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Updated: June 27, 2025
King Bhagiratha gave enormous presents at his sacrifices. For that reason a large concourse of men assembled there. Afflicted there with Ganga was much pained. "Protect Me," she said and sat down on his lap. And because Ganga thus sat upon his lap in days of old, therefore, she, like the celestial dancer Urvasi came to be regarded as his daughter and was named after his name.
The queen severely upbraids her husband, and, after a while, goes off in a hurry, like a river in the rainy season. When Urvasi was recalled to Indra's heaven, she had to act before Indra the part of the goddess of beauty, who selects Vishnu for her husband. One of the names of Vishnu is Purushottama.
And Ghritachi and Menaka and Rambha and Purvachitti and Swayamprabha and Urvasi and Misrakesi and Dandagauri and Varuthini and Gopali and Sahajanya and Kumbhayoni and Prajagara and Chitrasena and Chitralekha and Saha and Madhuraswana, these and others by thousands, possessed of eyes like lotus leaves, who were employed in enticing the hearts of persons practising rigid austerities, danced there.
O Urvasi, know thou that hero is to be made to taste the joys of heaven. Commanded by Indra, let him today obtain thy feet. Do this, O amiable one, for Dhananjaya is inclined to thee.
These stories will be enough to show how the same idea repeats itself in different ways among various peoples who have come from the same stock: for the ancient Hindu legend of Urvasi and Pururavas, the Greek fable of Eros and Psyche, the Norse story of the Land East of the Sun and West of the Moon, the Teutonic story of the Soaring Lark, and the Celtic story of the Battle of the Birds, are all one and the same in their general character, their origin, and their meaning; and in all these respects they resemble the story which we know so well in English that of Beauty and the Beast.
He soon returns, after having vanquished the robber, and restores Urvasi to her heavenly companions. While carrying the nymph back to her friends in his chariot, he is enraptured by her beauty, falls in love with her and she with her deliverer. Urvasi being summoned before the throne of Indra, the lovers are soon obliged to part.
A glance at the essay on 'Cupid and Psyche' will show that a history like theirs is known, where neither they nor their counterparts in the Veda, Urvasi and Pururavas, were ever heard of; while the incidents of the Jason legend are familiar where no Greek word was ever spoken.
Soon after, he finds and recognises Sakuntala, with whom he is at length happily re-united. In the Himalaya mountains, the nymphs of heaven, on returning from an assembly of the gods, are mourning over the loss of Urvasi, a fellow-nymph, who has been carried off by a demon. King Pururavas enters on his chariot, and on hearing the cause of their grief, hastens to the rescue of the nymph.
Muller's opinion as to the etymological sense of the names would be thought decisive, naturally, by lay readers, if an opposite opinion were not held by that other great philologist and comparative mythologist, Adalbert Kuhn. Admitting that 'the etymology of Urvasi is difficult, Mr.
The hypothesis is that the names in a myth are 'stubborn things, and that, as the whole narrative has probably arisen from forgetfulness of the meaning of language, the secret of a myth must be sought in analysis of the proper names of the persons. On this principle Mr. Max Muller interprets the myth of Urvasi and Pururavas, their loves, separation, and reunion. Mr.
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