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placed on a pedestal, and daily worshipped. When a shackal passes a Hindoo, he must bow to it; and if it pass on the left hand, it is a most lucky circumstance.
The elephant, the lion, the bull, the buffalo, the rat, the deer, the goat, &c. are worshipped at the festivals of the gods whom they respectively carry, that is, of Indrė, Doorga, Shivủ, Yủmŭ, Gŭnéshủ, Púvūnŭ, and Brúmha.
C HAP. XI.
THE WORSHIP OF BIRDS.
This god, with the head and wings of a bird", and the rest of his body like that of a man, is called the king of the birds, and the carrier of Vishnoo. Vinŭta, the wife of Kŭshyŭpů, the progenitor of gods and men, laid an eggo, and became the mother of this bird-god. As soon as Gŭroorŭ was born, his body expanded till it touched the sky; all the other animals were terrified at him; his eyes were like lightning; the mountains Aled with the wind of his wings, and the rays which issued from his body set the four quarters of the world on fire. The affrighted gods sought the help of tgnee, conceiving that Gŭroorů must be an incarnation of the god of fire.
In consequence of a dispute betwixt Vinŭta, the mother of Gŭroorŭ, and Kŭdroo, the mother of the serpents, respecting the colour of the horse procured at the churning of the sea, a continual enmity has subsisted betwixt the
• Some suppose Gŭroorů to be a large species of vulture, and others the gigantic crane.
1 Gŭroorů in some degree resembles Mercury, viz. in his having wings, and being the messenger of Vishnoo, as Mercury was of Jupiter,
© Jupiter is said to have been enamoured of the goddess Nemesis in the shape of a goose ; and that she laid an egg, from which was born Helena.
descendants of these females; and Gúroorŭ once obtained permission from one of the gods to devour all the serpents he could findd
The story of Gŭroorů's becoming the carrier of Vishnoo is thus related in the Muhabharŭtŭ : His mother in the above dispute having laid a wager, and being the loser, was reduced to a state of servitude to her sister; and the serpents, wishing to become immortal, promised to liberate his mother on condition that Gŭroorŭ should bring Chủndrů, (the moon;) whose bright parts, the Hindoos say, are filled with the water of immortality. Before Gŭroorů departed, he asked his mother for some food. She advised him to go to the sea shore, and gather up whatever he could see; but conjured him to beware of eating a bramhŭn: adding, “Should you at any time feel a burning heat in your stomach, be sure you have eaten a bramhủn.' Thus instructed, he began his journey: at his flight the three worlds were agitated like the sea at the great deluge. Passing by a country inhabited by fishermen, he at one inspiration drew in houses, trees, cattle, men, and other animals; but, among the inhabitants swallowed, one was a bramhŭn, who caused such an intolerable burning in his bowels, that Gŭroorů, unable to bear it, called, in the greatest haste, for him to come out. The bramhŭn refused, unless his wife, a fisherman's daughter, might accompany him ; to which Góroorů consented. Pursuing his journey, Gŭroorů met his father Kŭshyŭpů, who directed him to appease his hunger at a certain lake where an elephant and a tortoise were fighting. The body of the tortoise was eighty miles long, and the elephant's one hundred and
a When the Hindoos lie down to sleep, they repeat the name of Gůroorů three times, to obtain protection from snakes. VOL. I.
sixty. Gŭroorŭ with one claw seized the elephant, with the other the tortoise, and perched with them on a tree eight hundred miles high; but the tree was unable to bear the ponderous weight, and unhappily thousands of pigmy bramhŭns were then worshipping on one of its branches. Trembling lest he should destroy any of them, he took the bough in his beak, continuing to hold the elephant and tortoise in his claws, and flew to a mountain in an uninhabited country, where he finished his repast on the tortoise and elephant. Gŭroorů, having surmounted astonishing dangers, at last seized the moon, and concealed it under his wing: but on his return was attacked by Indrò and other gods, all of whom, however, except Vishnoo, he overcame; and even he was so severely put to it in the contest, that he came to terms with Gŭroorů, who was made immortal, and promised a higher seat than Vishnoo, while Gŭroorŭ on his part became the carrier of Vishnoo. Since this time Vishnoo rides on Gŭroorů ; while the latter, in the shape of a flag, sits at the top of Vishnoo's car.
Gŭroorŭ is worshipped at the great festivals before the different images of Vishnoo; but has no separate time of worship. His image is placed in the temples dedicated to various forms of Vishnoo; and some persons receive his name as their guardian deity, and repeat it daily.
Gúroorů's two sons, Súmpatee and Jŭtayoo, once flew, as a trial of strength, up to the sun; but the wings of Sumpatee were burnt off. Gŭroorŭ resides in Kooshădwéēpủ, one of the seven islands into which the Hindoos divide the earth.
Names. Gŭroomắt, or, he who is clothed with feathers.-Gŭroorů, he who swallows (serpents, and throws up their bones.]—Tarkshyŭ, from Túrkshyŭ, the father of Gúroorů.--Voinútéyú, from Vinŭta.--Khúgéshwărů, the lord of the feathered tribes.-Nagantŭků, the destroyer of the serpents, (nagŭs.)- Vishnoo-růt’hủ, the carrier of Vishnoo.--Soopůrnủ, he whose feathers are of the colour of gold.-Pủnnŭga-shủnŭ, the devourer of the serpents.
SECT. II.- Urooni,
The elder brother of Gŭroorů, is the charioteer of Sõõryè, the sun; and is worshipped with his master, as well as at the festivals of other gods. The image of this god is that of a man without thighs.
This bird is the friend of Ramŭ, and is worshipped at the same festival with him. He is mentioned in the preceding account of Ramů.
SECT. IV.-Shủnkárů Chillŭ, or the Eagle of Coromandel.
This is the white-headed kite, commonly called the bramhŭnee kite. It is considered as an incarnation of Doorga, and is reverenced by the Hindoos, who bow to it whenever it passes them.