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As the queen of Pride Rock, she is shown to be in charge of the lionesses and their hunting parties. She is depicted as being wise, courageous and strong, but gentle and humorous at the same time. In the book, Sarabi falls into a deep pit, from which Mufasa rescues her after being alerted by Zazu. Throughout Mufasa's reign, she displays herself as being a fierce encouragement to her family, viewing her son's presentation with pride and later motivating him to learn kingly duties from his father. Unlike Mufasa, who is gentle but firm in his guidance, Sarabi is softer, shown to be especially affectionate when dealing with her son, whom she is especially patient with. Not only is Sarabi gentle and soft- spoken, but she is also a doting mother who is not afraid to tease. Through her son's many kiddish complaints, she keeps a smile on her face, proving herself willing to embarrass him if she believes that she is serving his best interests.

Her easygoing approach to parenting is not of an overly lenient nature but strict enough to keep Simba on the right track, rendering her just as protective of her son as Mufasa. Even when blamed for problems that are not her fault, Sarabi keeps her temper, remaining fair by refusing to take the blame for Scar's doings. She even goes so far as to suggest something radical for the good of her pride. Though her temper typically remains cool and under control, she does let angry words fly when Scar refuses to take action in order to save his pride. In her rage, Sarabi reveals herself to be defiant and sharp- tongued, able to expertly hit Scar's weakness by comparing him to Mufasa. Sarabi proves herself to be a fierce fighter, being the second lioness to leap into battle after Scar's admittance to killing Mufasa.

She later makes an appearance when an excited Simba awakens his parents before dawn. She wryly tells Mufasa that his son is awake, while Mufasa responds that Simba is Sarabi's son before sunrise. She then watches with a smile on her face as Simba is led to the summit of Pride Rock by his father to be shown his future. She is shown to be quite intuitive. Knowing that her son was possibly up to mischief when Simba and Nala wanted to go to the .

Left destitute, she can do nothing but watch in horror as Scar allows the hyenas to overrun the Pride Lands after giving his oath to protect everyone. In reality, the hyenas serve as Scar's strength as king. Even the hyenas lose faith spending time bugging Scar who lives his life lying on his bed doing stuff and throwing tantrums when nobody obeys him or when he does not get what he wants. It has become clear that the lionesses including Sarabi now have a dislike for Scar. Scar demands to know why there is no hunting taking place.

Sarabi informs Scar that the herds have moved on due to the drought and that if the pride is to survive, they must leave as well. Sarabi is angered at Scar's refusal, because it essentially sentences them to death, and begins telling Scar that he is less than half the king Mufasa was. Before she can finish her statement, Scar strikes her in anger, knocking the old queen to the ground. When Simba appears from the shadows, she mistakes him for Mufasa at first.

However, she is overjoyed when Simba identifies himself, though she is confused as to how he survived. As Simba confronts his uncle, Nala arrives with the remaining lionesses to support Simba, while Sarabi is helped to her feet by Sarafina and another lioness. But when Scar reveals the truth of the matter, Nala is the only lioness faster than Sarabi into the fray against Scar and his minions, with Sarabi fighting furiously to avenge her murdered mate and devastated kingdom.

She watches on proudly after her son defeats his tyrannical uncle and assumes the throne of Pride Rock, roaring with him as he announces his status as the rightful king. Though she is not seen at the end, she is likely present at her new grandchild's presentation. Though when the screen is moved to the top of Pride Rock, Zazu is there instead of Sarabi. In both films, Jones and Sinclair's characters were both king and queen of an African country and the parents of their films' protagonists (Akeem for Aeoleon and Jaffe, Simba for Mufasa and Sarabi). Current Affairs Updates Via Sms Lt.

She would also have been Nala's aunt, due to the latter being Naanda's daughter. However Nala's relationship with Simba would have been considered as incest. Because of this, Naanda became Sarafina and was Sarabi's friend rather than her sister, whilst Diku and Dwala were written out.

Sun or Light Deities. Sacred Texts. Hindu Mythology, Vedic and Puranic, by W. J. SURYA. Surya and Savitri are two names by which the Sun is commonly addressed in the Vedic hymns. Sometimes one name is used exclusively, sometimes they are used interchangeably, and sometimes they are used as though they represented quite distinct objects. It is supposed that Savitri refers to the sun when invisible; whilst Surya refers to him when he is visible to the worshippers.

This at any rate gives some reason for the two names being employed, though it may not explain the case satisfactorily in every instance. Although the hymns in which Surya is addressed are not very numerous, his worship was most common in the olden time, and has continued to the present hour. It is to him that the Gayatri, the most sacred text of the Vedas, is addressed at his rising by every devout Br. Simple in its phraseology, this short verse is supposed to exert magical powers. It is as follows: —. No invocation is equal to the Gayatri, as no city is equal to Kasi (Benares).

The Gayatri is the mother of the Vedas, and of Br. By repeating it a man is saved. By the power of the Gayatri the Kshetriya. Click to enlarge.

SURYA. What is there indeed that cannot be effected by the Gayatri? For the Gayatri is Vishnu, Brahm! To thy refulgent orb. Beyond this lower gloom, and upward to the light. Would we ascend, O Sun! Ushas (the Dawn) is called his wife, though in another passage he is said to be produced by the Dawn.

Some texts state that he is the Vivifier of all things; whilst others state that he was formed and made to shine by Indra, Soma, Agni, and others. From the character ascribed to Savitri in some hymns, it seems more natural to regard him as the sun shining in his strength, and Surya as the sun when rising andsetting. Savitri is golden- eyed, * golden- handed, golden- tongued. He rides in a chariot drawn by radiant, white- footed steeds. He illuminates the earth; his golden arms stretched out to bless, infusing energy into all creatures, reach to the utmost ends of heaven. He is leader and king in heaven; the other gods follow him, and he it is who gives them immortality. He is prayed to for deliverance from sin, and to conduct the souls of the departed to the abode of the righteous.

In the Pur. He is there called the son of Kasyapa and Aditi. He is described as a dark- red man, with three eyes and four arms: in two hands are water- lilies; with one he is bestowing a blessing, with the other he is encouraging his worshippers. He sits upon a red lotus, and rays of glory issue from his body.

In addition to the daily worship that is offered him by Br. He married Sangn. Before her departure, she arranged with Chh.

For years Surya did not notice the change of wife. But one day, in a fit of anger, Chh. As Surya knew that no mother's curse could destroy her offspring, he looked into the matter and discovered that his wife had forsaken him, leaving this other woman in her place. Through the power of meditation, Surya found Sangn. After a few years, growing tired of this arrangement, they returned in proper form to their own dwelling.

But in order that his presence might be bearable to his wife, his father- in- law Visvakarma, who was the architect of the gods, ground the Sun upon a stone, and by this means reduced his brightness by one- eighth. The part thus ground from Surya was not wasted. From it were produced the wonder- working discus of Vishnu, the trident of Siva, the lance of Kartikeya (the god of war), and the weapons of Kuvera (the god of riches).

The . Surya), nor has been, nor will be, therefore he is celebrated as the supreme soul in all the Vedas. These are the twelve splendours of the sun, the supreme spirit, who through them pervades the universe, and irradiates the inmost souls of men. According to the Mah. PUSHAN. Pushan is the name of a sun- god to whom some hymns are exclusively addressed, and whose praise at other times is sung in connection with that of Indra and other gods. In these hymns his character is not very clearly defined.

He is said * to behold the entire universe; is addressed as the guide of travellers, and the protector of cattle. He is called upon to protect his servants in battle, and to defend them as of old. He is invoked in the marriage ceremonial, and asked to take the bride's hand, to lead her away, and to bless her in her conjugal relations. He is said also to conduct the spirits of the departed from this world to the next.

In one text he is called . Smite away from before us the destructive and injurious wolf which seeks after us.

Drive away from our path the waylayer, the thief and the robber. Tread with thy foot upon the burning weapons of that deceitful wretch, whoever he be. O wonder- working and wise Pushan, we desire that help of thine wherewith thou didst favour our fathers!

O god, who bringest all blessings, and art distinguished by the golden spear,make wealth easy of acquisition! Convey us past our opponents; make our paths easy to travel; gain strength for us here. Lead us over a country of rich pastures; let no new trouble (beset our) path. Bestow, satiate, grant, stimulate us; fill our belly. We do not reproach Pushan, we praise him with hymns; and we seek riches from the wonder- working god.! Come hither, glowing god, the deliverer, may we meet. It seems almost like a burlesque to see him, who in the Vedas is reverently approached as the giver of good to his worshippers, described as being obliged to feed upon gruel, because his teeth have been knocked out of his mouth.

The earliest form of the legend describing this event is found in the Taittiriya Sanhita. Rudra, the name by which Siva was then known, not being invited to a great sacrifice that Daksha, his father- in- law, was celebrating, in his anger shot an arrow which pierced the sacrificial victim. Pushan ate his share, and in doing so broke his teeth. In describing Daksha, . MITRA AND VARUNA. These deities are most frequently named together in the hymns; Varuna is often addressed alone, but Mitra very seldom. The idea of the older commentators was that Mitra represented and ruled over the day, whilst Varuna was ruler of the night. Gem For Onenote 2013 Crack.

He is said to have good eyesight, for he knows what goes on in the hearts of men. He. Click to enlarge. VARUNA. is king of gods and men; is mighty and terrible; none can resist his authority. He is sovereign ruler of the universe. His ordinances are fixed and unassailable; through their operation the moon walks in brightness, and the stars, which appear in the nightly sky, vanish in daylight. The birds flying in the air, the rivers in their sleepless flow, cannot attain a knowledge of his power and wrath.

But he knows the flight of the birds in the sky, the course of the far travelling wind, the paths of ships on the ocean, and beholds all the secret things that have been or shall be done. He witnesses men's truth and falsehood. Varuna in fact has attributes and functions ascribed to him in the Vedas, of a higher moral character than any other of the gods, and therefore men call upon him for pardon and purity. I have sinned through want of power; be gracious. Both are spoken of as righteous, and as the promoters of religion. They are said to avenge sin and falsehood. In the Vedic literature, though Varuna is not regarded chiefly as the god of the ocean, as he is in the later writings, but rather, as the above hymns show, as one of the gods of light, yet there are passages which describe him as being connected with the waters of the atmosphere and on the earth, which afford some foundation for the later conceptions of his kingdom.

Thus, for instance, we read, ! May those (waters) in the midst of which King Varuna goes . Professor Roth gives a probable explanation as to the manner in which Varuna, who was originally the god of the heavens, came to be regarded as the god of the ocean. He says: * . A certain king named Harischandra had no son. Being greatly distressed on this account, as a son was necessary to the due performance of his funeral ceremonies, the king, acting upon the advice of N!

When the boy grew up, his father told him of the vow he had made; but unfortunately the son was not willing to be sacrificed, and left his home. Varuna, not being at all pleased at the non- fulfilment of the king's vow, afflicted him with dropsy.

For six years the boy wandered in the forest; at length, happening to meet with a poor Br. The father could not give up his firstborn,the mother would not yield her youngest; the middle one was therefore taken. The prince then returned home, taking with him the Br. At first the king was delighted at the prospect of being able to keep his promise to the deity; but a difficulty now arose as to who would slay the boy. After some time, on the consideration of a large present being made to him, the boy's father consented to do this The boy was bound, the father ready to strike, when the boy asked permission to recite some texts in praise of the gods.

Of course this was granted; and as a result the deities thus lauded were so pleased with the boy's piety, that they interceded with Varuna to spare him. Varuna granted their request, suffered the boy to live, and Harischandra recovered from his sickness. In the Pur. After a great conflict between the powers of heaven and earth, when order was again restored, the . In that account Varuna is said to rule over the waters.

In the same Pur. Horses of this colour were special favourites of Indra; hence those sacrificed to him usually had this peculiarity. This animal has the head and front legs of an antelope, and the body and tail of a fish. In his right hand he carries a noose. He is occasionally worshipped in seasons of drought, and by fishermen as they cast their nets, but nowadays no images of him are made. The following legend is found in the . He was desirous of setting up the worship of the great god there, and was taking the image from the Himalayas for this purpose.