The consort of Shivŭ derives her name from the giant Doorgŭ, whom she slew. A short account of the Dasera, a festival held in honour of this goddess, has been given in Vol. I. p. 34. Dūrga has a thousand names, and has assumed innumerable forms, among which are Kalī, the black goddess, worshipped at Kalī Ghat; Bhŭvanī, the wife of Shivŭ; Pārvutī, the Daughter of the Mountain; the Inaccessible, the Terrible, the Mother of the Universe. Kalī, under the name of Phŭlŭ-Hŭrēē, is described in Vol. I. p. 164; and Dūrga, as Bhagwan, will be hereafter mentioned. I have an ancient and curious brazen image of Dūrga, with ten arms, which I procured at Prāg. Also numerous images of Anna-Purna Devi, the goddess who fills with food, a very common household deity; most families in the Mahratta country include her among their Dii penates. She is represented as a woman sitting cross-legged, and holding a spoon with both hands across her lap.
Pārvatī, Bhavani, Dūrga, Kali, and Devi, or the Goddess, are names used almost indiscriminately in the writings and conversations of the Hindūs. The history of Satī has been given in Vol. I. p. 94.
The first Indian poet was Valmiki, author of the Ramayana, a complete epic poem; and Vyasa, the next in celebrity, composed the Mahabarat. To him are ascribed the sacred Purānas, which are called for their excellence, the Eighteen: they comprise the whole body of Hindū Theology; and each Purāna treats of five topics especially; i.e. the creation, the destruction, and renovation of the worlds; the genealogy of gods and heroes; the reigns of the Manus; and the transactions of their descendants. The Purānas are, 1. Brŭmhŭ; 2. Padma, or the Lotus; 3. Brahmānda, or the egg of Brahmā, the Hindū Mundane egg; 4. Agni, or fire; 5. Vishnŭ; 6. Garuda, the bird god, the vehicle of Vishnŭ; 7. Brahmavaivartā, or transformation of Brahmŭ; 8. Shivŭ; 9. Linga; 10. Naruda, son of Brahma; 11. Skanda, son of Shivŭ; 12. Mārkendeya, so called from a sage of that name; 13. Bhavishyat, future or prophetic; 14. Matsya, or the fish; 15. Varāha, or the boar; 16. Kūrma, or the tortoise; 17. Vāmaha, or the dwarf; and 18. The Bhāgavat, or life of Krishnŭ. The Purānas are reckoned to contain four hundred thousand stanzas. There are, also, eighteen upapurānas, or similar poems of inferior sanctity and different appellations; the whole constituting the popular or poetical creed of the Hindūs, and some of them, or particular parts of them, being very generally read and studied.
On the ancient sculptures and medals, allusive to the cosmogony, these hieroglyphic symbols, the egg and the serpent, perpetually occur in very great variety, single and combined; that famous representation of the Mundane egg, encompassed by the folds of the Agathodaimon, or good serpent, and suspended aloft in the temple of Hercules at Tyre, is well known to antiquaries. The Deus lunatus ovatus Heliopolitanus, or the divine egg with the lunar crescent, adored at Heliopolis, in Syria, is another relic of this ancient superstition. The most remarkable, however, of these symbolical devices is that erected, and at this day to be seen in one of the temples of Japan. The temple itself, in which this fine monument of oriental genius is elevated, is called Daibod, and stands in Meaco, a great and flourishing city of Japan. The principal image in this design displays itself in the form of a vast bull, butting with its horns against the egg, which floated on the waters of the abyss. The statue of the bull itself is formed of massy gold, with a great knob on its back, and a golden collar about its neck, embossed with precious stones. The fore-feet of the animal are represented as resting on that egg, and his hinder feet are immersed amidst stone and earth mixed together, the symbol of a chaotic mass, under which and the egg appears a considerable quantity of water, kept in a hollow stone. The basis of the whole is a square altar, the foot of which is engraved with many ancient Japanese characters; and round that foot, in M. D’Hancarville’s engraving, are two natives of that country prostrate, and adoring it.
The Hindūs believe that the original veda was revealed by Brahma, and was preserved by tradition until it was arranged in its present form by a sage, who thence obtained the name of Vyasa, or Veda-vyasa; that is, compiler of the vedas. He distributed the Indian scriptures into four parts, each of which bears the common denomination of veda. The veda, collectively, is the body of Hindū scripture. The most popular idea of their origin is, that they (the four vedas) issued from the four mouths of Brahma. Brahma, as we have seen, had once five heads; and there is a supplement to the Hindū scriptures, which some affirm to constitute a fifth veda. A mysterious set of books, called Agama, proceeded from the mouth of Shivŭ.
In Ceylon is a high mountain, on which is the print of a foot, still visible; the natives worship this sacred footstep as that of the god Buddha, who from that eminence ascended to his native skies.
It has been offered, as a probable conjecture, that the Buddha superstition was the ancient religion of India, and that the followers of Buddha were driven out of Hindūstan by the superior interest of the Brahmans at the courts of the Hindū monarchs. The priests of Buddha insist that the Brahmans came with their religion from Egypt; while, by others, it is conversely maintained that the Egyptians derived their doctrines and science from India. The religion of Buddha was, heretofore, and probably also about the era of Christianity, indisputably of extensive prevalence, as is evinced by many stupendous monuments. In Ava, where Buddhism is orthodoxy, the idea is upheld that it was equally prevalent in the same form throughout India until about the second century before Christ, when the Brahmans are stated to have introduced themselves and their rites.
This short account of the Hindū triad and their incarnations will give some idea of the mythology of the Hindūs; but to understand the subject more fully it would be necessary to refer to the authorities I have quoted in this abstract[24].