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and all the gods, reduced to the most deplorable state of wretchedness, solicited the interference of Brúmha and Vishnoo; but they referred them to Shivė: 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 Himalúyŭ, where Chŭndŭ and Mundŭ, two of Shoombhủ and Nishoombhủ'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. Shoombhủ sent Shoogrēēvů, 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. Shoogrēēvů, 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 authoritative strain, 'Did she know his master, before whom none of the inhabitants of the three worlds had been able to stand, whether gods, hydras, 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 master 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 Dhõõmlochủnŭ, his commander in chief, and gave him orders to go to Himalúyŭ, 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 Himalúyŭ, 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. Shoombhủ and Nishoombhủ, infuriated, sent Chủndă and Múndŭ, 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. Chủndŭ, 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 Mŭndŭ, 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 Himalúyú. The gods looked down with astonishment on this army of giants, and all the goddesses descended to help Muha-maya (Doorga), who however soon destroyed the giants. Rúktúvēējú, the principal commander under Shoombhủ and Ni. shoombhủ, 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 Rúktú-vēējŭ himselff; hence innumerable enemies surrounded Doorga, and the gods were filled with alarm at this amazing sight. At length Chủndēz, a goddess who had assisted Kalēə in the engagement, promised that if she would open her mouth, and drink his blood before it fell on the ground, she (Chủndēē) would engage the giant, and destroy the whole of his strangely-formed offspring. Kalēē consented, and this commander and his army were soon dispatched. Shoombhŭ and Nishoombhủ, 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 wer killed, and Kalēē 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 (Sõõryú) shone resplendently forth; the wind (Vayoo) blew salubriously; the air became pure; the gods ascended their thrones; the hydras 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.
* This arose from a blessing given by Brúmba.
The Chủndēē, a part of the Markúndéyŭ pooranŭ, places these forms of Doorga in the following order: First, as Doorga, she received the messenger of the giants; 2, as Důshúbhooja 5, she destroyed part of their army; 3. as Singhú-vahinēē", she fought with Rŭktŭ-vēējú; 4. as Mŭhishủ-mŭrdinēē', she slew Shoombhủ, in the form of a buffalo; 5. as Jūgėddhatrēē k, she overcame the army of the giants; 6. as Kalēē', she destroyed Rúktú-vēējú; 7. as Mooktă-késhēz m, she again overcame the army of the giants; 3. as Tara", she killed Shoombhủ; 9. as Chinnŭmŭstúka', she killed Nishoombhủ; 10. as JŭgudgourēēP, she was praised by all the gods.
Such of the above forms as are honoured by separate festivals, will be noticed hereafter under their different
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
s Having ten arms. h Sitting on a lion. i Destroyer of the buffalo, (viz. of Shoombhi in this form.] k Mother of the world. black. m With flowing hair. a Saviour. • Headless. p The yellow. ! She who sits upon a lion,
time, on the 9th of the increase of the moon, in whatever month they please, but in general in the month Ashwinŭ or Choitrů, for two or three days. The ceremonies, including bloody sacrifices, are almost entirely the same as those before the im ge of Doorga. Sometimes a rich man celebrates this worship at his own expense, and at other times several persons, who expect heaven as their reward, unite in it.
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.
This is the image of a yellow woman, sitting on a lion; having either six or ten 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 Choitrů,
The Tuntrŭ-saru 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.
She who destroyed Mühishủ, a giant.