« ПредыдущаяПродолжить »
looked dirty, and every window was crowded with sleek well-fed Brahmans, who doubtless take great care of the Deo's revenues. We found his little godship seated in a mean veranda, on a low wooden seat, not any way distinguished from other children, but by an anxious wildness of the eyes, said to be occasioned by the quantity of opium which he is daily made to swallow. He is not allowed to play with other boys; nor is he permitted to speak any language but Sanscrit, that he may not converse with any but the Brahmans. He received us very politely, and said he was always pleased to see English people. After some conversation, which a Brahman interpreted, we took leave, and were presented by his divine hand with almonds and sugar-candy, perfumed with assafoetida, and he received in return a handful of rupees.”
Is the god of wealth and the Hindu Plutus; he is also the regent of the north. This deity was a son of Viswastava, and a brother of Ravan, who was overcome by Rama, as related in the account of that god. Thus the latter was one of the datyas, and Kuvera one of the celestials. He is also called Paulastya.
A brief notice only has been taken of him in Hindu Mythology; although he is a deity whose favours are by no people more valued than by the Hindus. He is represented as a magnificent personage, residing in the splendid palace of Alaca; or borne through the sky on the heads of four figures, in a radiant car, called pushpaca, which was given to him by Brahma. In each of two of his hands he holds a closed flower of the lotus, and has on his head a richly ornamented crown. (See fig. 1, plate 22, from the temple of Rama.) His sacti is Kuveri.
Is the god of the winds, and is by some represented sitting on a deer, holding in his hand a hook for guiding the elephant. My plate, from the temple of Rama, shews him mounted on that animal or an antelope, having, in one of his four hands, a pennon, and very appropriately in another, the head of (what appears to be) a spear or an arrow; which would indicate swiftness, from the supposed possession of which he is termed the messenger of the gods. Fig. 2, plate 22, represents him as I have described.
He is adorned with a rich crown, and the armlets, bracelets, and anklets, which are usually seen on the Hindu deities.
Yama, or Dhermarajah, resembles both the Grecian Pluto, the king of hell, and Minos, the judge of departed souls, and is the regent of the south, or lower division of the world, mythologically called Patala, or the infernal regions.
Yama is described of a green colour, with red garments, having a crown on his head, his eyes inflamed, and sitting on a buffalo, with a club and pashu in his hands. “His dreadful teeth, grim aspect, and terrible shape,” says Mr. Ward, “fill the inhabitants of the three worlds with terror.” As Dhermarajah he is differently described: of a divine countenance, mild and benevolent. The virtuous only see the latter: the wicked are judged by Yama, surrounded by all his terrors. If the deceased have been virtuous, they ascend to a place of happiness; if wicked, they are sent to a particular hell, to undergo the punishment appointed for their especial crimes.
In a large chart, in my possession, of the celestial and infernal regions of the Hindus, the several heavens are placed in variously elevated positions, the roads to which are lined by gods, Gundharvas Apsaras, &c. &c., with lotus flowers in their hands, singing the praises, and waiting the approach of the good, and having near them convenient resting-places. In some parts are gilt temples and palaces, streams of water, and a variety of other agreeable things to render the journey as pleasant as possible. On the other hand, the passage to the infernal regions presents a different aspect. The road to the palace of Yama, which is believed to be situated in Yamapur, or the city of Yama, is both long and painful, being over burning sands and
sharp-pointed or red-hot stones, amidst showers of burning cinders, scalding