THE HINDU RELIGION. 8 5 



Yiun'da' sprung from the frown of PA'nvATf, 

 to slay the demons Chan'da and Mun'da. Ac- 

 cording to another, the mild portion of Pa'rvati 

 issued from her side, leaving the wrathful portion, 

 which constitutes Ca'lI or the black gooddess. 



Cauve'ri is theenergy of Cu've'ra, the deformed 

 god of Riches. Na'raS'an'i, mentioned by Mr. 

 PaTerson, and also in the prayers or incantations 

 above cited, is the same with Vaishn^avi. 



P. 69. Anna-pu'rnV de'vi, or the goddess 

 who fills with food, is the beneficent form of Bha- 

 va'ni; and very similar to Lacshmi or the goddess 

 of abundance, though not the same Deity. She is 

 described, and her worship is inculcated, in some of 

 the Tantras ; but not in the Piinuias, so far as I can 

 learn, except in the Siva puran'a ; and the legends, 

 concerning her, are not numerous. She has a tem- 

 ple at Benares, situated near that of Vis'we's'wara. 



In addition to Mr. Paters on's quotations, it may 

 be observed, that Silius Italicus (Punic. 8, v. 

 28, 184) makes the nymph, who was worshipped in 

 Italy., to have been Anna, the sister of Dido : and 

 Macrobius says (Sal. 1, c. 12), sacrifices, both 

 publick and private, were offered by the Romans to 

 Anna perenna ; ut annare, perouiarcquc^ commodii 

 Viceat. 



Perhaps Anna-pu'rn'a' may bear affinity to An- 

 NONA. Certainly this term, either in its literal sense, 

 or as a personification (Spence's Polymetis, dial. 10), 

 is nearer to the Sanscrit anna, food ; than to its sup- 

 posed root annus, a year. 



P. 74. The Jala yatra, here mentioned, is not 

 universally or generally celebrated; and accordingly 

 it is not noticed in various treatises on the calenda 



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