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If a person be born under the planet Vrihůspătee, he will be endowed with an amiable disposition; possess palaces, gardens, lands, and be rich in money, corn, &c.; obtaining the affections of all, his honours will increase; he will possess much religious-merit; and, in short, will have all his wishes gratified. Kshútriyės, Voishyŭs, and Shõődrūs, if born under this planet, will be prosperous and happy; but bramhŭns will not be so fortunate: the reason given is, that Vrihủspútee is a bramhŭn, and therefore does not wish to exalt those of his own cast.Jyotish-tŭtwă.

This god is charged in the Muhabharătă with deflowering the wife of his eldest brother Ootŭt'hyŭ.

Names. Vrihủspútee, or, preceptor to the gods.--Sooracharyŭ, the priest of the gods.-Gishpútee, the eloquent.--Gooroo, the preceptor.- Jēēvă, he who revives the godsa.--Angirŭsă, the son of Ŭngira.Vachủspătee, the lord of words, viz, the eloquent.

SECT. XIX-Shookrůb, or the Planet Venus.

This god, the son of the sage Bhrigoo, is dressed in white; sits on the water-lily; has four hands : in one he holds a roodrakshủ bead-roll; in another an alms' dish; in another a club; and with the other is bestowing a blessing.

Shookrŭ is preceptor and officiating priest to the giants. He is represented as blind of one eye; the reason of which

a That is, when the gods die in battle, Vrihủspútee by incantations restores them to life.

• Shookrů-vară, or Friday,

is thus related :-When Vamůně went to king Bulee, to solicit a present, Shookrů, being Búlee's preceptor, forbad his giving him any thing. The king disregarding his advice, the priest was obliged to read the necessary formulas, and to pour out the water from a vessel, to ratify the gift. Shookrů, still anxious to withhold the gift, which he foresaw would be the destruction of his master, entered the water in an invisible form, and by his magic power prevented it from falling; but Vamúnů, aware of the device, put a straw into the bason of water, which entered Shookré's eye, and gave him so much pain, that he leaped out of the bason; the water then fell, and the gift was offered.

'If a person be born under the planet Shookrů, he will have the faculty of knowing things past, present, and future; will have many wives; have a kingly umbrella, (the emblem of royalty;) and other kings will worship him; he will possess elephants, horses, palanqueens, footmen, &c. Jyotish-tŭtwă.

Shookru's daughter, Dévŭjanēē, was deeply in love with one of her father's pupils, Kúchủ, the son of Vrihủspútee. This youth had been sent by his father to learn from Shookrŭ an incantation for raising the dead. One day Dévŭjanēē sent Kuchů to bring some flowers to be used in worship from a forest belonging to the giants. Previously to this, Küchủ had been devoured several times by different giants; but Shookrů by the above incantation had restored him to life: when he tore open the bellies of these cannibals, and destroyed them. The giants now resolved to make Shookrŭ himself eat this boy; for which purpose they caught him in the forest, cut him into the smallest

Gathering flow for the worship of the gods is often at present the employment of young persons.

pieces, boiled him up in spirits, and invited Shookrů to the entertainment. Kịchủ not returning from the forest, Dévŭjanēē wept much, and told her father that she would certainly kill herselfd if he did not bring back her lover. Shookrŭ at length, by the power of meditation, discovered that he had eaten this youth, so beloved by his daughter; and he knew not how to bring him back to life, without the aitempt being fatal to himself. At last, however, while the boy continued in his belly, he restored him to life, and taught him the incantation for raising the dead; after which Kůchủ, tearing open Shookru's belly, came forth, and immediately restored his teacher to life. Kịchủ, having obtained the knowledge of revivifying the dead, took leave of his preceptor, and was about to return to his father Vrihủspútee, when Dévủjanēë insisted upon his marrying her. Kuchủ declined this honour, as she was the daughter of his preceptor; at which she was so incensed that she pronounced a curse upon him, by which he was doomed to reap no advantage from all his learning. In return Kịchủ cursed Dévủjanēē, and doomed her to marry a kshútriyŭ; which curse after some time took effect, and she was married to king Yüjatee. After Dévăjanēē had borne two children, she discovered that the king maintained an illicit connection with a princess of the name of Súmmisht’ha, by whom he had three sons. She appealed to her father Shookrů, who pronounced a curse on Yújatee; when his hair immediately became grey, his teeth fell from his head, and he was seized with complete decrepitude. Yŭjatee remonstrated with his father-in-law, and asked him who should live with his daughter, who was yet young, seeing that he had brought old age upon him. Shookrŭ replied,

The Hindoo children often resort to this threat to extort some favour from their parents.

VOL. I.

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that if he could persuade any one to take upon him this curse, he might still enjoy connubial felicity. Yüjatee returned home, and asked his eldest son by Dévŭjanēē to take this curse for a thousand years, and possess the kingdom; at the close of which time he should become young again, and continue in the kingdom : but this son, his brother, and the two eldest sons of Súmmisht'ha refused the kingdom on these conditions; which so enraged the father, that he cursed them all. The youngest son, however, by Sůmmisht'ha accepted the conditions, and instantly became weak and decrepid; when the father assumed his former youth, and returned to the company of his wives.

Names. Shookrů, or, he who sorrows at the destruction of the giants.--Doityŭ-gooroo, preceptor to the giants. Kavyú, the poet.-Ooshủna, the friend of the giants. Bhargủvŭ, the descendant of Bhrigoo.

SECTION XX.-Shŭnee, or Saturn.

This god is dressed in black; rides on a vulture'; has four arms; in one he holds an arrow; in another a javelin; in another a bow; and with the other is giving a blessing. He is said to be the son of Sõõryŭ by Chaya.

e Shủnee-varů, or Saturday. One of the names of Shănee is Shŭnoi sh. chůrů, viz. he who travels slowly.

f This god is represented as sitting on this bird, probably, to denote his destructive power. Saturn, in the Grecian system of idolatry, was repre. sented as devouring his children. The vultures in Bengal are highly useful in devouring the dead bodies of men and beasts, many of which are left in the roads and on the banks of rivers. It is astonishing how swiftly these birds collect wherever a dead body falls, though one of them should not have been seen in the place for weeks or months before; illustrating, in the most striking manner, the words of our Lord, “ Whereso.. ever the carcase is, there will the vultures be gathered together.” Matt. xxiv, 28.

All the Hindoos exceedingly dread the supposed baneful influence of this god, and perform a number of ceremonies to appease him. Many stories of him are to be found in the writings of the Hindoos, such as that of his burning off the head of Gůnéshủ; his burning Dúshŭrăt'hủ's chariot in his descent from heaven; his giving rise to bad harvests, ill fortune, &c.

If a person be born under the planet Shủnee,' says the Jyotish-tŭtwŭ,' he will be slandered, his riches dissipated, his son, wife, and friends destroyed; he will live at variance with others; and endure many sufferings.' The Hindoos are under constant fear of bad fortune from this planet. Some persons, if absent from home at the time of his appearance, return through fear, and others forsake their business lest they should meet with misfortunes. If one person persecute another, the latter sometimes takes it patiently, supposing it to arise from the bad fortune which naturally springs from the influence of this star. The Hindoos believe that when Shủnee is in the ninth stellar mansion, the most dreadful evils befal mankind : hence when Ramŭ broke the bow of Shivů, which was the condition of obtaining Sēēta in marriage, and when the earth sunk, and the waters of the seven seas were united in one, Purushoo-ramů, startled at the noise of the bow, exclaimed, “Ah! some one has laid hold of the hood of the snake, or fallen under the ninth of Shủnee.' At present, when a person

is obstinate, and will not hearken to reason, a byestander says, ' I suppose he has fallen upon Shủnee, or he has laid his hand upon the hood of the snake, viz, he is embracing his own destruction. When Ramŭ found that

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