a buffalo ; 5. as Jūguddhatrēe,§ she overcame the army of the giants; 6. as Kalēe, she destroyed Ruktu-veeju; 7. as Mooktů-késhee, she again overcame the army of the giants; 8. as Tara,† she killed Shoombhu; 9. as Chinnŭ-mŭstuka,‡ she killed Nishoombhŭ;10. as Jugŭdgouree,§ she was praised by all the gods. Such of the above forms as are honoured by separate festivals, will be noticed here-after under their different names. • Having ten arms. in this form]. + Saviour. + Sitting on a lion. Mother of the world. Headless. § The yellow. Destroyer of the buffalo, (viz. of Shoombhů SECTION XXVI. Singhu-vahinee.* THIS goddess with yellow garments is represented as sitting on a lion; she has four hands; in one a sword; in another a spear; with a third is forbidding fear, and with the fourth bestowing a blessing. Many people make this image, and worship it in the day time, on the 9th of the increase of the moon, in whatever month they please, but in general in the month Ashwinŭ or Choitru, for two, or three days. The ceremonies, including bloody sacrifices, are almost entirely the same as those before the image of Doorga. Some. times a rich man celebrates this worship at his own expeuse, and at other times several persons join in it; who expect heaven as their reward. Some Hindoos keep in their houses images of all the following forms of Doorga, made of gold, silver, brass, copper, crystal, stone, or mixed metal, and worship them daily. SECTION XXVII. Muhishu-mŭrdinēe.+ THIS is the image of a yellow woman, sitting on a lion; having either six orten arms. In her hands are seen a conch, a discus, a club, a water-lily, a shield, a large spear, and the tail of a snake. Some persons make this image, and worship it with the accustomed ceremonies, including bloody sacrifices, on the 9th of the month Choitrũ. She who sits upon a lion. + She who destroyed Măhishŭ, a giant. The Tuntru-sară declares that those who worship this goddess will obtain present riches and future happiness. Many of the regular Hindoos, as well as the heterodox sects, receive the initiatory rites of this goddess, and adopt her as their guardian deity. SECTION XXVIIL Júgůddhatrée.* THIS is the image of a yellow woman dressed in red, and sitting on a lion. In her four hands she holds a conch,t a discus, a club, and a water-lily. A very popular festival in honour of this goddess is held in the month Kartiků, on the 7th, 8th, and 9th of the increase of the moon, when bloody sacrifices are offered as at the Doorga festival: the formulas are necessarily different. Very large sums are frequently expended on these occasions, especially in the illuminations, dances, songs, entertaining of bramhus, &c. as many as one hundred and fifty persons being employed as singers and dancers, beside others who sing verses from the Chundee, the Krishnŭ-mŭngŭlů, the Ramayŭnů, &c. A number of men like guards are also hired and placed near the temple for the sake of shew. Much indecent mirth takes place, and numbers of men dance naked before the image-and call this the way to heaven, the venerable bramhŭns smiling with complacency on these works of merit, so acceptable to the gods. The benefits expected from this worship are, the fruit of meritorious actions, riches, the gratification of every desire, and future happiness. things are commonly mentioned in the Hindoo shastrus, as promised by the gods to their worshippers. These four The mother of the world. This shell is blown at the times of worship, and at other festivals. |