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bunch of hair went with all the bhõõtủs, &c. to destroy Dūkshủ's sacrifice, all the gods being present, this monster seized on Sõõryú and knocked out his teeth: in consequence, at the time of worship, only soft things, as flour, &c. are now offered to this god, such as a toothless old man might eat.
Sõõryŭ is charged in the Múhabharŭtă with ravishing Koontee, a virgin, from whence Kúrnný, a giant, was born.
SECT. XV.-Somů", or Chăndră, the Moon.
The image of Somŭ is that of a white man, drawn by ten horses, or sitting on the water-lily. With his right hand he is giving a blessing, and in the other he holds a club.
In the work called Udhikúrŭnŭ-mala, a sacrifice is ordered to be performed to Somŭ, and the worshipper is promised a place in the heaven of this god.
All the Hindoo ceremonies are regulated by the rising or setting, the waxing or waning of the moon. The Jyotishtătwŭ says, 'If a person be born under the planet Somů, he will have many friends; will possess elephants, horses, and palanqueens; be honourable and
be honourable and powerful; will live upon excellent food, rest on superb couches, &c.'
A race of Hindoo kings are said to have descended from Somŭ by Rohineep, and are called the children of the moon.
• Hence Somů-varů, or Mouday.
p The Hyades.
The first of these was Boodhủ, and the forty-sixth Yoodhist'hirů.
This god on a certain occasion was forcibly carried away by Gŭroorů, the bird on which Vishnoo rides, and delivered up to the giants. The giants, anxious to become immortal as well as the gods, promised Gŭroorŭ that if he would bring the moon by force, so that they might drink the nectar supposed to exist in the bright parts of that planet, they would deliver his mother from the curse pronounced against her by her son Troonů, by which she had been doomed to become the slave of her sister. Gŭroorů soon seized the god, and placed him trembling among the assemlled giants; but while the latter were gone to bathe, and prepare for partaking of the waters of immortality, Indră arrived and delivered the captive, and thus disappointed these implacable enemies of the gods.
Somŭ is charged with seducing the wife of Vrihủspătee, his preceptor. See p. 93.
The chief names of this god are: Somů, or, he from .whom the water of immortality springs.-Himangshoo, he whose beams are cooling.-Chủndrŭ, he at whose rising people rejoice.—Indoo, the great.-Koomoodŭ-banděvů, the friend of the flower Koomoodŭ 4.-Vidhoo, he who causes the gods to drink the water of life.-Soodhangshoo, he whose rays are as the water of life.--Oshůdhēëshủ, the lord of medicinal plants.-Nishapŭtee, the lord of night.Objů, he who was born from the waters.-Joivatriků, the preserver of men.-Glou, he who decreases.-Mrigranků,
4 Nymphæa lotus. After the rising of the moon this flower is said by the Hindoos to expand.
he on whose lap sits a deer'.—Kulanidhee, he with whom are the kúlass.-Dwijărajú, the chief of the bramhŭns. Nŭkshŭtréshủ, the lord of the planets.—Kshủpakŭrů, he who illumines the night.
SECT. XVI.—Mùngėlė“, or Mars.
This god is painted red; rides on a sheep; wears a red necklace, and garments of the same colour; and has four arms: in one hand he holds a weapon called shủktee; with another he is giving a blessing; with another forbidding fear; and in the fourth he holds a club.
'If a person be born under the planet Múngủlů, he will be full of anxious thoughts, be wounded with offensive weapons, be imprisoned, be oppressed with fear from robbers, fire, &c. and will lose his lands, trees, and good name.'-Jyotish-tŭtwă.
SECT. XVII.-Boodhů“, or Mercury.
This god has four arms; in one hand he holds the discus, in another a club, in another a scymitar, and with the
r See a story of the birth of Boodhů in the following page.
• Kúla is the one 16th part of the disk of the moon, viz. that quantity which it increases or decreases in one day.
Múngủlů-vară, or Tuesday. Múngůlů is also called Ungarúků, or, who travels; Koojů, the son of the earth; and Lohitangủ, the bloodcoloured.
Boodhů-varů, or Wednesday. The meaning of Boodhů is, the wise.
fourth is bestowing a blessing. He rides on a lion; is of a placid countenance; and wears yellow garments.
The following is an account of the birth of Boodhủ:-On a certain occasion Vrihủspútee, the spiritual guide of the gods, made a great feast, to which he invited all the gods. Chủndrŭ was present among the rest; who, during the festival, fell in love with Tara, the wife of Vrihăspătee. Not knowing how to accomplish his wishes, after his return home he invited Vrihúspútee to a sacrifice, begging him to bring his wife with him. Vrihúspútee and his wife proceeded to the palace of Chủndrŭ, but saw no preparations for the sacrifice. The former expressing his surprise at this circumstance, Chủndrŭ told him that the sacrifice was unavoidably delayed, and advised him to return for a short time to his devotions, leaving his wife at his house. Vrihủspătee consented, and during his absence Chủndrŭ dishonoured the wife of his spiritual guide; who on his return, finding his wife pregnant, cursed Chủndrŭ, and hurled him into the sea, where he continued like a cinder, leaving the earth in darkness for two külpůs, or 864,000,000 years. Vrihủspútee compelled his wife to deliver herself, and, on the birth of the child Boodhů, reduced her to ashes, Brůmha afterwards raised her from her ashes, and, thus purified, Vrihủspătee took her to his embraces again. Sŭmoodrů, (the sea,) incensed at his son for this horrid crime of dishonouring the wife of his divine teacher, disinherited him. Chủndrŭ then applied to his sister Lŭkshmēēs, the wife of Vishnoo, by whose power part of his sin was re
He is also called Rouhinéyè, the son of Rohinēē, and Soumyŭ, the son of Somů.
* Lükslımce was born, like Chundrů, at the churning of the sea by the gods.
moved, and he became light like the moon when three days old. She also applied in his behalf to Parvŭtēē, who resolved to restore Chứndrŭ to heaven, and for this purpose planted him in the forehead of her husbandy; who went, thus ornamented, to a feast of the gods. Vrihủspútee, on seeing Chủndrŭ again in heaven, was greatly incensed, and could only be appeased by Brúmha's ordaining, that the lascivious god should be excluded from heaven, and placed among the stars; and that the sin by which his glory had been obscured should remain for ever. Chủndrè now asked Brůmha to remove the vomiting of blood, with which he had been seized since his fall from heaven; who directed him, as a certain cure, to hold a deer on his knees.
'If a person be born under the planet Boodhů, he will be very fortunate, obtain an excellent wife, &c.'—Jyotishtŭtwŭ.
SECT. XVIII.-Vrihúspūtee", or Jupiter.
The image of this god, the son of the sage Ŭngira, is painted yellow. He sits on the water-lily; has four arms; in one hand he holds a roodrakshủ bead-roll; in another an alms' dish; in another a club; and with the fourth he is bestowing a blessing.
Vrihủspŭtee is preceptor and priest to the gods; in whose palaces he explains the védús, and performs a number of religious ceremonies.