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In the burnt-sacrifice presented to this goddess, turmeric, oil, and salt, form the principal ingredients. The Hindoos believe that after performing the proper ceremonies for the destruction of an enemy, the goddess soon complies with the prayers of the worshipper. Shõõdrūs, of course, employ bramhŭns in thus attempting to accomplish their murderous wishes. Particular forms of praise and of petition, referring in many cases to the injury or destruction of enemies, addressed to this goddess, are contained in the Túntrŭ-sarů.
The image of this idol is never made, but is worshipped in the night whenever a person chooses, which is, generally, when he wants to injure or destroy another. The officiating bramhŭn dressed in red, and wearing a roodrakshủ necklace, offers, among other things, red flowers, spirituous liquors, and bloody sacrifices. The flesh of crows, or cats, or of some other animal, after having been dipped in spirituous liquors, sometimes makes a part of the burnt-offerings; the worshippers believing that the flesh of the enemy, for whose injury these ceremonies are performed, will swell on his body as the sacrificed flesh does on the fire. Particular forms of praise are also repeated before this image to accomplish the destruction of enemies. I here give a specimen: 'Oh! Prútyúngira, mother! Destroy, destroy my enemies ! Kill! kill! Reduce them to ashes ! Drive them away! Devour them! Devour them! Cut them in two! Drink, drink their blood ! Destroy them root and branch!
With thy thunder-bolt, spear, scymitar, discus, or rope, destroy them.'
A story to the following purport is very current among the Hindoos:-Jafúr-alee-kha, the nabob of Moorshúdúbad, was much attached to Ramŭ-kantů, his Hindoo treasurer; who was at enmity with Kalēē-shủnkŭră, a very learned Hindoo, and a great worshipper of the female deities. The latter, to effect the destruction of Ramŭ-kantủ, began to worship the goddess Prútyŭngira. He had not performed the ceremonies long, before Ramŭ-kantă became sick, and it was made known to him and the nabob, that Kalēeshủnkúrŭ was thus employed. The nabob, full of rage, ordered that Kalēë-shủnkúrŭ should be brought before him: but he fled before the messengers could seize him, and began to perform these ceremonies for the destruction of the nabob. A servant, mistaken for Kalēē-shủnkůrů, was, however, seized; but he bribed the messengers, that they might protract his journey as much as possible. They did so, and the day before they arrived at Moorshůdúbad the nabob died.— I give this story to shew, what a strong possession the popular superstition has taken of the minds of the people; who, while smoaking together, listen to these stories with the utmost eagerness and surprise, as the villagers in England tell stories current amongst them while sitting round the winter's fire.
SECT. XII.-Unnu-põõrna s.
This image may be made standing, or sitting on the water-lily: in the right hand is a spoon, like that with which the
& She who fills with food; from ůnnt, food, and põõrnů, full.
Hindoos stir their boiling rice, and in the other a rice dish : Shivă, as a naked mendicant, is standing before the image asking reliet
The worship paid to this form of Doorga is performed on the 7th, 8th, and 9th days of the moon's increase in the month Choitrů : bloody sacrifices, fish, and spirituous liquors are among the offerings. Únnŭ-põõrna being the guardian deity of many of the Hindoos, (who have a proverb amongst them, that a sincere disciple of this goddess never wants rice,) very great festivities take place at this festival, accompanied with music, dancing, filthy songs, and every thing else calculated to deprave the heart.
A Hindoo rising in a morning, before his eyes are well open, repeats the name of this goddessem Unnŭ-põõrna ! Unnŭ-põõrna!' and hopes, that through her favour he shall be well fed that day. When one Hindoo wishes to compliment another on his riches or liberality, he says, 'Oh! Sir, your house is as full of riches as that of Unnŭ-põõrna: or, if he speak of another when absent, he says, "Such a one, in liberality, is like Únnŭ-põõrna.”
This name Doorga assumed after the birth of Gúnéshú : she is here represented as sitting on the water-lily, dressed in red, and supporting with one arm the infant Gũnéshủ at the breast, while the other hand rests on the knee of the infant.
A small festival in honour of this goddess is celebrated in the month Ugrúhayúnŭ or Phalgoonŭ, on the 7th, 8th, and 9th of the increase of the moon. Some years ago, at Gooptee-para, a village about forty miles north of Calcutta, a great festival was held in honour of Gũnéshủ-júnúnez, when fifty thousand roopees or more were expended. The bramhŭns of the village collected money to defray the expenses; some gave one thousand, others two, and others five thousand roopees: and crowds came two or three days journey to be present. The dancing, singing, music, &c. began a month before the principal day of worship: all the visitors were entertained, and more than two thousand animals were slain.
This is an image of Doorga giving suck to Krishnủ, to destroy the poison which he had received in a quarrel with Kalēzyú, a hydra.
A festival in honour of this goddess is held on the 7th, 8th, and 9th of the increase of the moon, in the day, in the month Maghủ.
The history of this idol is thus related :- In the west of Hindoost'han a stone image was once found in a pool; and no informa ion could be obtained to what it related, until a Brūmhúcharēē referred them to the following story in one of the Túntrūs. In the neighbourhood of Vrinda-vănů, by the river Yumoona, Soubhủree, a sage, for a long time performed religious austerities. One day, while in the
ign She who holds Krishnů in her arms.
midst of his devotions, he saw a shủkoolŭ and some other fish playing together; with which sight he was much pleased, till Gúroorė, the king of the birds, descended into the water, and snatched up the shủkoolú fish. The sage, unable to punish Gŭroorů, pronounced a curse upon this bird-god, or any other bird, who should hereafter come to destroy the fish in this spot; and this curse was afterwards the means of preserving the king of the hydras from the wrath of Gúroorŭ in the following manner.The mountain Múlůyŭ was the resort of many serpents, who daily collected a number of frogs, &c. and presented them to Gúroorů, to conciliate him, and to prevent his devouring them. At last Kalē@yú, the king of the hydras, commanded his subjects to give the frogs to him, promising to protect them from Gŭroorů : but the latter on his arrival, finding no food, attacked and overcame Kalēēgú ; who, though defeated, amused Gúroorů by rehearsing some verses which no one understood but himself k, till he had made good his retreat into a deep place of the river, where Guroorŭ durst not follow him for fear of the curse of the
In consequence of the serpent's remaining in this spot, the poison proceeding from his body had destroyed all the trees, water &c. for two miles round, and whoever drank of the water died. About this time Krishnŭ was born; who in his childhood, on a certain day, discovering that a dreadful mortality existed among the cows and the boys who kept them, asked the reason, and was informed that they had been poisoned by the waters of the Yumoona. Krishnů then jumped from a tree into the river; overcame the serpent, and drave him out of the place. Kalēzyú, full of fear, asked where he was to go, for that Gŭroorŭ would certainly kill him. Krishnŭ, putting his foot on his head, assured
k These verses, it is said, now compose one of the kavyús called Pingúlů.