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merable soldiers, went to fight with Parvặtes on the mountain Vindhū. As soon as the giant drew near, Parvătsa assumed 1000 arms, and called to her a sistance different kinds of beings, as jumbhul, mühajõmbhă”, vijumbhů", vikū'anunu', pingakshủ', muhishŭ , můhogris, útyoogrúy, vigrúhú?, krūārakshū, krodhūnų, krundūnūs, sünkründunud, müha-bhủyŭę, jitantúku', müha-vahoo, muha-vŭktră”, mühesdhúrú', doondoobhủ ķ, doondoobhirăvă', müha-doondoo-bhinasiků m, oograsyŭ ", deergu-dushúnŭ', méghū-késhủ P, vrikanūnū, singhasyŭ", shūōkurče mookhă”, shiva-rèvŭ-múhotkútu!, shookút-oondŭ ", préchủndasyŭ*, bhéēmakshủy, kshoodrů-manūsú?, ooloskúnétră”, kūnúkasyub, kakŭtoonduc, khúrūnukhud, dzergŭgretvůę, mühajúnghủ', shiroddhúrūs, rúktú-vrindu-juvanétră", vidyootjivhủ', úgninétrūkūķ, tapůnů, dhõõmrakshủ m, dhoomúnishwasů ”, shoorů-chủndangshuo-tapúnŭo, muhabhetshunŭ-mookhủP, &c. She also brought a number of weapons out of her body, as úsee ?, chúkrū", bhooshoondez', guda', moodgúră “, tomŭrŭ *, bhindipalú y, pŭrighủ”,

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P Malicious. 9 Very malicious. * In varivus ways malicious. • Of fear-exciting countenance.

+ Of yellow eyes.

u Like buffaloes. * W ra hful.

y Exceedingly wrathful. 3 Warriors. Cruel-eyed. b Wrathful.

c Causers of crying. Cansing to cry excessively. Fear-exciting. f Death-conquering.

8 Large-armed.

b Large. faced. i Mountain-like. * Noisy like the doondoobhee.

I Ditto. in With noses like the doondoobhee. 0 With wrathful countenance. • long-toothed. p With hair like clouds. 9 Leopard-faced. i Lion-faced.

Pig-faced. • Exciting terrors hy making sounds like the jackal.

u With bills like a parrot. * Terrible-faced. » Terrific-eyed. 2 Little-minded. Owl-eyed.

b Gold-faced. © Crow-faced. Sharp-nailed. e Long-necked. f Long-thighed. 5 Large-veined. h With eyes red like the yůva flower. i With tongoes like ligh ning. * Fiery-eyed. 1 Inflamers. m Smoke-eyed. » With breath like smoke. Giving pain to the sun and moon. P Of horrid countenance. 9 A scymitar.

P A discus. . • A hatchet. ' A bludgeon or club. u A hammer. * An iron erowa

Y A short 2 A bludgeon. VOL. I.

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koontů“, shülyŭ , shủktee, úrdhů-chủndrů“, kshoorůpră, narachủ', shilezmookhús, muhabhủllú", půrúshoo', bhidoorů \, and mŭrmúbhédů'. The troops of the giant poured their arrows on Parvutēs, sitting on the mountain Vindhủ, thick as the drops of rain in a storm; they even tore up the trees, the mountains, &c. and hurled at the goddess; who however threw a weapon which carried away many of the arms of the giant: when he, in return, hurled a flaming dart at the goddess; which she turning aside, he discharged another; but this also she resisted by a hundred arrows. He next let fly an arrow at Parvutēë's breast; but this too she repelled, as well as two other instruments, a club and a pike. At last Parvŭtēž seized Doorgủ, and set her left foot on his breast; but he disengaged himself, and renewed the fight. The beings (9,000,000) whom Parvặtes caused to issue from her body then destroyed all the soldiers of the gant; in return Doorgŭ caused a dreadful shower of hail to descend, the effect of which Parvặtēë counteracted by an instrument called shoshủnům. He next, breaking off the peak of a mountain, threw it at Parvŭtée, who cut it into seven pieces by her arrows. The giant now assumed the shape of an elephant as large as a mountain, and approached the goddess; but she tied his legs, and with her nails, which were like scymitars, tore him to pieces. He then arose in the form of a buffalo, and with his horns cast stones, trees, and mountains at the goddess, tearing up the trees by the breath of his nostrils. The goddess next pierced him with her trident, when he reeled to and fro, and, renouncing the form of the buffalo, assumed his ori.

A javelin.

. Another. d An arrow like a half-moon. • A weapon like a spade.

• A bearded dart.

f A small arrow. & A round arrow. * A very long spear.

i A hatchet like a half-moon, * A thunderbolt full of spikes. " A bearded arrow.

m A weapon which dries up liquids.

ginal body as a giant, with a thousand arms, and weapons in each. Going up to Parvŭtée, the goddess seized him by his thousand arms, and carried him into the air, from whence she threw him down with dreadful force. Perceivá ing however that this had no effect, she pierced him in the breast with an arrow; when the blood issued in streams from his mouth, and he expired. The gods were now filled with joy : Sõõryů, Chăndră, ognee, &c. obtained their former splendour; and all the other deities, who had been dethroned by this giant, immediately reascended their thrones; the bramhŭns resumed the study of the védús; sacrifices were regularly performed, and every thing assumed its pristine state: the heavens rang with the praises of Parvŭtēt, and the gods, in return for so signal a deliverance, honoured her with the name of Doorga.

Mūhishị, king of the giants, at a certain period overcame the gods in war, and reduced them to such a state of indigence, that they were seen wandering about the earth like common beggars. Indrė, after a time, collected them together, and they went in a body to Brúmha, and after. wards to Shivă, but met wi h no redress. At last they applied to Vishnoo, who was so enraged at beholding their wretchedness, that streams of glory issued from his face, from which sprang a female named Muha-maya (Doorga). Streams of glory issued also from the faces of the other gods, and entering Múha-maya, she became a body of glory resemb ing a mountain on fire. The gods then gave their weapons to this female, and, with a frightful scream, she ascended into the air.

[The work Chủndez, in this place, contains a long account of the dreadful contest betwixt Múha-inaya and this giant, which ended in the destruction of the latter.)

After the victory the gods chanted the praises of Múhamaya; and the goddess, pleased with their gratitude, promised to succour them whenever they were in distress, and then disappeared.

The Hindoos believe that the worship of Doorga has been performed through the four yoogủs; but tha: Soorůtě, a king, in the end of the dwapúrū-yoogů, made known the. present form of worshipping the goddess, and celebrated these orgies in the month Choitrů ; (hence called the Vasủntee, or spring festival.) Soorůtů offered a very great number of goats, sheep, and buffaloes to Doorga; believing, according to the shastrů, that he should enjoy happiness in heaven as many years as there

were hairs

upon

the different. animals offered. After his death, however, his case excited much discussion in the court of Yumŭ ; who at length de. cided, that hough Soorūtă had much merit, he had destroyed the lives of many animals, and that he must be born and suffer death from all these beasts assembled in one place, when he should immediately be advanced to heaven.. Others interpret this passage of the shastrŭ as meaning, that the king was to assume in succession the forms of all these beasts, and be put to death in each form before he. could ascend to heaven. In the trétů-yoogủ Ramŭ is said to have performed the worship of Doorga in the month Ashwinú; and from him it is continued in this month, and called the Shard-dēēya, or autumnal festival.

This festiva', celebrated in the month Ashwinŭ, the most popular of all the annual festivals held in Bengal, I, shall now attempt to describe. Immense sums are expended upon it"; all business throughout the country is

* In the city of Calcutta alone, it is supposed, upon a moderate calcu.

laid aside for several days, and universal festivity and licentiousness prevail. A short tine before the festival, the learned men and sirkarso employed in Calcutta a most universally return home; some of them enjoy a holiday of several weeks.

The image of Doorga has ten arms. In one of her right hands is a spear, with which she is piercing the giant Muhishủ; with one of the left she holds the tail of a serpent, and the hair of the giant, whose breast the serpent is biting. Her other hands are ali stretched behind her head, and filled with different instruments of war. Against her right leg leans a lion, and against her left the above giant. The images of Lukshmē?, Sürüswūtēz, Kartikeyú, and Günéshă, are very frequently made and placed by the side of this goddess.

On the 9th day of the decrease of the moon this festival begins, when the ceremony called sủnkūlpů is performed, by the officiating bramhŭn's taking into his joined hands a metal kosha, (which contains water, flowers, fruits, sesamum, rice, and a blade of kooshŭ grass,) reading an incantation, and promising that on the succeeding days such a person will perform the worship of Doorga. After this, Doorga is worshipped before a pan of water with the accustomed formularies.

On the 10th, 11th, 12th, 13th, 14th, and 15th days of

lation, that half a million sterling is expended annually on this festival. About fifty years ago (1811) Kủndúrpå-goorů, a kaist'hů, expended in this worship 38,000 pounds, and spent 12,500 pounds annually as long as be lived in the same manner.

• Natives who direct the business of Europeans are commonly called dirkars. The proper name is Mootsüddee, or Moonúree.

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