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Updated: May 12, 2025
While they were gazing in bewilderment, I thus addressed them: "The great goddess Durgâ, who lately showed herself in a vision to the queen, has been pleased to restore to his longing mother this child, whom she, in the form of a tigress, had carried away, and she commands you, by my mouth, to accept him as your sovereign."
Neither Suchet Singh nor Gaur Chand approved of their women-folk looking into the world. If Durga Charan had been of their opinion, he would have been a happier man to-day, and little Biessa would have been able to knead her own bread. Her room looked out through the grated window into the narrow dark Gully where the sun never came and where the buffaloes wallowed in the blue slime.
The goddess is the form of Durga, worshipped wherever a subterraneous flame breaks forth, or wherever jets of carburetted hydrogen gas are emitted from the soil. Bana's banner has fallen. His minister and wife endeavour to prevail on him to propitiate Siva, in order to avert the evil omen, but he refuses. Bringi, a servant of Durga, precedes Aniruddha to prepare the goddess to grant his request.
He was so pitiably weak that he could scarcely stand and only vaguely understood that he was to follow this man Ramabai, whom he did not recognize. Ramabai, comprehending his plight, gave him the support of his arm, and together they left the palace. So far all had gone smoothly. The council had no suspicions. Twenty men had followed Durga Ram and without doubt they were at this moment with him.
"I only seek the result," said I, "which belongs to today." "The result I seek," answered Nikhil, "belongs to all time." Nikhil may have had his share of Bengal's greatest gift imagination, but he has allowed it to be overshadowed and nearly killed by an exotic conscientiousness. Just look at the worship of Durga which Bengal has carried to such heights. That is one of her greatest achievements.
Thus Alberuni writing about north-western India in 1030 A.D. mentions Śiva and Durgâ several times incidentally but devotes separate chapters to Nârâyana and Vâsudeva; he quotes copiously from Vishnuite works but not from sectarian Śivaite books. He mentions that the worshippers of Vishṇu are called Bhâgavatas and he frequently refers to Râma.
Among these I may mention the tank of Pishachmochan, a word meaning deliverance from demons, as bathing in it is considered very efficacious in securing this end, and the temple and tank of Durga at a place called Durgakund.
Come Mother, the destroyer of the demons, and appear at the gates of Bengal. The Barisal Hitaishi refers also to the Durga festival, in which the weird and often horrible and obscene rites of Skakti worship not infrequently play a conspicuous part: What have we learnt from the Shakti Puja? Sooner or later this great Puja will yield the desired results.
"Hidden what?" "The treasure you and the false holy one took from the forbidden cave!" "False holy one?" "Ay, wretch! He is Durga Ram, the man who murdered the king of Allaha." The mutineer laughed and waved his hand toward the smoking ruins of the promontory. "Look for it there," he said, "under mountains of rock and dirt and sand. Look for it there!
"For the lack of a sweeter sacrifice than we offered her yesterday." "What is that?" demanded the Rajah suspiciously. He distrusted his Dewan more than any one else in his service. "Canst thou ask? Thou who bearest on thy forehead the badge of the Sáktas?" "Thou meanest a human sacrifice?" "I do." "I have given Durgá many," grumbled the Rajah. "But if she be greedy, let her have more.
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