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which so pleased the old mendicant, that in pressing her in his arms both bodies became one.

In the Radha-tủntrŭ it is said, that Shivŭ and Doorga assumed this form in order to prove that Shivă is the one Brúmhủ, in whom both the male and female powers are united.

In one of the smaller Hindoo poems, a different account of the origin of this image is given :-Shivă, finding it very difficult to procure a subsistence by the alms which he daily collected, especially as Doorga had ten mouths, and Gŭnéshŭ a very large belly, agreed with his wife, that they should assume one body, which would be supported with less labour.

Notwithstanding this apparently close union of Shivă and Doorga, the Shivopa-khyanŭ, a poem, contains a story, in which Doorga is represented as quarrelling with Shivů in a fit of jealousy, on account of his begging in that part of Shivŭ-poorŭ? where the women of ill-fame live. On another occasion, as related in the Ramayúnů, a dreadful quarrel took place betwixt Shivŭ and Doorga, because Purushoo-ramů had beaten Kartiků and Gúnéshú, the two sons of Doorga. Another account of these quarrels is given both in the Ramayúnŭ and the Múhabharătů :-Ramŭ's efforts to destroy Ravủnŭ proving abortive, in consequence of the protection afforded the giant by Shivů, all the gods whom Ravănú had oppressed joined Ramŭ in supplications to Shivů: and on the seventh day, when Ravủnŭ was to be slain, the gods resolved to be present; and Shivŭ was about to join them, when Doorga interfered, and asked him how he could witness the destruction of his own disciple: that disciple, who had stood praying to him all day in the sultry weather, surrounded with four fires; who had continued his devotions in the chilling cold, standing in the water; and had persevered in his supplications, standing on his head in the midst of torrents of rain?---Here she poured a volley of abuse upon Shivă, as a withered old fellow who smoaked intoxicating herbs; covered himself with ashes; dwelt in cemeteries; a beggar; whose name would never be remembered ;- and dost thou think,' said she, that I shall be present at such a sight?'-Shivŭ could no longer smother his resentment, but reproached her in the severest terms, reminding her that she was only a woman, and knew nothing: and indeed that she did not act like woman, for she was continually wandering from place to place; engaged in wars; was a drunkard; spent her time with degraded beings; killed giants, drank their blood, and hung the skulls round her neck. Doorga was enraged to madness by these cutting reproaches, so that the gods became alarmed, and intreated Ramŭ to join in supplications to Doorga, or there would be no possibility of destroying Ravủnŭ. He did so, and so pleased the goddess by his Aatteries, that she was at length brought to consent to the destruction of Ravŭnů.

i Shiyŭ's heaven.

At the new or full moon, or on the 8th or 14th of the moon in any month, or on the last day of any calendar month, in the day, the usual ceremonies of worship are performed before this disgusting image, which is thrown into the water the succeeding day. The formulas are those used in the worship of Doorga, not of Shivă. Animals are slain and offered to the goddess.

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SECT. II.--Krishnŭ-Kalēē.

This scandalous image is worshipped annually at the total wane of the moon m in Kartiků, in the night.

Of all the milkmaids that used to collect around him, Krishnŭ was most charmed with Radha, the wife of Ayŭnŭghoshủ. When the attachment was first formed, the sister of Ayúnŭ-ghoshủ saw them together, and informed her brother of the circumstance; at which Radha became very much alarmed, assured Krishnŭ that her sister-in-law had seen her with him, and that her husband would certainly destroy her. Krishnŭ commanded her not to fear, adding, if her husband came, he would assume the form of Kalēē, and she should be found in the act of worship. When her husband and others arrived, they found her thus employed, and joined her in her devotions. Could it be believed that such an abominable instance of adultery and treachery would be made the subject of worship?-yet so it is. Four images are made from this story, viz. Krishnė-Kalēë, Radha, Ayúnŭ-ghoshủ, and Kootila, Ayúnŭ's sister Bloody sacrifices are offered to this image ; but the worshippers of Krishnŭ are ashamed, when asked by the shaktús, if Krishnŭ has begun to drink blood ?

SECT. III.Hurēē-Hůru.

HERE Vishnoo (Hŭree) and Shivŭ (Hŭrů) appear in one body; the former is black, and the latter white. The image has four arms and two feet.

in A very proper time for such a worship. Let neither sun nor moor shine on such deeds.

The origin of this image is thus recorded in the Vishnoo pooranŭ :-Lŭkshmēē and Doorga were once sitting together in the presence of Shivă, when Lúkshmēē contended that her husband (Vishnoo) was greater than Shivủ; which Doorga as firmly denied. Lúkshmez said, her husband must be greatest, since Shivů had worshipped him. In the midst of this conversation Vishnoo arrived, and to convince Lúkshmēë that both were equal, he immediately entered the body of Shivŭ, and they became one.

Another account of the origin of this image is given in the Kashēë-khủndŭ, a part of the Skúndŭ poorană.-On à certain occasion, when Vishnoo and Shivŭ were conversing together, Shivů requested Vishnoo to assume the beautiful female form which he had formerly done at the churning of the sea: to which he consented; when Shivă, overpowered with desire, pursued the flying beauty, till, overcome with fatigue, she hid herself behind a tree, and reassumed the form of Vishnoo. Shivŭ, however, embraced Vishnoo with such eagerness, that the bodies of both became one n.

The worship of this image takes place whenever any one pleases. Stone images in some places are continually preserved ; and in others a clay one is made, and worshipped, and afterwards committed to the river.

Raja Krishnŭ-chủndrŭ-rayŭ expended fifty or sixty thousand roopees at the consecration of a stone image of Huree. Húrŭ, which may be still seen at Gunga-vasů, near Núdeeya. While this raja lived, fifty roopees were daily expended in this worship; yet, though a number of villages

The reader need not be informed how much this story in its termi. nation resembles that of the nymph Salmacis, who is said to have fallen excessively in love with a son of Mercury by his sister Venus.

have been bequeathed to the god, the expense of the daily worship and offerings is less now than formerly. Few places in Bengal, however, can now boast of a temple at which fifty roopees are daily expendedo. No bloody sacrifices are offered to this image.

However shocked a professed Christian may be at reading such accounts, and however revolting to every feeling of modesty and decency these stories may be, the Hindoo philosophers have thought proper to perpetuate them, and in this image to personify lust itself. The bramhŭns also bow down to this image as to a deity worthy of adoration.

• This expense is incurred in the meat-offerings, consisting of rice, peas, salt, oil, ghee, butter, sugar, sweetmeats, fruits of different kinds, herbs, spices, betle nuts, &c.; in the offerings of cloth, metal vessels, and other things, and in the wages of the bramhŭns and shoodrús employed. About ten bramhŭns and fourteen shõõdrús constantly attend on the ser. vice of this image.

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