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The Markandeya Purana 


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Cornell University 


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The original of this book is in 
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http://www.archive.org/details/cu31924022991974 


BIBLIOTHECA INDICA: 


A 

COLLECTION OF ORIENTAL WORKS, 
PUBLISHED BY 

THE ASIATIC SOCIETY OF BENGAL, 


New 8818, Nos. 700, 706, 810, 872, 890, 947, 1058, 1076, 
& 1104. 


THE 
MARKANDEYA PURANA 
TRANSLATED WITH NOTES. 


BY 
F, EDEN PARGITER, B.A. 
Indian Orwil Service ; 
Judge of the High Court of Judicature, Calcutta ; 
Late Boden Sanskrit Scholar, Oxford. 


CALCUTTA : 

PRINTED AT THE BAPTIST MISSION PRESS, 
AND PUBLISHED BY 

THE ASIATIO SOCIETY, 57, PARK STREET. 


1904, 


b 
1 


PRE FACKH. 


This translation of the Markandeya Purina was under- 
taken by me for the Asiatic Society of Bengal many years 
ago, when I hoped to be able to carry it through in no long 
period ; but onerous official duties left little leisure, and for 
years removed me to a distance from the Society’s Library 
and other means of reference. The Society was reluctant 
that the translation should ४6 dropped, and -it has therefore 
been continued as well as leisure permitted. It is hoped 
that in spite of these difficulties the translation, may be of 
service to scholars, and the notes with all their short- 
comings not unwelcome. 


CALCUTTA : 


3rd December, 1904. ए. EP 


INTRODUCTION. 

This translation of the Markandeya Purana being made for the 
Asiatic Society of Bengal naturally follows the edition of this work 
prepared by the Rev. Dr. K. M. Banerjea, and published in the Biblio- 
theca Indica in 1862; yet other editions and some MSS. have been 
consulted and are referred to. The translation has been kept as close 
to the original as possible, consistently with English sense and idiom ; 
for a translation loses some of its interest and much of its trust- 
worthiness, when the reader can never know whether it reproduces the 
original accurately or only the purport of the original. The time 
during which the work has heen in hand has rendered it difficult to 
maintain one system of transliteration throughout; but, in order to 
place the whole in a consistent state, the system established by the 
Royal Asiatic Society and approved by the Asiatic Society of Bengal 
has been adopted in the Index and in this Introduction. 

The general character of this Purana has been well summed up by 
Prof. Wilson in his preface to his Translation of the Visnu Purana, 
except that his description hardly applies to the Devi-mahatmya. 
“This Purina has a character different from that of all the others. 
It has nothing of a sectarial spirit, little of a religious tone; rarely 
inserting prayers and invocations to any deity; and such as are in- 
serted are brief and moderate. It deals little in precepts, ceremonial 
or moral. Its leading feature is narrative; and it presents an 
uninterrupted succession of legends, most of which when ancient are 
embellished with new circumstances, and when new partake so far 
of the spirit of the old, that they are disinterested creations of the 
imagination, having no particular motive, being designed to re- 
commend no special doctrine or observance. Whether they are 
derived from any other source, or whether they are original inven- 
tions, it 18 not possible to ascertain. ‘They are most probably, for 
the greater part at least, original ; and the whole has been narrated 
in the compiler’s own manner; a manner superior to that of the 
Puranas in general, with exception of the Bhagavata.”’ 


iv 
Composition. 


The Purana is clearly divisible (as Dr, Banerjea noticed) into five 
distinct parts, namely :-— 

1. Cantos 1-9, in which Jaimini is referred by Markandeya to 
the wise Birds, and they directly explain to him the four questions 
that perplexed him and some connected matters. 

2. Cantos 10-44, where, though Jaimini propounds further ques- 
tions to the Birds and they nominally expound them, yet the real 
speakers are Sumati, nicknamed Jada, and his father. 

8. Cantos 45-81: here, though Jaimini and the Birds are the 
nominal speakers, yet the real speakers are Markandeya and his dis- 
ciple Kraustuki. 

4. Cantos 82-92, the Devi-mahatmya, a pure interpolation, in 
which the real speaker is a rsi named Medhas, and which is only 
repeated by Markandeya. 

5. Cantos 98-186, where Markandeya and Kraustuki carry on 
their discourse from canto 81. 

The 137th canto concludes the work; it 18 a necessary corollary 
to the first part. 

There can be no doubt that only the third and fifth of these parts 
constituted the Purana in its original shape as Markandeya’s 
Purana. ‘The name would imply that originally Markandeya was the 
chief figure, and it is only in the third part that he appears as the 
real teacher. There is, however, clearer evidence that the Purana 
began with the third part originally, for this is asserted almost 
positively in canto 45, verses 16 to 25. There Markandeya, after 
declaring that this Purana, equally with the Vedas, issued from 
Brahma’s mouth, says-—“ I will now tell it to thee...... Hear all 
this from me,..... as I formerly heard it when Daksa related it.’’ 
These words plainly mean that the true Purana began here; or, if the 
necessary words of introduction be prefixed, that it began at verse 16 
or 17, which verses have been slightly modified since in order to 
dovetail them into the preceding portion. 

The first and second parts were composed afterwards and then 
prefixed to the Purana proper. That they were later composition 
is implied by the fact that the Birds recite the Purana proper as an 


Vv 


authority, and is indeed indicated by the origin attributed to them. 
While the original Purana was proclaimed to bea revelation from 
Brahma himself, no higher authority is claimed for the first and 
second parts than Markandeya and the unknown brahman Sumati 
Jada. Further, mention 18 made in canto 20, verse 33, of Puranas 
which narrate Visnu’s manifestations. This expression is vague. 
If it means lengthy descriptions of some of the incarnations, such 
Puranas might be the Visnu, Brahma-vaivarta, Brahma and 
Bhagavata; but the last two were pronounced by Prof. Wilson to 
be late compositions, and the reference here may be to the former 
fwo only, to which he assigned about an equal date with this Purana. 
There is nothing definite to show whether the first and second 
parts had been united before they were prefixed to the Purana proper, 
or whether the second part was inserted after the first had been pre- 
fixed; yet it would seem more probable that they had been united 
before they were prefixed. There is a marked similarity between 
them. 

The prefixing of the discourses delivered by the Birds to the 
Purana proper raised the Birds to the primary and chief position and 
tended to derogate from Markandeya’s pre-eminence; but clashing 
was avoided and Markandeya’s supremacy was preserved by two expe- 
dients; first, he was introduced at the very beginning in order that he 
might expressly declare the wisdom and authority of the Birds ; and 
secondly, the original Purana was interfered with as little as possible 
by making the Birds repeat it in its entirety as Markandeya’s teaching, 
conclusive upon the subjects dealt with in it. The Birds on begin- 
ning it retire from further notice, but reappear with Jaimini in the 
final canto to conclude their discourse and give consistency to the com- 
bined instruction. This was a termination rendered necessary by the 
prefixing of the first two parts to the original Purana. 

The second part appears to have been amplified beyond its primary 
scope. It discourses about birth and death, about the hells, about 
sins and their punishments and about yoga or religious devotion. 
All these subjects are briefly dealt with, though the description of 
the different hells is ampler than in other Puranas, but the last 
subject leads to a discursive exposition. Ifdealt with like the other 
subjects, the exposition would pass from canto 16, verse 12 


v1 


immediately to canto 87, where king Alarka is driven by adversity to 
seek Dattatreya’s advice and that ysi expounds the doctrines of yoga 
to him in cantos 38 to 43, and the story naturally closes with 
canto 44. But the reference to that king and that कृडा was con- 
sidered to require some elucidation at canto 16, verse 18, hence the 
story of Dattatreya and the story of Alarka’s parents Rtadhvaja 
and Madalas& are made the introduction to the direct exposition of 
yoga, with the result that the digression is so long that, when the 
subject of yoga is reached, its connexion with Jaimini’s questions 
has been lost to sight; and even the passage from the story of Datta- 
treya to that of Alarka at the end of canto 19 is inapt and abrupt. 

Both these stories moreover appear in their turn to have been ex- 
panded beyond their natural course. The story of the brahman and 
his devoted wife in canto 16, which furnishes an unnecessary 
explanation of the birth of Dattatreya, is a story of common town 
life, an absurd anachronism compared with what it explains; and 
it seems with its reference to a temple dedicated to Anastiya during 
her life-time to be an interpolation intended for her glorification. 
The story of Rtadhvaja and Madalasa is a charming one of simple 
marvel and runs its natural course in cantos 20 to 27 as faras Mada- 
lasa’s instruction of her son Alarka in kingly duties; but the follow- 
ing cantos 28 to 35, in which she expounds the laws regarding brah- 
mans, sraddhas, custom, &c., hardly accord with the story or with 
her position and knowledge, and seem to be an interpolation. Some 
teaching on such matters being deemed desirable, here was the only 
place where the addition was possible. 

The Devi-mahatmya stands entirely by itself as a later interpola- 
tion. It is a poem complete in itself. Its subject and the character 
attributed to the goddess shew that it is the product of a later age 
which developed and took pleasure in the sanguinary features of 
popular religion. The praise of the goddess Maha-may4 in canto 81 
is in the ordinary style. Her special glorification begins in canto 82, 
and is elaborated with the most extravagant landation and the most 
miraculous imagination. Some of the hymns breathe deep religious 
feeling, express enthusiastic adoration, and evince fervent spiritual 
meditation. On the other hand, the descriptions of the battles abound 
with wild and repulsive incidents, and revel in gross and amazing 


vii 


fancies. The Devi-mahatmya is a’ compound of the most opposite 
characters. The religious out-pourings are at times pure and eleva- 
ted: the material descriptions are absurd and debased. 

The ending of the Purana deserves notice. It closes with the 
exploits of king Dama. According to the Gaudiya or Bengal MSS., 
which Dr. Banerjea followed, the Purana ends abruptly in canto 136, 
leaving Dama acquiescing tamely in the flight of his father’s murderer 
Vapusmat. The up-country version (the ending of which he placed 
10 an appendix) is found in the Bombay and Poona editions and 
carries the story on till Dama takes vengeance on Vapusmat. Dr. 
Banerjea considered the abruptness and incompleteness were strong 
evidence of the genuineness of the Bengal ending ; and no doubt that 
is a fair argument, but it overlooks the character of the two endings. 
The pusillanimity which that ending ascribes to Dama jars with the 
whole tone of his threat in canto 135 which both versions account 
genuine. On the other hand the up-country ending narrates the ful- 
filment of that threat, and the savage and even inhuman incidents 
which it mentions are hardly explicable if it is spurious, for Dama after 
killing Vapusmat used Vapusmat’s blood and flesh for the oblations 
due to his murdered father, and also (it is implied) gave certain 
degraded brahmans a cannibal feast. A forger would not wish nor 
dare to invent in his eulogy of one of the kings such repulsive inci- 
dents, desecrating the most sacred rites and tenets of his religion, 
nor if we can imagine such a forgery did occur, could it have ever 
obtained even tolerance. It is impossible, therefore, to think that the 
up-country ending is a forgery ; and if it be the true original, one 
can easily understand why such an ending should have been struck 
out, and how the reviser, unable to invent or palm off a new ending, 
had to bring the story to the abrupt and jejune conclusion of the 
Bengal version. ‘The up-country ending has, therefore, been adopted 
as the true version in this translation, and the Bengal ending has 
been noticed separately. The former discloses, like stray passages 
elsewhere, that savagery was not absent from the earliest memories of 
the Aryans in India. 

For the purpose of discussing the Purana further, it will be 
convenient to consider the first and second parts as composing one 
Section, and the third and fifth parts as composing another Section ; 


viii 
and this division will be observed in what follows. The Devi-mahat- 
mya constitutes a Section by itself. 


Place of Origin, 

With regard to the question of the place of its origin, the 
Purana in both its Sections professes to have emanated from Western 
India. 

The second Section as the oldest may be considered first. In 
canto 45, vs. 24 and 25, Markandeya says positively that Cyavana was 
the rsi who first declared it: Cyavana obtained it from Bhrgu and 
declared it to the rsis, they repeated it to Daksa and Markandeya 
learnt it from Daksa. Now Cyavana is intimately associated with the 
west of India, especially with the region about the mouths of the 
rivers Narmada and Tapti. His father Bhrgu and their descendants 
Reika, Jamadagni and Parasu Rama are connected in many a 
legend with all the country north, east and south of that region, 
‘hat was the territory of the Bhargava race (see pp. 310 and 368). 
As Cyavana settled near the mouths of those rivers, the Purana itself 
claims to have been first declared by him in that region. 

Markandeya himself wasa Bhargava. This is stated in canto 45, ए. 
18 and canto 52 vs. 14-17; and also in the Maha-bharata, Vana-p. 
cexvi. 14104-5. The Bhargavas spread from Cyavana’s region, es- 
pecially eastward along the valleys of the Narmada and Tapti, as 
those valleys were gradually wrested from the hill races by the Yada- 
vas and Haihayas, the most famous conquerors of which race were 
Arjuna Kartavirya and Jyamagha. ‘The former reigned in Mahis- 
mati on the Narmada; and the latter apparently conquered further 
eastward (see M. Bh., Vana-p, cxvi., Santi-p. xlix; Hari-V., xxxiii. 
1850-90, and xxxvul. 1930-87 ; Visnu P., cli-clxziv; and Matsya P. 
ग 1111.-15-91 and सार. 28-36). Markandeya is said to have paid visits 
to the Pandavas and to have had a tirtha at the junction of the Gan- 
ges and Gomati (M. Bh., Vana-p. Ixxxiv. 8058-9), but his special 
abode appears to have been on the river Payosni (the modern Purna 
and its continuation in the Tapti, see p. 299) (dd. lxxxviii. 8330). 
Both by lineage and by residence therefore he belonged to that wes- 
tern country, and the original Purana must have been composed 
there. Bhargavas are continually alluded to throughout the Purana. 


ix 

As regards the first Section, it is said the Birds, to whom Jaimini 
was referred, were living in the Vindhya mountains, and it was there 
that they delivered the Puraua to him. They are explained of course 
to be four brahman brothers in a state of transmigration, and it ap- 
pears to be implied in canto 8, vs. 22-24, that their father, the muni 
Sukrsa, dwelt on or near the Vindhyas. He liad a brother named 
Tumburu, There were other persons of this name, such as Tumburu 
who was a guru among the Gandharvas (see pp. 571, 647, 648, and 118 
as corrected ; and M. Bh., Sabha-p. li. 1881.) ; butit seems permissible 
to connect this brother Tumburu with the tribes of the names Tum- 
bura and Tumbula who dwelt on the slopes of the Vindhyas (p. 343). 

The Birds are said to have dwelt in the Vindhyas in a cave, where 
the water was very sacred (p. 17), and which was sprinkled with 
drops of water from the river Narmada (p. 19); and it is no doubt 
allowable to infer the situation from these indications, namely, some 
cliffs of the Vindhya hills where those hills abut on the river 
Narmada at a very sacred tirtha. Such a spot cannot be sought 
above the modern Hoshangabad, for the river above that was encom- 
passed in early times by hills, dense forest and wild tribes. Among 
the very saered places where the Vindhya hills on the north approach 
close to the river, none satisfies the conditions better that the rocky 
island and town of Mandhata, which is to be identified with Mahis- 
mati, the ancient and famous Haihaya capital. The modern town 
of Mahesar, some fifty miles lower down the river, claims to be the 
ancient Mabismati, but does not satisfy the allusions. Mahismati 
was situated on an island in the river and the palace looked out on the 
rushing stream (Raghu-V., vi, 43). This description agrees only 
with Mandhata. Mahismati was sacred to Agni in the earliest times 
(M. Bh., Sabha-p. 1125-63), Mandhata has special claims to sanc- 
tity ; it has very ancient remains; it has become sacred to Siva, 
and the famous shrine of Omkara and other temples dedicated to him 
are here (Hunter, Impl. Gaz., ‘‘ Mandhata.’’?). The hills close in on 
the river here, and on the north bank are Jain temples. In these hills 
on the north bank overlooking the river at Mandhata we may placc 
the alleged cave where the first part of the Purana professes that it 
was delivered; and this identification will be found to explain many 
further features of the Purana 


x 

With’regard to the second part it may be noticed that Sumati Jada, 
whose words the Birds repeat, belonged also to the family of Bhrgu 
(1. 63). Hence this part belonged to the same region where the 
Bhargavas predominated. With this view agrees the statement that 
the rainy season lasts four months and the dry season eight months 
(p. 147), as I understand is the rule in this region. It is further 
worthy of note that eyes of blue colour, like the blue water-lily 
(nilotpala) are given to Lakgsmi (p. 104) and to Madalasa (p. 114) ; 
and such a comparison is rare, I believe, in Sanskrit. It was (may 
it be inferred?) in Western India that people with blue eyes could 
have been seen as visitors in circumstances of such appreciation that 
their features became a model of beauty. 

There are some other matters that might have been expected to 
yield information of a local character, such as the lists of varions trees, 
plants, birds and animals (pp. 24-3), 164-6 and 244-5) and the 
peculiar exposition of the construction and nomenclature of fortresses 
( pp. 240-2). I have, however, been unable todeduce any definite 
conclusion from the latter, and the lists betray no special local charac- 
ter, but rather aim at being as comprehensive in their way as the 
geographical cantos (57 and 58). 

Both the first and second Sections, therefore, plainly emanated from 
Western India, and indicate the middle portion of the Narbada aud 
Tapti valleys as their place of origin. It remains to consider the 
Devi-mahatmya, and the following considerations point to the same 
place of origin, especially to Mandhata. 

The Devi-mahatmya must have originated in some place dedi- 
cated to the goddess in her terrible form, The poem has now become 
a text-book of the worshippers of Kali throughout Northern India 
and in Bengal, especially at the great Durga-piija festival, but it did 
not originate in Bengal. The goddess whom the poem glorifies is a 
goddess formed by the union of the vigours or energies (tejas, not 
fakti) of all the gods (p. 478), and she is called Maha-maya, 
Candika, Ambika, Bhadra-kali and Maha-kali (pp. 469, 476, &e. 
and 521). Though identified with Sri once (p. 484), yet she is 
generally identified in the hymns with Giiva’s consort as Durga, 
Gauri, Siva-diiti and Maha-kali ( pp. 484-5, 494-6, and 521). The 
goddess Kali, however, who is also called Camunda (p. 500), is made 


zt 


a separate goddess who issied from Candika’s forehead (7. 499) ; 
and Candika gave her the name Camundi, because (as itis expressed 
in % bon mot) she had killed two great demons Canda and Munda 
(p. 500). Whether this derivation has any imaginary truth or not 
must be very doubtful, because fanciful derivations are common in 
this Purina and elsewhere. The Saktis of the gods are made separate 
emanations from the gods, and are called the Mothers, mdatr-gana 
(pp. 502, 504). The poem is therefore a glorification of Durga in 
her terrible aspect, with Kali as an emanation from her. 

One would therefore look among the strongholds of Siva worship 
for the birth-place of this poem. Now itis remarkable that of the 
great linga shrines (which are reckoned to be twelve), no less than 
six are situated in or near the very region of Western India where 
the Purana originated; viz, Omkara at Mandhata, Mahakala at 
Ujjain, Tryambak at Nasik, Ghrnesvara at Ellora, Naganath east of 
Ahmadnagar, and Bhima-gankar at the sources of the river Bhima. 
Mandhata was doubly distinguished, for another famous lidga was 
Amregvara on the south bank of the river there. At none of them 
however, except at Omkara, was Siva or Durg& worshipped with 
sanguinary rites, as far as I can find. 

In the Mah&-bharata Durga has the names Mahakali, Bhadrakali, 
Canda and Candi; and she is also called Kali, no distinction being 
made (Virata-p. vi. 195; Bhigma-p. xxiii. 796-7). The name Ca- 
munda does not apparently occur there. Camuyda was worshipped 
with human sacrifices, for she is mentioned in the fifth Act of the 
Malati-madhava, where her temple is introduced and her votaries 
tried to offer a human sacrifice at the city Padmavati. Padmavati 
was a name of Ujjain; but some scholars would identify it with 
Narwar which is on the R. Sindh, though that town seems to be too 
distant to suit the description at the beginning of the ninth Act. 
Whether Padmavati was Ujjain or not, there can be no doubt from 
that description that it was situated in the region north of the 
Vindhyas between the upper portions of the rivers Chambal and 
Parbati, that is, in the region immediately north of Mandhata. 

The only local allusion in the poem is that the goddess is Maha- 
kali at Mahakala (p. 521), which is a shrine of Siva at Ujjain ; and 
it is possible the poom may have been composed to proclaim the 


xil 


mahatmya or glory of that place. But this is hardly probable, be- 
cause the allusion is very brief, and the worship there was not ap- 
parently of the kind to originate this poem. Moreover, if Padmavati 
was Ujjain, the Malati-madhava distinguishes between the temple of 
Camunda and the shrine of Mahakala, for the temple is described as 
being adjacent to a field which was used as a burning-ground for 
corpses and which must have lain outside the city ; and if Padmavati 
was some other town, the allusion here to Mahakala has no con- 
nexion with Camunda or Candika at Padmavati. It is hardly pro- 
bable that, if this poem originated at Ujjain, the goddess at the 
shrine of Mahakala would have been referred to in this manner. 
Hence this passage more probably conveys only a commendatory 
allusion; and it seems more natural and appropriate to connect the 
poem with Mandhata, where this phase of sanguinary worship was 
particularly strong. ट 

The worship of Camunda points to the same conclusion. Human 
sacrifices had long been abolished in the civilized countries of India, 
and the offering of such sacrifices 27 Padmavati could hardly have 
been a survival but must have been introduced from elsewhere. 
Such a practice would naturally be clandestine. Human sacrifices 
were offered in those times only among the rude tribes of Central 
India, among whom such sacrifices survived till the last century ; 
hence it may be inferred that such offerings to Camunda at Padma- 
vati must have been introduced from places which bordered on those 
tribes and were affected by their rites. The middle portion of the 
Narbada valley was eminently such a place. Pointing in the same 
direction is the statement in the Maha-bharata that Durga had her 
eternal abode on the Vindhyas and was fond of intoxicating liquor, 
flesh and cattle (Virata-p. vi. 195). It seems reasonable then to 
conclude that the Devi-mahatmya is earlier than the Malati- 
madhava ; and if so, the name Camunda and the form Candika occur 
apparently the first time in this poem. 

Mandhata was a famous ancient tirtha and appears to have fallen 
into neglect and been almost deserted in the 11th and 12th centuries 
A.D., but its glory was revived. About the year 1165 “a Gosdin, 
named Daryao Nath, was the only worshipper of Omkér on the island, 
which pilgrims could not visit for fear of a terrible god called टर] 


xiii 


Bhairava and his consort Kali Devi, who fed on human flesh. At 
last Darydo Nath by his austerities shut up Kali Devi in a cave, the 
mouth of which may yet be seen, appeasing her by erecting an image 
outside to receive worship; while he arranged that Kal Bhairava 
should, in future, receive human sacrifices atregular intervals. From 
that time devotees have dashed themselves over the Birkhala cliffs 
at the eastern end of the island on to the rocks by the river brink, 
where the terrible god resided; till in 1824 the British officer in charge 
of Nimar witnessed the last such offering to Kal Bhairava.”” (Hun- 
ter, Impl. Gaz., “‘“Mandhata’’). There does not appear to be any 
information, what kind of worship was offered there before the 11th 
century, yet the facts suggest strongly that such sanguinary rites were 
not a new ordinance but had prevailed there before. 

Both S‘iva and his consort in their most terrible forms were thus 
worshipped at Mandhata, which was almost exclusively devoted to their 
service; and it is easy to understand how such a sanguinary form of 
religion could take shape here. This region of the Narbada valley was 
specially connected with demon legends, such as the demon stronghold 
of Tripura and the demon Mahiga, after which the towns Tewar and 
Mabhesar are said to be named. It also bordered on the Naga coun- 
try. Mandhata, with such associations, would be the most probable 
birth-place of this poem, and the brief allusion to Mahakala would then 
be only a collateral one; yet, even if thepoem was composed at Ujjain, 
the conclusion would still remain good that the poem originated in 
this region of Western India. 


Date of the Purana. 

The question of the date of the Purana is more difficult, since all 
questions of chronology in Sanskrit writings are most uncertain. One 
definite and important date may be first noticed. Mahamahopadhyaya 
Haraprasid S/astri found a copy of the Devi-mahatmya in old 
Newari characters in the Royal Library in Nepal, and it is dated 
998 A.D. (866 his Catalogue), -It may be safely inferred therefrom, 
that this poem must have been composed before the beginning of the 
10th century at the latest. The Devi-mahaitmya cannot therefore be 
later than the 9th century and may be considerably earlier. Since it 18 
the latest part of the Purana, the other parts must have been 


xiv 

composed earlier, and the question for consideration is, how much 
earlier ? 

_ Prof. Wilson in his preface to his Translation of the Visnu Puriaoa 
pointed out that this Purana is later than the Maha-bharata but 
anterior to the Brahma, Padma, Naradiya and Bhagavata Puranas, 
and conjectured that it may be placed in the ninth or tenth century 
A.D. This, as already noticed, is too recent, moreover it has been 
discovered since that his estimates of the composition of the several 
Purauas under-reckon their age, and that the periods assigned by him 
should be moved some centuries earlier. For instance, he conjectured 
the collective writings known as the Skanda Purana to be modern and 
‘the greater part of the contents of the Kasi Khanda anterior to the 
first attack upon Benares by Mahmud of Ghizni’’ (Preface, p. lxxii)— 
which must mean that the Kasi Khanda is earlier than the 11th century 
A.D. But Mahamahopadhyaya Haraprasad S’astri found in the 
Royal Library in Nepal a copy of the “‘Skanda Puraéya” written in 
the later Gupta characters of the 6th or 7th century A.D. From that 
it is obvious that the composition of the Skanda Purana must have 
taken place four or five centuries earlier than Prof. Wilson’s estimate. 
Hence it is possible that a corresponding modification of his estimate 
regarding the Markandeya Purana should be made, and that would 
place it about the 4th century A.D. 

Further evidence is obtained from Jain writings that the Pura- 
nas are much earlier than Prof. Wilson estimated. Thus the Padma 
Purana of the Jains, which was written by Ravisena in imitation of 
the Hindu Padma Purana, contains, I understand, a couplet showing 
that it was composed in the year 678 A.D; and that Purana men- 
tions all the Puranas. All are mentioned again in the Jain Adl 
Purana of Jinasena who lived about a century later. This evidence 
would demonstrate that all the Hindu Puranas had been composed 
before the end of the sixth and probably by the end of the fifth 
century A.D.; though of course it leaves room open for subsequent 
additions and interpolations in them. 

A common method of estimating the age of a Sanskrit composition 
is to consider the religious and philosophical ideas embodied in it ; 
yet to discuss questions of chronology on the basis of such ideas seems 
to be more interesting than convincing. Such ideas have passed 


XV 


along-a course of development in India, but it is doubtful how far. 
general inferences therefrom can be safely applied to fix the date of 

a particular work. Where such ideas are founded on sacred composi- 

tions, which are the subject of reverent study, there must be flows, 

eddics and intervals of stagnation, and even rapids and back currents, 
in the stream of such ideas. Their course may be compared with 

similar speculations, not in a single EKuropean country, but in the 
whole of Europe, for India has always comprised many countries ; and 

the history of Europe during the last four hundred years shews,. 
whether it would be easy to determine the date of a writing on such 

subjects in Latin solely from its contents, for the progress of thought 

in the different countries has been neither simultaneous nor uniform. 

Similarly in India, there can be no doubt that, while religion and [1110 

sophy have had their general course of development, the course has 

been very unequal in the different countries, so that it would not be 

unreasonable to suspect that at the same time one country was ad- 

vancing, another was stationary, and a third was even degenerating 

under political adversity. . The development of religion and philoso- 

phy in India then is not so clear that one can do more than venture 

to conjecture upon such grounds, at what period or periods this Pura- 

na, which was written in Western India, was composed. And, as already 

mentioned, it has so little of a sectarian spirit or of special doctrines 

that the basis for conjecture is meagre. Subject to. this caution the 

following features may be noticed. 

Among the deities, Indra and Brahma are mentioned oftenest ; next 
stand Vignu and S‘iva; then the Sun and Agni; and lastly Dharma 
and others. Indra is mentioned most often in the first and fifth — 
parts, and Brabma in the third and fifth parts; while Vignu and Siva 
do not show any particular preponderance. If the Devi-mahatmya 
is put aside, the Sun is the deity that receives the most special ado- 
ration, and his story is related twice, first, briefly in cantos 77 and 78, 
and afterwards with fullness in cantos 102-110. To this may be 
added the cognate worship of Agni in cantos 99 and 100. Such 
marked reverence for Agni and the Sun would be natural in such a 
place as Mahigmati, which (as already mentioned) was specially sacred 
to Agni before the worship of Siva obtained supremacy there. Kama. 
riipa, the modern Gauhati in Assam, is mentioned as specially 


XVI 


appropriate for the worship of the Sun (p. 581), and why it should 
have been so characterized seems unintelligible unless it was ¢onsi- 
dered to be an udaya-giri. 

The prominent notice of the great Vedic god Indra, and of Brahma the 
earliest of the post-Vedic gods, would indicate a fairly high an- 
tiquity for the Purana, especially for the second Section, which 
boldly claims to have issued from Brahma’s mouth equally with the 
Vedas (p. 219) and thus to stand almost on an equality with them— 
an honour which none of the other Puranas ventures to arrogate for 
itself. Such an antiquity would also explain the high position as- 
signed to the Sun and Agni, who are also among the chief Vedic gods ; 
yet the special praise offered to the Sun may, as Dr. Banerjea hinted, 
be perhaps attributable in part to Persian influences. 

The first Section of the Purana is certainly later than the Maha- 
bharata, for the four questions that Jaimini propounds to the Birds 
arose expressly out of that work. These questions are, first, a reli- 
gious enigma, Why did Vasudeva (Visnu) though devoid of qualities 
assume human shape with its qualities of goodness, passion aud 
ignorance? secondly, a social perplexity, Why was Draupadi the 
common wife of the five Pandava brothers ? thirdly, a moral incon- 
gruity, Why did Baladeva expiate the sin of brahmanicide by pilgri- 
mage ? and fourthly, a violation of natural justice, Why did Drau- 
padi’s five sons all perish in their youth? The obtrusion of these 
questions implies that the Maha-bharata was firmly established as an 
unimpeachable authority, so that difficulties involved in it could not 
be disputed and must admit of reconciliation with the laws of 
~ Righteousness. 

The explanations offered by the Birds appear to be these. Vasu- 
deva (Vigsnu) existed in quadruple form; the first form was devoid of 
qualities, but each of the others was characterized by one of the 
three qualities, so that in his assuming human and other shapes with 
all the qualities no violation occurred to his nature. The second 
question is solved by the assertion, that because of Indra’s trans- 
gressions five portions of his essence became incarnate in the 
Pandavas, and his wife became incarnate as Draupadi, so that she was 
still the wife of only one person. The third question seems to turn 
on the ideas, that brahmanicide was a heinous sin expiable by death 


XVii 


and that pilgrimage was a pious undertaking ; how therefore could 
such a sin be expiated by such action? The answer seems to be that 
the sin was unintentional, being due to overpowering sensual in- 
fluences, and did not call for the full rigour of punishment, while 
the real penance consisted in confession. The fourth question is 
solved by a story of transmigration; Draupadi’s sons were five Visve 
Devas who were cursed by Vigvamitra to assume human form for a 
brief period. 

The first two questions and answers call for some notice and throw 
some light on the age of the first Section of the Purana. 

With regard to the first question, Dr. Banerjea has remarked in his 
Introduction that the description of Vasudeva belongs to the school 
Narada-paficaratra, to which S‘’ankaracarya has given an elaborate 
reply in his commentary on the Brahma Sitras; while no trace of 
this doctrine is to be found in the second Section of the Purana. As 
Sankara lived in the 8th century A.D., that school existed before 
him, The first part of this Purina was, therefore, probably prior to 
his time; yet it may possibly havebeen later, This comparison then 
yields nothing definite. 

The second answer presents some remarkable peculiarities when 
compared with the Maha-bharata. That work gives two explana- 
tions about Draupadi’s wifehood, first, why she was destined to have 
five husbands, and secondly, why the five Pandavas became her 
husbands. 

The first explanation is given twice in the Adi-parvan, ४६९.) in 
elxix. 6426-34 and in exevii. 7319-28. She had been a rsi’s daughter 
and unmarried; in order to obtain a husband she propitiated Siva 
with austerities, and he offered her a boon. She begged for a 
husband, and in her eagerness made the request five times, hence 
he promised her five husbands, and in spite of her objection adhered 
to his word and promised them to her in another life. Hence she 
was born as Drupada’s daughter. In the latter of these two passages 
and in line 7310 she is made an incarnation of Lakgmi. 

The second explanation is given in Adi-parvan exevil. 7275-7310. 
Indra went to Siva on Mount Himavat and accosted him rudely, but 
Siva awed him and pointed to a cave in the mountain wherein were 
four prior Indras. Siva said that Indra and those four prior Indras 


3 


ड ए111 


should be born in human shape in order to reduce the over-popula- 
tion of the world, and that Lakgmi should be born and be their 
common wife.‘ Accordingly Indra was born as Arjuna and the prior 
Indras as the other Pandavas, and Laksmi was born as Draupadi. 

: Now these stories in the Maha-bharata itself furnished some ex- 
planation, and why Jaimini should have felt any perplexity, if he had 
these explanations before him, is at first sight strange. This suggests 
a doubt whether they were then in the Maha-bharata, or whether they 
were inserted there afterwards to meet this very question. On the 
other hand, it may be noted that these explanations did not really 
solve’ the difficulty, for the five Indras who became the Pandavas 
were not the same deity, and thus Draupadi’s husbands were still 
separate persons. On this point, therefore, the difficulty remained, 
and the answer given by the Birds removes it (though at variance 
with the Maha-bharata) by declaring that the Pandavas were all 
incarnations of portions of the same deity, Indra, and were thus really 
only one person. The Maha-bharata, however, presented a further 
difficulty, for why should Laksmi have become incarnate to be the 
wife of incarnations of Indra? The Birds alter this by declaring 
(again at variance with the Maha-bharata) that it was Indra’s own 
wife who became incarnate as Draupadi. Both these contradictions 
are left unnoticed ; yet it is said very truly that there was very great 
perplexity about this matter (p. 19). 

This incongruity of Laksmi’s becoming incarnate to be wife to 
incarnations of other deities suggests a further speculation. In the 
Maha-bharata as it now stands, Krsna is an incarnation of Visnu, 
and it was proper that Laksmi should become incarnate to be his 
queen. Nevertheless that work states that she became the wife of 
five persons all distinct from Visnu. May it be surmised that these 
explanations in the Maha-bharata were fashioned before Krsna had 
been deified, and before it was perceived that they could have any 
bearing on his story ? If so, it is quite intelligible that it was deemed 
necessary, after Kysna was deified, to remove the incongruity by as- 
serting that Draupadi was an incarnation, not of Lakgmi, but of 
Indrani. This view, that the revised explanations here given regard- 
ing Draupadi and the Pandavas were necessitated by the deification 
of Kysna, seems not improbable. If so, the revision and the name 


- 


e 
X1xX 


Vasudeva, by which Visnu is specially addressed in the first. part, 
would indicate that the first part was composed, when the Krsna 
legend had become so well established that it was needful to bring 
other stories into harmony with it. 

The Purana contains little reference to the political condition of 
India; yet it may be pointed out that all the stories narrated in the 
first Section relate to Madhya-dega, the Himalayas and Western 
India, while no mention occurs of Southern, Eastern or North- 
Western India. In the second Section, few illustrative stories occur 
apart from the main discourse on the Manus and the royal genealo- 
gies. Only one dynasty is treated of, that in which the chief 
princes were Vatsapri, Khanitra, Karandhama, Avikgit and Marutta. 
These were famous kings, especially Marutta who was a universal 
monarch. I have not been able to find anything which indicates 
where their kingdom was, yet it must have been somewhere in 
the Middle-land or North-West, because of Marutta’s relations 
with Vrhaspati and Samvartta (M. Bh., Asvam -p. iii-vi); the 
Middle-land here comprising the country as far east as Mithila 
and Magadha. In the second Section the only allusions to other parts 
of India are one to the river Vitasta in the Panjab (p. 488), one 
to an unknown town in South India (p. 412), and several to Kama- 
riipa, the modern Gauh&ti in Assam; but the author’s knowledge of 
Eastern India was so hazy that he treats Kamariipa as being easy of 
access from the Middle-land (p. 581). Is it reasonable to draw any 
inference from the mental horizon here disclosed? It agrees with 
the state of India in the third century A.D. 

The geographical cantos 57 and 58 are no doubt special compi- 
lations and may to a certain degree stand apart. They appear to 
aim at being comprehensive, and to enumerate all the countries, races 
aud tribes till then known, whether ancient or medieval. This com- 
prehensive character rather prevents the drawing of any large definite 
conclusions from them, yet two points may be noticed. 

The Hunas are placed among the peoples in the north in canto 58, 
though the context is not very precise. The Huns in their migra- 
tions from the confines of .China appear to have arrived to the north 
of India about the beginning of the third century A.D., and one 
branch, the White Huns, established a kingdom afterwards in the 


xx 

Oxus valley. India had no actual experience of them until their first 
invasion, which was made through the north-western passes in the 
middle of the fifth century (Mr. V. Smith’s Karly History of Indwa, 
pp. 272, 273). The allusion to the Huns therefore, with the position 
assigned to them in the north, in canto 58, is plainly earlier than 
their invasion, and is what a writer in the third century or the early 
part of the fourth century would have made, 

In these two cantos Pragjyotisa is placed in the east, and no men- 
tion is made of Kaémaripa. Pragjyotiga was the ancient kingdom 
that comprised nearly all the north and east of Bengal (p. 328); 
later on it dwindled and seems to have lingered and perished in the 
east of Bengal; and after that Kdmariipa came into prominence in 
its stead. In the Mahd-bharata and Ramayana Pragjyotisa alone is 
named; Kamariipa is never, I believe, mentioned there, and 16 occurs 
in later writings only. In the Second Section however Kamariipa is 
mentioned, and no allusion is made to Pragjyotisa. This difference 
tells in favour of the antiquity of these cantos. 

With regard tothe Devi-mahatmya, if the comparison made above 
between 1t and the Malati-madhava is reasonable, it would follow that, 
since Bhavabhati who wrote that play lived about the end of the 
seventh century A.D., this poem must be anterior. It would repre- 
sent the incorporation of barbarous practices borrowed from the rude 
tribes of Central India into brahmanic doctrines, and might be 
assigned to the sixth or perhaps the fifth century. 

From all these considerations it seems fair to draw the following 
conclusions. The Devi-mahatmya, the latest part, was certainly 
complete in the 9th century and very probably in the 5th or 6th century 
A.D, The third and fifth parts, which constituted the original Purana, 
were very probably in existence in the third century, and perhaps 
even earlier; and the first and second parts were composed between 
those two periods. 

Other matters of interest. 

Certain other matters may be mentioned, which are of great 
interest in the Purana. 

In the first part Jaimini, though a disciple of Vyasa and a famous 181 
(Maha-bh., Santi-p. cccli. 18647), is yet made, when perplexed by 
four difficult questions in Vyasa’s own work, the Maha-bharata, to 


xxl 


seek instruction, not from Vydsa but from Markandeya; and this 
raises a presumption that there was an intention to make Markandeya 
equal with, if not superior to, Vyasa. Further, Markandeya does 
not himself explain the questions but, declining with a transparent 
excuse, refers Jaimini to the Birds. The Birds, though said no doubt 
to be brahmans undergoing a transmigration, were inferior in educa- 
tion and fame to Jaimini, yet they were deemed fully capable of 
authoritatively answering the questions that puzzled him. It seems 
hard to avoid suspecting again in this construction of the story, that 
there was an intention to exalt the instruction given by the munis of 
the Vindhyas to equality with, if not superiority over, that given in 
Madhya-dega. It may be mentioned that according to certain le- 
gends Vaigampayana’s pupils were transformed into partridges (2109) 
in order to pick up the Black Yajus verses disgorged by one of their 
companions; but it does not seem reasonable to ascribe the introduc- 
tion of these Birds as dramatis persons in this Purana to any imitation 
of those legends, because the natnre of the stories is wholly different. 
The use of the Birds seems rather to be the application of a class of 
ideas common in the animal-tales of folk-lore to religious teaching, 
and to be similar to the machinery employed by Bana in his story of 
Kadambari. 

In the second part it is worthy of note that indulgence in spiritu- 
ous liquor and in sensual enjoyments is viewed with little or no 
disapprobation in the story of Dattatreya; and meat and strong 
drink are mentioned as most acceptable offerings in the worship of 
Dattatreya (p. 106), as an incarnation of Visnu (p. 99). Meat of 
various kinds, including even hog’s flesh, is declared to be most 
eratifying to the pitrs. Such food was not unknown in ancient 
times, for it is said that during a severe famine king Triganku 
supported Vigvamitra’s wife with the flesh of deer, wild pigs and 
buffaloes (Hari-V., 724-731). 

A most extraordinary passage may be noticed in conelnsion. It is 
related of king Dama that, after taking vengeance on prince Vapus- 
mat, “with Vapusmat’s flesh he offered the cakcs to his [murdered] 
father, he feasted the brahmans who were sprung from families of 
Rakgasas”” (p. 688 with 679). Brahmans at times lost their caste 
and became degraded, but here the position is reversed and certain 


६311 


descendants of Raksasas were reckoned as brahmans. Such canni- 
balism is, I believe, unparalleled in Sanskrit, and it is almost incredible 
that there should have been brahmans of any kind whatever who 
would have participated in it. Hating human flesh was not unknown 
in ancient times (p. 427), yet a story is told in the Maha-bharata 
where Rakgasas and even flesh-eating Dasyus disdained the flesh of a 
true though degraded brahman (S4anti-p. elxxii. 6420-29). This 
story of king Dama would seem to imply that it is of real antiquity, 
and that the account of the dynasty in which he occurred, and which 
is the only dynasty described, must be a purana in the full meaning 
of the term. 


CONTENTS. 


CANTO. Introduction. PAGE, 


1 


© 


a 


न्न्य 


10 


Jaimini applied to Markandeya for instruction on four 
questions. Markandeya referred him to four learned Birds, 
sons of Drona and the Apsaras Vapu who was cursed by the 
181 Durvasas to be a bird; and narrated the story of their 
birth, and of their education by Samika; aud explained 
that they were four brahmans, who were so born, because 
cursed by their father Sukrsa for not offering their bodies 
as food to a famished bird. 


The Birds’ discourse on Jaimini’s four questions. 
Jaimini visited the Birds at the Vindhya Mts. and they 
answered his four questions thus :—Visnu assumed bodily 
forms in order to accomplish good; Draupadi became the 
joint wife of the five Pandavas because they were all 
emanations of Indra; Baladeva committed brahmanicide 
during intoxication and expiated it by pilgrimage ; and five 
Vigve Devas, who, on seeing Visvamitra’s brutality to king 
Harigcandra, censured Vigvamitra, incurred his curse thereby 
and were born as the five sons of Draupadi to die young and 
unmarried, 

This story led the Birds at Jaimini’s request to narrate 
the whole story of king Harigcandra’s sufferings and 
ultimate beatitude; and the terrible fight which resulted 
therefrom between Vasistha and Visvamitra as gigantic 
birds. ; 

The Birds discourse on Jaimini’s further questions. 


Discourse on life, death and action. 


Jaimini propounded further questions regarding concep- 
tion, foetal life, birth, growth, death and the consequences 
of action; aud the Birds answered them by reproducing 


ae; 


Spay 
1 


1 


11 


CanrTo. 


11 
12 
13 


14 
15 


16 


17 


18 


19 


20 


21 


Xxiv 


the instruction that a brahman Sumati, nick-named Jada, 
once gave to his father (cantos x—xliv). 

Thus the Birds gave in Jada’s words a description of 
death, after-existences and certain hells; of human concep- 
tion and birth, and the evils of all existence; of certain other 
hells and the various terrible torments inflicted there; and 
they narrated the story of king Vipascit’s descent into hell, 
with a discourse regarding actions and the specific punish- 
ments for a long list of various sins, and of his deliverance 
from hell together with other persons confined there. 


Stories illustrating religious devotion (yoga). 


The Birds, continuing Jada’s discourse, broached the sub- 
ject of yoga or religious devotion, but prefaced it with a long 
narrative (cantos xvi to xliv). A brahman Mandavya was 
saved from a curse by his devoted wife, who stopped the rising 
of the sun and gained a boon from Atri’s wife Anastiya; the 
gods in consequence blessed Anasiya, and Brahma, Visnu and 
Siva were born as her three sons Soma, Dattatreya and Durva- 
sas; Dattatreya indulged in sensual pleasures; Arjuna Kar- 
tavirya, however, being advised by his minister Garga to 
propitiate Dattatreya, because Dattatreya (being an incar- 
nation of Visnu) had once saved the gods from the demons, 
did so and by Dattatreya’s blessing reigned gloriously. 
This led on to the story of Alarka, which is used to convey 


political, religious and social mstruction (cantos xx to xliv), 


Alarka’s birth and education. 

King Satrujit’s son Rtadhvaja lived in intimate friend- 
ship with two Naga princes; they told their father Agva- 
tara—how Rtadhvaja had succoured the brahman Galava 
with the help of a wondrous horse named Kuvalaya, and 
descending to Patala, had killed the demon Patala-ketu there, 
and had rescued and married the Gandharva princess Mad§- 


PAGE. 


69 
71 
74 


76 
83 


91 


99 


101 


106 


109 


118 


22 1288, and was famed as Kuvalayaséva; and also how a 121 


demon had caused Madalas& to die on a false report of 


Canto. 


23 Kuvalayasva’s death. King Aégvatara, by propitiating Sa- 
rasvati then, gained perfect skill in poetry and music 
(which are described), and by propitiating Siva received 

24 Madalasa restored to life; he invited Kuvalayasva to 

25 Patala and gave Madalasa back to him. Kuvalayasva had 

26 a son by her, and she prattled to the infant; they had 
three other sons and she named the youngest Alarka. 


Political, religious and social instruction. 


27 ‘Then followed an exposition of political, religious and social 
doctrine in the guise of instruction given by Madalasa to 
Alarka. She instructed him in the duties and conduct 

28 of a king; in the duties of the four castes and of a brah- 

29 man’s life; in the general duties of a grhastha and various 

30 religious matters; in the duties of a grhastha in detail ; 

81 in the sraddha ceremonies; in the performance of the Par- 

32 vana Sraddha and the persons to be excluded; in the par- 
ticular foods, periods, sites and ordinances to be observed in 

33 the sraddha; in the Voluntary &8 ११०४३ and their benefits 

34 and proper occasions; in the rules of Virtuous Custom, 

35 generally and with much detail; about diet, purification, 
conduct, holy days and various religious ceremonies. 


Exposition of religious devotion (yoga). 
36 Rtadhvajathen resigned his kingdom to Alarka and de- 
37 parted to the forest. Alarka lived in pleasure, but, being 
reduced to great straits by his brother and the king of 
88 Kasi, sought relief from Dattatreya. Dattatreya spoke 
about thesoul and, on Alarka’s asking about religious devotion 
39 (yoga), expounded the method, conditions and signs of its 
40 proper performance ; the attendant ailments and the stages 
41 which lead to final emancipation from existence; the way 
in which a yogi should live, beg, eat and reach his end; 
42 the composition, meaning and efficacy of the word “Om”; 


‘Page. 


126 


136 
140 
142 


145 


148 
151 
155 
157 
164 


168 


170 
180 


186 
187 


191 
198 
198 
202 


205 


43 ill omens and their signification ; and the seasons for, and 207 


the imiportance of, yoga. Alarka then relinquished the 


Canro. 

44, kingdom, but his brother, glad at {Alarka’s conversion, de- 

clined it and departed, Alarka gave it to his son and. de- 
parted to the forest. This ends Jada’s exposition. 


The Birds’ discourse on Jaimini’s further questions. 
Discourse on Creation. 


45 Jaimini put further questions, and the Birds answered 
them by repeating what Markandeya had taught Kraustuki. 
This discourse runs on to the end of the Purana. 

Markandeya, after extolling this Purana, described the 
course of creation from Brahma through Pradhana, &c., and 

46 the mundane egg; he discoursed about Brahma, and ex- 

47 plained divine and human time and the four ages. He de- 

48 scribed. the creation of the earth and all it contains; the 
gods, demons, pitrs, mankind, &c., and the positions assign- 

49 ed them; the origin of the primeval human race and its 

60 social and moral evolution ; the birth of the nine Sages, 
Rudra, Manu Svayambhuva and his descendants, Daksa and 
his offspring; A-dharma and his progeny, especially the 

51 goblin Duhsaha and his powers, whose brood of goblins and 

52 hags are named with their particular functions ; the crea- 
tion of the [०१7३8 ; and the wives and offspring of the 
rsis and pitrs. 

Account of the Manus. 

63 Markandeya next discoursed of the Manus and man- 
vantaras. He told of the first Manu, Svayambhuva, and 
his descendants who peopled the seven Continents, Jambu- 
dvipa was occupied by Agnidhra, and his descendant Bharata 
gave his name to India. This introduced the subject of 
geography. 

Geography. 

54 ##Markandeya described the earth and its continents, espe- 
cially Jambu-dvipa; and also Mount Meru, first briefly, and 

55 then with full’ mention of neighbouring forests, lakes and 

66 mountains ; 274. the course of the Ganges in the sky and on 


Pep. 


213 


217 


271 


275 


278 
280 


xxvii 

Canro. 

57 the earth. He mentioned the nine divisions of Bharata, 
and then dealt with India in detail; naming its seven 
mountain ranges and its scattered hills; and its rivers, dis- 
tinguishing them according to their sources, in the Hima- 
laya, the Paripatra, the Vindhya, the Rksa, the Sabya, 
the Malaya, the Mahendra and the Suktimat ranges, 
He named the various peoples inhabiting India and its 
confines, according as they dwelt in the Middle Land 
(Madhya-dega), in the north-west, outside northwards, 
in the north, in the east, in the south, in the west, 
around the Vindhya mountains and beneath the Himalayas. 


58 Next representing India as resting upon Vignu in the form: 


of a tortoise, Markandeya named the various peoples (with 
the corresponding lunar constellations) as they were dis- 
tributed over the middle of the tortoise’s body, over its 
face, its right fore-foot, its right flank, its right hind-foot, 
its tail, its left hind-foot, its left flank and its left fore-foot ; 
and he added some astrological, religious and_ political 

59 comments. He then described the countries Bhadrasva, 

60 Ketumala, the Northern Kurus, Kimpurugsa, Hari-varga, 
llavrta, Ramyaka, and Hiranmaya. 


Account of the Manus (resumed). 


61 Markandeya related the birth of the second Manu. A 
brahman visited Himavat and met an Apsaras Vartithini ; 
62 a Gandharva Kali by personating him gained her affection ; 
63 and she bore a son Svarocis. ' Svarocis delivered a maiden 
64 Manorama from a curse and married her, and also rescued 
65 her two girl-companions and married them ; after living 
66 long in heedless pleasure with them, he had three sons 
whom he established in separate kingdoms by the know- 
ledge called Padmini; and he had by a forest goddess 
67 another son Dyutimat who became the second Manu, 
68 Svarocisa ; and his period is noticed. The allusion to the 
knowledge Padmini introduced a discourse on its supporters, 


the Nidhis. 


283 
284 
290 


293 
308 
307 


311 
324 
340 
348 


349 
358 
370 
384 


387 
390 


391 


399 
401 
406 
408 
411 


415 
415 


Cano. 


69 


Continuing, Markandeya related how king Uttama 
banished his queen for bad temper, and helped a brahman 
to find his ill-tempered wife who had been carried off; he 


70 was rebuked by a rsi for his own conduct ; he recovered the 


71 


brahinan’s wife, whose bad temper a Raksasa consumed. 
A Naga king had taken the queen to Patala, and she was 


PAGE. 


419 


425 


429 


72 hidden; the brahman changed her nature and the Raksasa 432 


restored her to king Uttama; she bore a son, who became 


73 the third Manu, Auttama, and his period is noticed. 


74 


75 


76 


77 


78 


79 
80 


81 


Markandeya related how king Svarastra when driven 
from his kingdom, met his deceased queen, and had a son 
who became the fourth Manu, Tamasa ; his period is noticed. 
The rsi Rtavac made the constellation Revati fall; a maiden 
was born therefrom; she married king Durgama and bore 
a son, who became the द्वि Manu, Raivata; his period is 
noticed. Caksusa, being changed when an infant by a hag, 
became king Vikranta’s son, but turned an ascetic and be- 
came the stzth Manu, Caksusa; his period is noticed. 

Continuing the manvantaras, Markandeya said the Sun 
married Tvasty’s daughter Sanjna and had two sons Vaivas- 
vata and Yama; Saja quitted him, leaving her Shadow 
behind, because his splendour was excessive; Tvastr pared 
his splendour down while the gods hymned the Sun; the Sun 
regained Saiijiia ; he had by the Shadow a son who will be the 
eighth Manu, Savarni. Vaivasvatais the seventh and present 
Manu ; his period is noticed. The future period of Savarni 
with its rsis, gods, &c., is prophesied. 


The Devi-mahatmya. 

The mention of Savarni introduced the Devi-mahatmya. 
Markandeya related that king Suratha, being ousted from 
his kingdom, met a vaisya driven from his family, and both 
consulted a rsi about their longings for home; the ysi 98. 
cribed their feelings to the goddess Maha-maya (Great 
Illusion ), and related how, when she was lauded by Brahma, 
Visnu slew the demons Madhu and Kaitabha. 


436 
438 


443 


449 


455 


458 


461 
463 


465 


Canto. Pace. 7 

82 The rsi then recited her exploits. Here begins the Devi- 473\——_ 
mahatmya properly. The demons under Mahiga vanquish- 
ed the gods, and the goddess was formed as Candika (Am- 

88 bika) out of their special energies combined; she began a 478 
great battle and destroyed the demons, all the demon chiefs 

84 and finally Mahisa himself. The gods praised her in a 482 
hymn, and she promised to befriend them always. Again 
the gods were vanquished by the demons Sumbha and 
Nigumbha, and invoked her; she appeared, and Sumbha 

86 wanted to marry her but she declined; he sent an army 497 
and she destroyed it ; he sent another with Canda and Munda; 

87 the goddess Kali destroyed them and Candika gave her the 499 

88 combined name Camund3; Sumbha sent all his armies; 501 

89 Candika killed the chief Raktavija, then Nigumbha in spite 506 

90 of S’umbha’s aid, and many demons, and finally Sumbha 509 

91 himself; whereat the universe was filled with joy. The 511 
gods praised her in a hymn and she promised to deliver them 

92 always. She descanted on the merits of this poem. The 519 
gods regained their supremacy; and she is extolled. Here 
ends the Devi-mahatmya properly. 

93 After hearing this poem king Suratha worshipped Candi- 522 
ka, and she promised he should be the eighth Manu, Savarni. 


Account of the Manus (resumed). 


94. Markandeya, continuing, mentioned the other future 524 
Manus, the ninth, tenth, eleventh and twelth named Savarna, 

95 and the thirteenth named Raucya; and their periods. He 526 
narrated the story of Raucya. A prajapati Ruci was urged 

96 by the Pitrs to marry; he propitiated Brahma and praised 529 

97 the Pitrs 10 a hymn; they appeared and promised him a 584 

98 wife and extolled his hymn; he married an Apsaras and had 538 

99 a son who will be the thirteenth Manu Raucya. Santi, the 539 
disciple of an irascible ए Bhiiti, finding the sacred fire ex- 

100 tinguished, offered a hymn to Agni. Agni restored the fire 546 
and promised to Bhiti a son who should be the fourteenth 


PAGE. 


CANTO. 
Manu, Bhautya. Bhautya’s period is noticed. This account 


of the manvantaras is extolled. 


Commencement of the Genealogies. 

101 At Kraustuki’s request Markandeya hegan the genealo- 
gies. Brahma, created Daksa, from whom came Martanda, 
the Sun. Then mentioning that Brahma was born from 
the mundane egg, and produced the lokas (worlds), and 
next the four Vedas with their merits—Markandeya di- 
verged into a laudation of the Sun. 


The majesty of the Sun. 


102 ‘The gods and the Vedas are declared to be manifesta- 
103 tions of the Sun. The Sun’s glory was at first too great, 
and Brahma with a hymn induced him to contract it 
104 and then finished the creation. Marici’s son KaSsyapa 
begot the gods, demons, mankind, &. The demons over- 
came the gods and Aditi sought help of the Sun in a 
105 hymn. He became her son as Martanda and destroy- 
106 ed the demons, The story of the Sun and his wife Sai- 
ja (as told in cantos Ixxvn and lxxviii) is re-told here 
with more detail regarding the Shadow-Saijna, the curse on 
107 Yama, the paring down of the Sun’s splendour, the hymns 
108 offered to the Sun, and the Sun’s offspring and the sta- 
tions alloted them. 
109 Further Markandeya related that king Rajya-vardhana 
when old resolved to resign the kingdom, but his people in 
110 grief propitiated the Sun, and the Sun granted him great 
length of life; the king similarly obtained the same boon 
for them. This story is extolled. 


The Genealogies resumed. 


111 Markandeya mentioned Manu Vaivasvata’s seven sons 
112 and [lé-Sudyumna, Puriravas, &. Manu’s son 58801118 
killed a brahman’s cow and being cursed became a Sidra. 
113 Kartisa’s descendants were mentioned. 
Dista’s son Nabhaga married a vaigya maiden wilfull y 


550 


553 
556 


5958 


563 
566 


572 


574 


577 


583 


587 
590 


593 


XXx1 

Canto. PAGE. 

114 and became a vaidya; their son Bhanandana conquered the 597 
earth, but Nabhaga declined to reign. Then Nabhaga’s 
wife explained that she was not really a vaigya, but that her 
father was a king who became a vaiéya under a rgi’s curse 

116 with a promise of recovery, and that she was a princess and 601 
had become a vaisya under Agastya’s curse. 

116 Bhanandana became king. His son Vatsapri reseued a 604 
princess Sunanda from Patala after killing a demon king 

117 who hada magic club, and married her. His son was 610 
Pratméu, and Pramsgu’s son Prajati. Prajati’s son Khani- 
tra was beneficent ; his brothers’ ministers practised magic 

118 to dethrone him but destroyed themselves; Khanitra re- 615 

119 signed the kingdom in grief and went to the forest. His 617 
son Ksupa performed sacrifices for the harvests. His son 

120 was Vira and grandson Vivimsa. Vivimésa’s son Khanine- 619 
tra while hunting met two deer eager to be sacrificed, and 

121 by Indra’s favour obtained a son 82125१2. Balasva was called 623 
Karandhama because of a fanciful victory. 

122 His son Aviksit married many princesses and carried off 256 
123 princess Vaisalini at her svayamvara: the suitor kings 628 
conquered and captured him, but she refused them all: 

124 Karandhama rescued Aviksit, but Aviksit refused to marry 681 
the princess after his discomfiture ; she turned to austerities 
125 and obtained an assurance from the gods: Aviksit’s mother 637 
by a ruse obtained a promise from him to beget a son: 

126 while hunting he rescued the princess from a demon and 641 
127 pleased the gods: she proved to bea Gandharva maiden and 645 
Aviksit married her in the Gandharva world ; she bore a son 
128 Marutta there. Aviksit returned but refused the kingdom 649 
129 because of his discomfiture. Marutta became king, and was 653 
a universal monarch, a great sacrificer, and Jiberal benefactor 
130 to briahmans. The Nagas gave great trouble, and he at- 658 
tacked them, but Aviksit interposed in favour of the Nagas; 

131 a battle was averted by the rsis, and the Nagas made repara- 660 

tion. Marutta’s wives are named. 
132 His son Narisyanta enriched the brahmans permanently 665 


Xxxil 
CanTo. Page. 
138 ata great sacrifice. His son Dama was chosen by the 668 
Dagarna princess, and defeated the suitor kings, who, in vio- 
134 lation of marriage laws, opposed him. Dama became king. 674 
Narisyanta was murdered in the forest by Vapusmat one of 
135 those kings. Dama bewailed, and vowed vengeance against 678 
136 the murderer ; he slew Vapusmat and celebrated his father’s 680 
obsequies with Vapusmat’s flesh and blood. 


Conclusion. 
18प The Birds closed their long repetition of Markandeya’s 684 
instruction to Kraustuki, with an encomium on the Puranas 
and this Purana in.particular. Jaimini thanked them. 


ADDITIONS AND CORRECTIONS. 


2,1. 28, after sacred add customs. 
20, 1. 19, for Sama read Siman. 
1. 26, for nara read nara. 

25,1. 6, dele -phul. 

26, 1. 21, for Asoka read Aégoka. 

27, 1. 25, for Peninsular read Peninsula. 

29, 1. 18, add ०1688 it is the same as the bird ‘ putra-priya”’ 
which was so named because its note resembled 
‘putra putra.”” Ramay., Ayodh.-k. (Hd. Gorr.) 
ev. 11, (Ed. Bom.) xevi, 12. 

२. 29, 1. 24, for btween read between. 

2, 29, 1. 33, add See Raghu-V., vi. 36. 

P. 31,1. 8, for famalies read families. 

Cantos VII, VIII & IX for Harig-éandra read Harigcandra. 

P. 42,1. 15, for back read bark. 

2. 44, 1.11, for compassionate read passionate. 

P. 55. 1.13, for Brahman read Brahman. 

1.17, for Brahman read the Prajapati. 

P. 65,1. 29, for the read thee. 

P. 89, 1. 33, for not therefore long read therefore ; dele not. 

Pp 

P 


wid 


Uw 


. 93,1. 15, for etcetera read et cetera 
99,1. 6, for Dattatreya read Dattatreya 

P. 100, 1. 12, for yogi read yogi 

ए. 102, 1. 35, for Bala-khilyas read Valakhilyas. 

PP. 100-107, passim for Lakshmi read Lakshmi. 

P. 108, heading, for XX read XIX. 

P. 109, 1. 1-3 read instead And the doctrine of religious devotion 
was indeed declared by Dattatreya to that high- 
souled royal rishi Alarka who was faithful to 
his father. 

ए. 113, 1. 2, for excedingly read exceedingly. 


hy 


P. 


P 


© 0.05 ठ "9.8 


XXXIV 


, 118, 1. 5, for him, the large-thighed* hero, the chief of his 


race, read Tumburu*, the spiritual preceptor of 
her family. 
1, 7, for accepted her read arrived. र 
note*, cancel the note and substitute See canto cxxvil, 
verses 13 and 26. 


, 122, 1. 15, dele funeral. 
, 124, last line, for son and daughter read son’s wife. 


125, 1. 38, after anxiety add”’ 

133, 1. 80, after inspirer add ” 

136, 1. 12, for atru-jit’s read Satru-jit’s. 
143, 1. 14, for religion read righteousness. 


. 159, 1. 34, for begun read begin. 
. 173, bottom, for Kamatas read Kamatas. 
. 174, 1. 14, for carry read use. 


1, 15, for are carrying read have used. 


.177,1. 20, read instead the wise man should bathe, keeping his 


clothes on; and so also after resorting to-a 
place where bodies are burnt. 


. 179, 1. 34, for guru read gurus. 
181; 1. 2, for holidoys read holidays. 
. 182; 1, 38, for screened by many read concealed within many 


things. 


P. 197, 1. 34, for practice read practise. 

P. 201, 1 7, for Gandarvas read Gandharvas. 
| 
ए 
Pp 


236, 1. 3, for aptor read aptor. 


. 239, 1. 8, for is read are. 
. 241, 1. 21; add The Bombay edition reads instead “the khar- 


vataka and the dram{.” 
242,1. 1, 20 varma-vat add note The Bombay edition reads 
“ kharvata ” instead. 
1,21, add The Bombay edition reads “jana” instead of 
“Jala.” 
[l. 88, add The Bombay edition reads ^ drami’’ instead. 
245, 1. 27, for mentioueed read mentioned. 


P. 269, 1, 21, for Dhimravati read Dhimravati. 


XXXV 
P. 288, 1. 23, dele the words from In a list to Naga-rat. 
P. 293, 1. ॐ, for Vritra-ghni read Vritra-ghni. 
P. 300, 1. 40 for Silavati read Silavati. 
P. 382, 1. 4, add May this name be identified with the town 
Kodungalir (the modern Cranganore) north of 
Cochin? It is a place of sanctity, and was 


formerly an important town and harbour. 
P. 366, 1. 6, add See p. 445. 


P. 368, 1. 13, for Badava read Badava. 

P, 408, 1. 12, for mightly read mighty. 
P, 445, 1. 85, add and p. 365. 

P. 469, 1. 9, for universel read universal. 
P. 486, 1. 25, for my read may. 

P. 581, 1. 27, for ungnents read unguents. 
P. 686, last line, for om read from. 


THE 


MARKANDEYA PURANA. 


ADDENDA AND‘ CORRIGENDA. 


Page 2, line 24, insert customs before and. 
In cantos VII, VIII and 1X for Haris-c/andra read Hari-éc'andra. 


May He protect you, who is skilled to save 

In every kind of sin impure ; whose form 

Within the bosom of the sea of milk 

Upon the hooded snake reclines ; and at 

Whose touch the sea grows mountainous, its spray 
Up-tossing from its waters by his breath 
Disturbed, and into seeming dancing breaks ! 


Canto I. 


The Curse on Vapu. 


Jaimini applies to Mérkandeya for instruction regarding certain 
difficulties wm the Mahabharata—Markandeya refers him to four 
learned Birds, the sons of Drona, and narrates their history—Their 


1 


THE 


MARKANDEYA PURANA. 


OM! REVERENCE TO THE ADORABLE VISHNU! 


May Vishnw’s lotus-feet, which power have 

To dissipate the woes wrought by the fear 

Of existence, and which are lauded high 

By ascetics, assiduous, whose minds 

From all things else are rapt—may those same feet, 
Whose steps the earth, the sky, and heaven o’erpassed, 
To sight appearing, purify your souls | 


May He protect you, who is skilled to save 

In every kind of sin impure ; whose form 

Within the bosom of the sea of milk 

Upon the hooded snake reclines ; and at 

Whose touch the sea grows mountainous, its spray 
Up-tossing from its waters by his breath 
Disturbed, and into seeming dancing breaks 1 


Canto I. 
The Curse on Vapu 
Jaimini applies to Markandeya for instruction regarding certain 


difficulties in the M ahdbharata—Markandeya refers him to four 
learned Birds, the sons of Drona, and narrates their history—Thei 


1 


a. CANTO I. 


mother Vapu, an Apsaras, was condemned by the Muni Durvdsas to 

become a bird for tempting him. 

Having adored Nérdyana, and Nara the best of men, the goddess 

Sarasvati, and then Vy4sa, let him utter the verse of Victory! 

1 The illustrious Jaimini, the disciple of Vyasa, interrogated. 
the great Muni Markandeya, who was engaged in the per- 
formance of austerities and the study of the Veda. 

2 “ Sir! the high-souled Vy4sa related the story of the Mah4- 
bharata, which is replete with splendid spotless collections 

3 of various Sastras, which is characterized by accuracy regard- 
ing the different classes, is embellished with beautiful words, 
and contains complete knowledge of primd facie assertions, and. 

4 established conclusions. As Vishnu is chief among the gods, 
as the brahman chief among men, and as the crest-jewel chief 

5 among all decorations, as the axe* is the best among weapons, 
as the mind best among the organs, so in this world is the 

6 Mahabharata the best among all the Sastras. Here are des- 
cribed both Wealth and Virtue, Love, and Final emancipation 
from transmigration; these have both reciprocal and peculiar 

7 consequences. It is the best Dharma-sastra, it is the most 
eminent Artha-sastra; it toois the foremost Kéma-sastra, as 

8 well as the noblest Moksha-sastra. It has been declared, Sir, 
by Veda-Vyasa the wise, to be the authority for the sacred 
and maxims of the laws of the four periods of a brahman’s 

9 life. For this Maha-Sastra has been so constructed, dear 
Sir, by Vyasa the noble in deeds, that although beset with 

10 difficulties it is not overthrown by them. The earth has 
been freed from the dust of passion by the stream of Vyasa’s 
words, which has descended from the mountain of the Veda, 

11 and has swept away the trees of bad reasoning. Therefore 
have I come to thee, Sir, being desirous to know truly the 
story of Vyasa, in which melodious sounds are the geese, the 

12 noble story is the splendid lotus, the words are the expanse 
of water, and the Vedas are the great lake—this precious 

13 and long story of the Mahabharata. Why was Jandrdana 


* Or Indra’s thunderbolt. 


THE CURSE ON VAPU. 3 


Vasudeva, who is the cause of the creation preservation and 
destruction of the world, although devoid of qualities, endued 
14 with humanity ? And why was Drupada’s daughter Krishna 
the common wife of the five sons of Pandu ? for on this point 
15 we feel great perplexity. Why did the mghty Baladeva 
Halayudha expiate his brahmanicide by engaging in a pilgri- 
16 mage? And how was it thatthe unmarried heroic high-souled 
sons of Draupadi, whose protector was Pandu, were slain, as 
17 if they had no protector ? Deign to recount all this to me here 
at length ; for sages like thee are ever the instructors of the 
ignorant.” 
18 Having thus heard his speech, the great Muni Markandeya, 
devoid of the eighteen* defects, began to speak. 


Markandeya spoke. 

19 “The time for my engaging in religious rites has now arrived, 
most virtuous Muni! and this is not esteemed the season 

20 for a long discourse. But I will now tell thee, O: Jaimini, 
of those birds who will speak to thee and so resolve thy 

21 doubts. They are Pingaksha and Vibodha, Supatra, and Su- 
mukha, the sons of Drona, the noblest of birds, versed in the 
principles of philosophy, and meditators on the Sastras. 

22 Their mind is unclouded in the knowledge of the meaning of 
the Veda and Sastras. They dwell in a cave of the Vindhya 
mountains, visit and question them.” 

23 Then, thus addressed by the wise Markandeya, replied the 
Muni pre-eminent, his eyes wide open with astonishment. 


Jaimini spoke. 
24 “Very wonderful is this,O brahman! that those birds have 
gained knowledge most difficult to be acquired, as if birds 


# The 18 defects are said, in a translation begnn by the late Rev. K. M. 
Banerjea, to be these—palpitation, fear, thickness in speech, indistinctness, 
speaking throngh the nose, discordancy, want of emotion, disconnectedness, 
roughness, hoarseness, high pitch, imaccnracy in pronunciation, perturbation, 
want of cadence, sing-song, shaking the head, weakness of voice, and un- 


meaningness. 


4 CANTO 1. 


25 possessed human speech. If their birth is of the brute creation, 
whence have they the knowledge P And how is it that those 
26 winged ones are called the children of Drona? And who was 
this famous Drona, who had those four sons. Do those virtuous 


high-souled birds possess the knowledge of righteousness ? ” 


Markandeya spoke. 
27 “Tusten attentively to what happened of yore in Nandana 
at the meeting of Indra and the Apsarases and Narada. 
28 Narada saw Indra the king of the gods m Nandana, sur- 
rounded by a band of those wanton maidens, with eyes fasten- 
29 ed on their faces. 98.618 lord, immediately he was seen by 
that best of Rishis, rose up, and respectfully gave him his own 
30 seat. Those heavenly maidens, on seeing him, the slayer of 
Bala and Vritra, rise up, prostrated themselves before the 
31 Devarshi and stood reverently bending. He then, worshipped 
by them, duly greeted Indra, when he had seated himself, and 
conversed pleasantly with him. 
32 “Then in the course of their talk, Indra said to the great 
Muni‘ Declare, which of these dancers pleases thee most. Is 
33 it Rambha, or Karkaég4, or Urvasi, Tilottam4, Ghritde’l, or 
34 MenakaP or whichever delights thee.’ Narada, best of dvijas, 
hearing this speech of Indra, pondered and then addressed 
85 the reverently bending Apsarases:—‘She, of you all here 
present, who thinks herself pre-eminent in beauty, nobility 
36 and good qualities, let her dance before me. There is indeed: 
no success in dancing for one who is destitute of good qualities 
and beauty. Good dancing implies graceful comportment: 
other dancing is vexation.’ 


Markandeya spoke. 
37 “And immediately on that speech, each one of those bowing 
ones thus exclaimed—‘I excel in good qualities; not you, nor 
38 you!’ The lord Indra seeing their agitation said, ‘Let the Muni 
be asked, he will say which of you excels in good qualities.’ 
39 What Narada, sought by those followers of Indra’s will,, 
40 then said, hear that from me, O Jaimini! ‘ She among you. 


THE CURSE ON VAPU. 5 


who by her power perturbs the most noble Muni Durvasas, 
who is performing austerities, dwelling on the mountain, her 
among you I deem pre-eminent in good qualities.’ 


Markandeya spoke. 


41 “Having heard that his sentence, they all exclaimed, with 
trembling necks, * this is impossible for us!’ 
42 ‘ Among them an Apsaras named Vapu, confident of perturb- 
ing the Muni, replied, ‘I will follow where the Muni dwells; 
43 now will I make that tamer of his body, who has yoked 
the horses of his organs, but a poor charioteer whose reins 
44 drop before the weapons of love. Whether it be Brahma, or 
Janardana or the purple S’tva, his heart will I now pierce 
with the arrow of love.’ 
45 “Having thus spoken Vapu departed then to the Snowy 
mountain to the Muni’s hermitage, where the beasts of prey 
46 were quelled by the might of his austerities. Stopping at the 
distance of a call from where the great Muni is seated, 
47 the lovely Apsaras sang the cuckoo’s melody. Hearing 
the strains of her song, the Muni astonished in mind went 
48 to where sits that beauteous-faced maiden. On seeing 
her, beantiful in every limb, the Muni, summoning his 
resolution, was filled with anger and resentment, knowing 
49 that she had come to perturb him. Then the great Rishi, the 
performer of mighty austerities, pronounced this sentence. 
50 ‘Since thou hast come here, O maiden! intoxicated with pride, 
to cause me pain by obstructing my austerities, which are ac- 
51 complished with difficulty, O Apsaras, therefore shalt thou, 
polluted by my wrath, be born in the foolish race of birds 
52 for the space of sixteen years, losing thine own form, and 
taking the form of a bird; and four sons shall be born to 
53 thee, O vilest of Apsarases; and without having gained affection 
among them, absolved from guilt by dying in the field of 
battle, thou shalt regain thy dwelling in the sky. Never 
make any reply.’ 
54 The Brahman, red-eyed with anger, having pronounced this 
grievous sentence on that proud maiden, whose tinkling 


CANTO II. 


bracelets were trembling, ahandoned the earth, whose waves 
were very tremulous, and departed to the heavenly Ganges 
whose stream consists of a multitude of renowned qualities.” 


Canto II. 
‘The Birth of the Sparrows. 


The story of the Birds continued—Kandhara, king of the birds 


killed a Rakhasa Vidyud-ripa for killing his brother, and, marrying 
the Rakhasa’s wife, had a daughter by her named Tuérksht who was the 
Apsaras Vapu—She married Drona— When pregnant by him she was 
killed at the battle of the Kauravas and Pandavas, and there laid four 
eggs from which the four Birds were born—The Birds were nourished 
by the Muni S'amika. 


puns 


Markandeya spoke. 


The king of the birds, Garuda by name, was the son of 
Arishtanemi: Garuda’s son was renowned as Sampati: and 
his son was Suparsva, heroic, mighty as Vayu: Supargva’s son 
was Kunti; Kunti’s son was Pralolupa. And he had two sons 
Kanka and Kandhara. 

On the top of Kailasa, Kanka saw the Rakshasa famed as 
Vidyud-ripa, whose eyes were like a lotus leaf, a follower 
of Kuvera, who was busied in a banquet, clad with strings or 
bright garlands, sitting in company with his wife on a beau- 
tiful clean rocky seat. Then the Rékshasa, immediately he 
was seen hy Kanka, filled with anger, said, ^ Wherefore hast 
thou come hither, O vilest of the egg-born ? Why hast thou 
approached me when I am in company with my wife? Such 
is not the rule of the wise in matters that must be accom- 
plished in secret.” 


Kanka spoke. 


‘This mountain 18 common both to you and me and to other 
creatures also; what special ownership then canst thou. Sir 
? 3 

have here ? ” 


THE BIRTH OF THE SPARROWS. 7 


Markandeya spoke. 
9 The Rakshasa with his sword slew Kanka, while he was thus 
speaking, who fell defiled with the streaming blood, quivering 
and senseless. 
10 Having heard that Kanka was slain, Kandhara the king of 
the birds, bewildered with anger, resolved speedily to slay 
11 Vidyud-ripa. Having gone to the mountain-top, where Kanka 
lay slain, the king of the birds, his eyes swollen with anger 
and resentment, and sighing like the king of the Nagas 
12 performed the Sankalana for his elder brother. Where sits 
the slayer of his brother, there he went, rocking the lofty 
13 mountains with the mighty wind from his wings. He, with 
blood-red eyes, overtopping the mountains, and forcibly hurl- 
ing down masses of clouds with his wings, used to destroy 
14 his enemies suddenly. There he saw that demon, whose 
thoughts were intent on drinking, whose face and eyes were of 
a copperish colour, and who was seated on a golden couch, 
15 whose crest was covered with strings of garlands, who was 
adorned with yellow sandal, whose face was very horrible 
with teeth that resembled the inside of the Ketaki leaf. 
16 And he saw, seated on the Rakshasa’s left thigh his long-eyed 
wife, named Madanika, whose voice was soft as the cuckoo’s. 
17 Then Kandhara, whose mind was filled with wrath, addressed 
that inmate of the cave, ^ @ thou of utterly evil soul! come 
18 forth and fight with me. Simce thou hast murdered my 
trustful elder brother, therefore I will bring thee, while en- 
19 grossed in drunkenness, down to Yama’s abode. To-day, slain 
by me, shalt thou go to all those hells that are the abodes of 
the murderers of those who trust in them, and of the mur- 
derers of women and children.” 


Markandeya spoke. 
90 Addressed even thus by the king of the birds in his wife’s 
presence, the Rakshasa, filled with anger, then answered the 
21 bird. “If thy brother has been slain, then have I displayed 
my valour; thee, too, to-day, will I slay with this sword, O 


8 CANTO II. 


22 bird. Stay a moment, thou shalt not move here alive, O 
vilest of birds.” 
Thus he spoke and seized his bright sword that resembled 
23 a mass of collyrium. Then took place a marvellous battle 
between the king of the birds and Kuvera’s warrior, such 
24 as between Garuda and Indra. Then the Rakshasa, in anger 
swiftly hurling his sword, black as charcoal, flung it against 
25 the king of the birds. And then the king of the birds, slightly 
springing up from the ground, seized it with his beak, as 
26 Garnda seizes a serpent; and the egg-born one broke it with 
his beak and talons, and shook it. Thereupon, the sword 
27 being broken, they began to fight with their arms. Then the 
Rakshasa, being attacked in the breast by the king of the 
birds, was speedily deprived of arms, feet, hands and head. 
28 When he was killed, his wife besought protection of the 
29 bird: somewhat fearful, she said, “I am thy wife.” That 
noblest of birds, taking her, returned to his abode, having 
obtained a recompense for his brother by the slanghter of 
30 Vidyud-ripa. And she, the daughter of Menaka, with beauti- 
ful eyebrows, capable of assuming forms at pleasure, on reach- 
ing the house of Kandhara, took a form resembling Garu- 
31 da’s. Of her, he then begat a daughter named Téarkshi, 
(namely Vapu the loveliest of the Apsarases, who was consumed 
by the fire of the Muni’s curse). Then the bird gave her the 
name Tarkshi. 
32 And Mandapala had four sons of boundless intellect, Jari- 
33 tari the eldest and Drona the youngest, best of dvijas. The 
youngest of them, righteous in soul, thoroughly read in the 
Vedas and ४ ९4६98, married her the beauteous T4rkshi, 
34 with the consent of Kandhara. And after a while Tarkshi 
conceived ; when she had gone seven fortnights in her preg- 
35 nancy, she went to Kurukshetra. The very terrible battle 
between the Kurus and Pandavas was then being fought, and, 
in consequence of her action being predestined, she entered into 
36 the battle. There, then, she beheld the contest between Bha- 
gadatta and Arjuna. The sky was thick filled with arrows, 
37 as if with locusts. Discharged from the bow of Arjuna an 


THE BIRTH OF THE .SPARROWS. 9 


arrow, black as a serpent, fell with great. force and pierced 
38 the skin of her belly. Her. belly being pierced, four moon-like 
eggs fell-on. the ground as if on a heap. of cotton, from the 
39 fact that their allotted period of life was not ended. At the 
same time that they fell, fell the great bell, the cord of which 
‘was cut by an arrow, from the noble elephant Supratika. 
40 It reached the ground evenly all around, cutting into ‘the 
surface of the ground, and covering the eggs of the bird which 
lay upon ftesh. 
41 And after king Bhagadatta, ruler of men, was slain, the 
fight between the armies of the Kurus and Pandavas went on 
42 many days. At the end of the battle, when Dharma’s son 
Yudhishthira approached the son of Santanu.to hear the high- 
43 souled Bhishma proclaiming the entire laws, a sage named 
Samika came to the spot.where, O best of dvijas, lay the eggs 
44 within the bell. There he heard the voice of the little birds 
‘chirping, whose voices were inarticulate on account of their 
45 infancy, although they had transcendant knowledge. Then the 
Rishi, accompanied by his disciples, lifted up the bell and 
saw with surprise the young motherless and fatherless birds. 
46 The venerable Muni Samika, having so.seen them on the 
ground there, filled with astonishment, addressed his attendant 
dvijas. 
47 ‘Well was it said by the chief of the dvijas, Usanas. himself, 
the regent of the planet Venus, when he saw the army of 
48 the Daityas intent on fleeing, hard-pressed by the gods. ‘Ye 
must not go, turn ye back; why run ye away, ye feeble ones ? 
Abandoning valour and glory, where have ye gone? Ye shall 
49 not perish. Whether one perishes or whether one fights, 
one .possesses life as long as God origimally created, not as 
50 long as one’s mind desires. Men -perish, some in their 
homes, some in flight; so, too, do they meet their death when 
51 eating food and drinking water. So, too, others, when 
sporting themselves, seated in the chariot of Love, free from 
sickness, their bodies unpierced.by arrows, fall into the power 
52 of the King of the departed. Others, when intent on aus- 
terities, are led off by the servants of the King of the departed : 
2 


10 CANTO II. 


and others occupied in meditation and study have not gained 

53 immortality. Of yore, Indra hurled his thunderbolt against 
Sambara, yet that demon, though pierced thereby to the heart, 

54 did not perish. By that very thunderbolt, indeed, and by 
the same Indra, when their time was come, the Danavas 

do were slain, the Daityas forthwith perished. Perceiving 
this, ye should not fear: return ye.’ *Then those Daityas, aban- 

56 doning the fear of death, turned back. ‘This speech of 
Usanas is proved true by these most noble birds, which even 
in the superhuman battle did not meet with destruction. 

87 Whence comes the laying of the eggs, O brahmans? Whence 
comes the even fall of the bell? And how comes it that the 

88 ground is covered with flesh, fat, and blood ? Certainly these 
must be some brahmans; they are not ordinary birds. The 
favour of destiny shows great good-fortune in the world.” 

89 Having spoken thus he looked at them and spoke again, 
“ Return, go to the hermitage, taking the young birds with you. 

60 Where these egg-born may have no fear of cat, or rat, of 

61 hawk or ichneumon, there let the birds be placed. O dvijas, 
what 18 the use of great care? All creatures are destroyed 
or preserved by their own actions, as have been these young 

62 birds. Nevertheless men must exert themselves in all matters : 
he who does a manly act gains commendation from us, the 
good.” 

63 Thus urged by that illustrious Muni, those young Munis, 
taking those birds, went then to their own hermitage, delight- 
ful to ascetics, where clusters of bees settled on the boughs of 

64 the trees. And he, the noblest of dvijas, gathering wild 
roots, flowers, fruits, grasses, such as his mind loved, perform- 

65 ed the various religious ceremonies ordained by the Veda to 
all the deities, to Vishnu, Rudra, and the Creator, to Indra, 
Yama, and Agni, to Varuna, to Vrihaspati and Kuvera, and 
also to Vayu, to Dhatri and Vidhatri. 


10 


THE VISIT TO THE VINDHYA MOUNTAIN. 11 


Canto ITI. 
The Visit to the Vindhya Mountain. 


The Story of the Birds continued—The Birds, when full-grown, 
were endowed with speech, and explained that wonder to the Mum 
Samtka—They were the four sons of a Rishi Sukrisha—Indra 
appeared to the Rishi in the form of an aged bird, and asked for 
human flesh—The Risha ordered his four sons to sacrifice themselves 
—They refused, and he cursed them to be born in the brute crea- 
tion, but, moved with compassion at their entreaty, bestowed on 
them perfect knowledge—Hence they were born as birds. 

Markandeya spoke. 

Thus he, the most virtuous Muni, O princely brahman, 
nourished them day by day with food and water, and in safety. 
After a month they resorted to the sun’s chariot-road, being 
gazed at by the Munis’ sons, whose eyes were tremulous 
with curiosity. After seeing the earth, with its cities, and 
with its ocean and noble rivers, which appeared of the size 
of a chariot wheel, they returned to the hermitage. The 
spirited birds were wearied in their souls with their toil: and 
their knowledge was developed there through their energy. 

They all performed the reverential circumambulation around 
the Rishi, who was expounding the truths of the law in com- 
passion for his disciples, and respectfully saluted his feet 
and said, ‘“We have been delivered by thee, O Muni! from 
dreadful death ; thou hast given us shelter, food, and water; 
thou art our father and spiritual guide. Our mother died, 
when we were still in the womb; nor have we been nourished 
by a father: thou, by whom we were preserved when young, 
hast given us life. Thou, of perfect splendour on the earth, 
lifting high up the elephant’s bell, didst purge away evil 
from us who were withering like worms. ‘How may these 
strength-less ones grow? When shall I see them flying 
in the sky ? When shall I see them alighting on a tree of the 
earth, settling within the trees? When shall my natural 
colour be obliterated by the dust which the wind from their 


12 CANTO IIT! 


11 wings raises, as they flit about near me?’ Thou, dear Sir, 
thus thinking, didst nourish us; now we, those very birds, are 
grown up and have become wise, what ought we to do P” 

12 Having clearly heard this their perfectly articulated speech, 
the Rishi, surrounded by all his disciples, and accompanied 

13 by his son S'ringin, being full of eager curiosity, and covered 
with horripilation 28 with a garment, said, “Tell me truly the 

14 cause of your power of speech. Through whose curse did 
you incur this wondrous transformation: both in form and 
speech ? Deign here to tell'me that.” 


The birds spoke. 


15 “There was of yore a most virtuous Muni named Vipulasvat. 
16 To him were born two sons Sukrisha and Tumburu. We are 
the four sons of soul-subdued Sukrisha; to that Rishi we were 
ever submissive in reverence, religious practices and faith. 
17 As he desired, who was diligent in the performance of 
austerities, and who constantly kept his organs under control, 

18 we at once produced fuel, flowers and everything else, and 
whatever was needed for sustenance. 

19 “Now while he and we thus dwelt in the forest, there came 
the king of the gods in the appearance of a bird, mighty in 
size, with broken wings, stricken with age, with eyes of a 

20 copperish colour, down-cast in soul; desirous to prove that 
venerable Rishi, who practised truth, purity, and patience, 
and who was exceedingly lofty in mind ; and for the coming of 
the curse upon us. 


“The bird spoke. 


21 “*O exalted dvija, deign here to save me, who am consnmed 
with hunger. I seek for food, noble Sir! be thou my in- 
22 comparable refuge. As I was standing on a summit of the 
Vindhya Mountains, I fell, Sir, at an exceedingly swift blast sent 
23 by the wings of a bird. So there I lay on the ground, lost 
in unconsciousness, without memory, for seven days; with the 
24 eighth day I regained consciousness. Now fully conscious, 
pressed by hunger, I have come for help to thee’; I am seek- 


THE VISIT TO THE VINDHYA MOUNTAIN. 13 


ing for food, deprived of all pleasure, and with a mind in 

25 pain. Therefore turn, pure-minded sage, thy steadfast mind 
to my rescue; give me, O Brahmarshi, food suitable to 
support my life.’ 

26 “He, thus invoked, answered him, Indra in bird-like shape, 
‘I will give thee the food thou desirest for the support of thy 

27 life.” Thus having spoken, that best of dvijas further asked 
him, ‘ What food shall I prepare for thy use ?’ and he replied, 
‘My chiefest delight is in human flesh.’ 


“The Rishi spoke. 

28 “*Thy childhood is past ; thy youth, too, gone; thou art as- 

29 suredly in the decline of life, O egg-born. Why art thou 
most malign-hearted even in old age, thou in whom of all 

30 mankind every desire has ceased ? What has thy last stage 
of life to do with human flesh P Assuredly no one is created 

31 foremost among evil-beings! Or what need hast thou to ad- 
dress me, being what I am? One should always give when 
one has promised—such is our professed opinion.’ 

32 “Having thus spoken to him, the Brahmarshi resolved that 
it should be so. Calling us quickly and commending us accord- 

33 ing to our good qualities, the Muni, agitated at heart, ad- 
dressed a most severe speech to us all, who were respectfully 

34 bowing, full of faith, with hands reverently joined. ‘ Ye noble 
dvijas, whose minds are improved, are bound by obligations 
equally with me. A glorious progeny has sprung from you, just 

35 as ye, O twice-born, have sprung from me. If a father is 
deemed by you a guru worthy of reverence and most exalted, 
perform ye then my promise with cheerful mind.’ 

36 =“ Whilst he so spoke we exclaimed respectfully, ‘ What thou 
shalt say, consider that in truth as already accomplished.’ 


“The Rishi spoke. 
37 “*Of me has this bird sought protection oppressed with 
-hunger and thirst; wherefore let him be straightway satisfied 
38 with your flesh, and let his thirst be quickly assuaged with 
your blood. 


14 CANTO पा. 


“Then we, afflicted, our terror visible in our trembling, ex- 
39 claimed, ‘Alas, alas!’ and said, ‘not this deed! How for 
the sake of another’s body can a wise man destroy or mjure 
40 his own body ? for a son is even as one’s own self. A son 
pays those debts, indeed, that have been declared due to the 
pitris, the gods, and men; a son does not offer up his body. 
41 Therefore we will not do this; we have done as has been 
done by men of old. While alive one receives good things, 
42 and while alive one does holy acts. When one is dead, the 
body perishes, and there is an end of righteousness, &c. 
Men skilled in holy law have declared that one ought by all 
means to preserve one’s self.’ 
43 ‘Having heard us speak thus, the Muni, burning as it were 
with anger, again addressed us, scorching us, as ib were, with 
44 his eyes. ‘Since ye will not perform this my plighted word 
for me, therefore, blasted by my curse, ye shall be born among 
the brute creation !’ 
45 ^“ Having thus addressed us, he next said to that bird, ‘ When 
I have performed for myself the final sacrifice, and my obsequies, 
46 according to the S/Astras, do thou unhesitatingly eat me 
here, (O best of dvijas): this my body I here grant thee for 
47 food. The brahmanhood of a brahman is deemed such, so far 
indeed as he maintains his truthfulness, O chief of the feather- 
48 ed race. Not by sacrifices accompanied with presents, nor by 
any other act, do brahmans acquire such great virtne as by the 
observance of truth.’ 
49 “Having thus heard the Rishi’s speech, Indra, in bird-like 
form, his soul filled with astonishment, then replied to the 
50 Muni, ‘Applying thyself to deep meditation, O lord of brah- 
mans, quit this thy body; for living thing I never eat, O lord 
of brahmans.’ 
51 ‘Having heard this his speech, the Muni concentrated himself 
in deep meditation. Perceiving that his fixed resolution, Indra 
52 further, resuming his own form said, ‘ Ho! princely brat 
man, understand with thy understanding what is to be under- 
stood, O man of understanding! To prove thee have I thus 
53 transgressed, © sinless one! Pardon me then, 0 pure-minded 


THE VISIT TO THE VINDYA MOUNTAIN. 15 


one: and what wish is there of thine that may be granted ? 
Pleased most highly am I with thee, for maintaining thy true 
54 word. Henceforth, knowledge like Indra’s shall be revealed 
to thee, and no obstacle shall withstand thee in austerities and 
holy law.’ 
55 “ But when Indra after speaking thus had departed, we pros- 
trate on our faces thus implored our father, the renowned 
56 Muni, who was filled with anger. ‘Dear father, high-minded, 
deign to pardon us miserable ones who dread death ; for life 
57 is dear tous. In an aggregate of skin bones and flesh, filled 
with pus and blood, wherein one should take no delight, therein 
58 do we find this delight. Hear too, Sir, how people are be- 
guiled when overcome by those powerful enemies, their faults, 
59 love, anger and so forth. Great is the fortress which has 
Wisdom for its rampart, the bones for its pillars, the skin for 
60 its walls and banks, the flesh and blood for its plaster. Nine 
gates it has; it 18 capable of great effort; 1t 1s enclosed on all 
sides with sinews; and there the Sentient Soul* sits firm as 
61 king. He has two rival ministers, the Intelligencet and the 
Understanding{ ; those two strive to destroy each other as 
62 foes. Four enemies desire the destruction of that king, Desire,§ 
63 Anger, and Covetousness; and Folly|| is the otherenemy. But 
when that king closes those gates and stands firm, then he 
becomes indeed both happily strong and free from alarm ; 
64 he displays his affections; he is not overcome by his enemies. 
65 But when he leaves all the gates open, then the enemy named 
66 Passion] assails the gates of the eyes, etc. Gaining an entrance 
by the five gates, he penetrates everywhere and spreads widely : 
then indeed enter, following on his track, the three other 
67 terrible enemies. That very enemy, Passion, having entered 
there, forms a close union with the Understanding, together 


* Purusha. 

¢ Buddhi, percepiwe faculty. 

{ Manas, cognitwe faculty. 

§ Kama, love, desire, affection. 

|| Moha, folly, infatuation. 

“| Raga, passion, emotion ; used as equivalent to Kama. 


16 CANTO III. 


68 with the other gates which are known as the organs. He, 
difficult to be approached, having reduced into subjection the 
organs and the Understanding, and having reduced into sub- 

69 jection the gates, then destroys the rampart. The Intelligence, 
seeing the Understanding the dependent of that enemy, perishes 
forthwith. And there, deprived of his ministers and abandoned 

70 by his subjects, the king, his strategetical points gained by 
the enemies, perishes. Hven so Passion, Folly, Covetousness and 

71 Anger prevail, evil in their nature, wrecking the memory of 
mankind. From Passion springs Anger; from Anger is born 

72 Covetousness ; from Covetousness arises Folly ; from Folly errors 
of memory ; from loss of memory loss of the intellect-; through 

73 loss of the intellect man perishes. Shew favour, O thou most 
virtuous! to us who ‘have thus lost our intellects, who are 
compliant to Passion and Covetousness, and who covet life. 

74 And let not this curse take effect, which thou hast pronouneed, 
Sir! Let us not tread the miserable path of darkness, O best 
of Munis !’ 

“ The Rishi spoke. 

75 “* What Ihave uttered, will never become false; my voice 

76 has not spoken untruth hitherto, O sons! Fate is here supreme, 
1 think. Fie on worthless manhood, whereby I have been 
thoughtlessly forced to do a deed that ought not to be done! 

77 And since I am besought reverently by you, therefore, when 
endowed with the nature of brutes, ye shall obtain the highest 

78 knowledge. And ye, having your paths illuminated hy 
knowledge, with the stains of pain removed, free from doubt, 
shall through my favour gain the highest perfection.’ 

79 “Thus, Sir, we were cursed of old by our father through the 
power of destiny ; hence we have descended to a lower grade of 

80 created bemgs for a long time; and we were born on the 
field of battle; we were nourished by thee: thus have we 
acquired the nature of birds, © brahman. There 18 no man 
in this world who is not bound by fate.” 


Markandeya spoke. 


81 Having heard this their speech, the venerable and eminent 


THE INCARNATION OF THE FOUR-FORMED GOD. 17 


Muni Samika answered those dvijas who stood near him. 
82 “ Even before did I make this remark in your presence, ‘ These 
are not ordinary birds; these must be some brahmans, who 
even in the superhuman battle escaped destruction.’ ” 
83 Then they, permitted by that affectionate high-souled Muni, 
went to the Vindhya, the goodliest of mountains, clad with 
84 trees and creepers. Hitherto have the righteous birds re- 
mained on that mountain, engaged in austerities and the study 
85 of the Vedas, and resolute in meditation. Thus those Muni’s 
sons gained the hospitality of the noble Muni, acquired the 
shape of birds, and are dwelling on the Vindhya range, ina 
cave of the noble mountain, where the water is very sacred, 
with their minds subdued. 


Canto IV. 
The Incarnation of the Four-formed God. 


Jaimini visits the Birds, and explaining the reason of his visit, puts 
them the four questions that perplexed him—After invoking 
Vishnu, Brahma and S'iwa, they explain the first question, why 
Vishnu, though devoid of qualities, is endued with humanity. 

Markandeya spoke. 

1 Thus those birds, the sonsof Drona, became learned; and 
they dwell on the Vindhya mountain: visit them and ask 
them. 

2 Jaimini, having heard this speech of the Rishi Markandeya, 
went to the Vindhya mountain, where dwelt those righte- 

2 ous birds, And when Jaimini reached that mountain, he 
heard their voices as they were reading, and having heard 

4 filled with surprise, he reflected. ‘The brahmans are read- 
ing, observing the beauties of the various passages, regu- 
lating their breath, without any intermission, distinctly and 

5 without faults: wondrous is this, methinks, that Sarasvati 
does not forsake these Muni’s sons, although they are born in 

6 the brute creation. 00618 circle of relatives and a friend and 
whatever else is desired in one’s home—all that forsakes oue 


3 


18 CANTO TY. 


7 and departs; Sarasvati does not abandon one.’ Thinking even 
thus, he entered the mountain cave; and entering saw those 
8 dvijas standing on a ledge of the rock. Looking at them as 
they were reading, their faces free from blemish, he then 
addressed them all, with mingled sorrow and joy. 
9 “Hail to you, O brdhmans! Know that I am Jaimini, a 
disciple of Vydsa, who am come to you, being eager for learn- 
10 ing. Verily be ye not angry; whereas ye, being cursed by 
your father, who was exceedingly wrathful, have been turned 
11 into birds, that was indeed altogether fate. In a family of 
immense wealth some intelligent members, it is said, were born ; 
when their wealth was lost, they were well comforted, 
12 0 brahmans, by S’abara. Men after giving to others become 
beggars themselves ; and others, aiter killmg men, have been 
killed themselves ; and others, after having overthrown men, have 
been themselves overthrown ;—those very men, through the decay 
13 of austerities. ThusI have very often seen opposites of this 
kind : the world is constantly distressed by the destruction of 
14 existence and non-existence. At such thoughts as these in 
your minds, ye should not give way to sorrow: so much is 
invulnerability to sorrow and joy the fruit of knowledge.” 
15 Then they all did Jaimini honour, by giving him water for 
his feet, and the arghya offering ; and they bowed to him, and 
16 questioned him with deep respect. Then all the birds address- 
ed him, the disciple of Vyasa, rich in austerities, as he sat at 
ease, resting himself, with his fatigue mitigated by the breeze 
from their wings. 
The birds spoke. 
17 “To-day has our birth become fruitful, and our lives have been 
well-lived, inasmuch as we see thy lotus-feet which are worthy 
18 to be praised by the gods. The blazing fire of our father’s 
anger, which continues in our bodies, has been quenched to- 
19 day by the water of the sight of thee,O bréhman. We trust 
that all is well in thy hermitage among the deer and birds, 
among the trees too, and the various kinds of creepers, shrubs, 
20 reeds, and grasses. Or perhaps we though respectful have 
not spoken this fittingly ? Whence can evil -befall those who 


THE INCARNATION. OF THE FOUR-FORMED GOD. 19 


21 have met with thee? And here, shew us favour, tell us the 
cause of thy visit; union with thee, as with the gods, is great 
prosperity ; by whom, powerful for our good fortune, hast thou 
been brought to our view P ” 


Jaimini spoke. 
22 “ Let the reason be heard, O brahmans, why I have come here 
to the Vindhya mountain’s delightful cave, which is sprinkled 
23 with drops of water from the river Narmada. At first I 
questioned the great Muni Markandeya, a scion of Bhrigu’s 
race, since I found difficulties in connexion with the Maha- 
24 bharata. And he, when asked by me, replied, ‘ Drona’s high- 
souled sons are living on the mighty Vindhya mountain ; 
25 they will declare the full meaning to thee.’ And I, impelled 
by his speech, have come to this great mountain: therefore 
hear me fully ; having heard, deign to give an explanation.” 
The birds spoke. | 
26 “The matter being one specially known to us, we will declare 
it; listen then, free from distrust; why should we not tell 
thee that of which our intellects are cognizant? For evenin 
the four Vedas, for in the Dharma-sastras also, and in all 
the Angas and whatever else is conformable to the Vedas— 
28 in these does our intellect range, O best of brahmans; but 
29 nevertheless we are not able to give a promise. Therefore 
declare fearlessly what is doubtful in the Mahabharata; we 
will declare it to thee, O thou who art wise in the law; if not 
there will be bewilderment.” 


2 


ay 


Jaimini spoke. 
30 “Hear, O ye pure ones! the matters in connexion with the 
Mahabharata, which are doubtful to me here; having heard, 
31 deign.to explain them. Why is Janardana Vasudeva, who is 
the support of everything and the cause of all causes, al- 
32 though devoid of qnalities, endued with humanity P And why 
was Drupada’s daughter Krishna the common wife of the five 
sons of Péndu ? On this point there 1s very great perplexity. 
83 Why did the mighty Baladeva Halayudha expiate his brah- 
34 manicide by engaging in a pilgrimage? And how was it that 


20 CANTO IV. 


the unmarried heroic high-souled sons of Draupadi, whose 
protector was Pandu, were slain, as if they had no protector 4 
85 Let all these doubtful points in connexion with the Maha- 
bharata be explained to me; that I having attained my object, 
may return to my hermitage in comfort.” 
The birds spoke. 
86 “Having paid adoration to Vishnu, the lord of the gods, the 
pre-eminent, the universal soul, the immeasurable, the eternal, 
37 and the changeless; to him who subsists in four forms, possessed 
of the three qualities, and devoid of qualities, the most choice, 
38 the most venerable, the most excellent, and the immortal ; ta 
him than whom there is nothing more minute, than whom there 
is nothing more immense, by whom—the unborn one, the begin- 
39 ning of the worlds—this universe is permeated,—this universe 
which, characterized by appearance and disappearance, by visi- 
bility and invisibility, has, men say, been created and also been 
40 destroyed in the end: and having paid adoration with 
profound meditation to Brahma, the creator, who purifies the 
three worlds with his mouths as he utters the Ric’ and Sama 
41 hymns: algo having prostrated ourselves before the lord, 
conquered by one of whose arrows the bands of the Asuras do 
42 not interrupt the sacrifices of the sacrificers: we will declare 
the whole doctrine of Vyasa, who was wonderful in his actions, 
by whom, in delivering the Mahabharata, justice and the other 
virtues were made manifest, 
43 “The waters were called Nara by Munis conversant with 
truth ; they were originally his place of movement*; hence he 
44 18 called Naraéyana. The adorable god, the lord Nardyana, per- 
vading all things, lives, O brahman, in a quadruple form: he 
45 is possessed as well as devoid of attributes. His first form is 
inscrutable; the wise behold it bright; it is covered with gar- 
46 lands of flame; it is the acme of perfection to devotees ; it is 
both far and it is near; it is to be understood as transcending 
attributes; when called Vasudeva, it is seen devoid of ९801811 ; 
47 its shape, colour, etc., are not real but imaginary ; it is indeed 
48 always pure; it is the sole form of pre-eminence. His second 


* Ayana. 


INDRA’S TRANSFORMATIONS. 2] 


form, called Sesha, supports the earth below with its head ; 
it 18 described as being characterized by the quality of darkness; 
49 it belongs to the brute creation. His third form is active, and 
devoted to the preservation of creatures; it 18 10 be considered 
as consisting chiefly of the quality of goodness; it is the 
50 fashioner of virtue. His fourth form abides in water; it lies 
on a serpent as its bed; its attribute is passion ; and it is always 
indeed active. 
ol“ The third form of Vishnu, which 18 assiduously intent on the 
preservation of creatures, always maintains righteousness on the 
52 earth. It destroys the haughty Asuras, the exterminators of 
righteousness ; it protects the gods, and holy men, who are 
53 devoted to the preservation of righteousness. Whenscever, 
O Jaimini, the wane of righteousness eccurs and the rise of 
54 iniquity, then it creates itself. Having formerly become exis- 
tent, as a wild boar it repelled the water with its snout, and 
55 lifted out the earth like a lotus with one of its tushes. Having 
taken the form of the man-lion, it slew Hiranya-kasipu, and 
56 destroyed Viprac'itti and other Danavas. I cannot now enu- 
merate its other mcarnations, those cf the dwarf, etc.: his 
57 recent incarnation here was this one in Mathura. Thus that 
form, which is characterized. by goodness, becomes incarnate ; 
and it is designated Pradyumna ; it is occupied in the work of 
58 preservation. And ever by Vasudeva’s will, it exists in divine 
form, human form, and brute form, and partakes of their several 
natures. 
59 “Thus this has been declared te thee, how that the lord 
Vishnu, though all-successful, assumed human form. Hear 
again the sequel thereof.” 


Canto V. 
Indra’s Transformations. 

The Birds explain the second question—Draupadi was the wife 
of the fiwe Pandavas, because they were partial incarnations of 
Indra, and she was the incarnation of his wife. 

The birds spoke. 
| “Of old, 0 brahman! when the son of Tvashtri was slain, 


22 


10 


11 


12 
13 


CANTO V. 


Indra’s splendour, oppressed by the brahmanicide, suffered a 
grievous decline. Then because of his wrong conduct Indra’s 
splendour entered Dharma; and, his righteousness and splendour 
being gone, Indra became splendourless. 

“Then hearing that his son was slain, the prajapati Tvashtri 


‘enraged, tearing out a single matted lock of hair, uttered this 


speech. ‘Let the three worlds and the gods thereof see my 
might this day, and let Indra the perverse brahmanicide see, 
by whom my son when engaged in his own business was des- 
troyed.’ Thus having spoken, he, his eyes red with anger, 
sacrificed that lock of hair in the fire. 

“Then uprose Vritra, the mighty Asura, encircled with flame, 
huge in body, with great teeth, resembling a mass of broken 
collyrium. He, the enemy of Indra, of immeasurable soul, 
surpassing the might of Tvashtri, mighty in valour, increas- 
ed daily a bow-shot 7m stature. And Indra, having seen the 
mighty Asura Vritra eager for his slaughter, unnerved by 
fear, sent seven Rishis, desiring peace. Then the affectionate- 
minded Rishis, who delighted in benevolence towards all crea- 
tures, brought about friendship and treaties between him and 
Vritra. When Indra violating the rules of the treaty slew 
Vritra, then his might overwhelmed by the sin of the slaughter 
waned ; and that might which quitted Indra’s body entered the 
wind, which pervades everything, is imperceptible, and is the 
supreme deity of power. 

“ And when Indra, assuming the form of Gautama, violated 
Ahalya, then the lord of the gods lost his form. Thereupon his 


. beauty of limb and feature, which was exceedingly captivat- 


14 


15 


16 


17 


ing, forsook the wicked lord of the gods and went to the 
Asvins. 

“ Perceiving the lord of the gods to have lost his uprightness 
and glory, to be powerless and formless, the Daityas endeavour- 
ed to conquer him. Daityas of exceeding might, desirous to 
conquer the lord of the gods, were born in the families of kings 
of surpassing valour, O great Muni. Then the Earth, afflicted 
with their weight, once went to the summit of Meru, where is 


the abode of the heaven-dwelling gods. Afflicted with their 


BALADEVA’S BRAHMANICIDE. 23 


excessive weight, she declared that the cause of her distress 
18 arose from the Danavas and Daityas. ‘These Asuras, widely 
resplendent, have been slain by you ; they have all been born in 
19 the world of men in the families of kings; their armies are 
numerous indeed: oppressed by their weight, I am sinking 
downward; do ye, O ye thirty gods, devise how tranquillity 
may be attained for me.’ 


The birds spoke. 
20 “Then the gods descended with portions of their glory from 
heaven to earth, to benefit the creatures and to alleviate the 
21 burden of the Harth. Dharma himself relinquished the 
glory which is innate in the body of Indra, then was born 
22 of Kunti the resplendent raja Yudhishthira; Vayu relin- 
quished his might, then was born Bhima; and from the half 
of Indra’s power was born Dhanaujaya, the son of Pritha; 
23 Yama’s two sons, resembling Indra in form, of glorious dignity, 
were born of Madri. Thus the adorable Indra became incar- 
24 nate in five forms. His auspicious wife was born as Krishna 
25 from Agni: she, Krishna, is the wife of Indra alone, and of no 
one else. The lords of ascetics can even multiply their bodies. 
26 “Thus the fact of her being one wife to five men has been 
explained to thee; be 1 heard how Baladeva went: to the 
Sarasvati.” 


Canto VI. 
Baladeva’s brahmanicide. 


The Birds explain the third question—Baladeva, in order to 
avoid siding with the Pandavas and Kauravas, went to the Raivata 
forest—Overcome by intowication, love, and the influences of the 
place, he killed Suta for not saluting him—To expiate that sin 
he undertook the pilgrimage. 

The birds spoke. 
1 The plough-armed Rama, knowing the perfect affection of 
Krishna for Arjuna, deliberated much—‘‘ Can what has been 
2 done be better done? Without Krishna, assuredly, I will not 
go near Duryodhana; or how, siding with the Pandavas, shall 


24 CANTO VI. 


8 I slay king Duryodhana, my royal son-in-law and disciple ? 
Therefore I will go neither to Arjuna nor to king Duryodhana. 
4, I will myself bathe myself at holy bathing places, so long as 
it conduces to the ending of the Kurus and Pandavas.” 
5 Having thus taken leave of Krishna, Arjuna and Duryodhana, 
the descendant of Stira, surrounded by his army, went to Dva- 
6 raké Arriving at Dva4ravati, which was thronged with glad 
and well-fed citizens, Rama Halayudha drank a draught at the 
7 holy bathing places, which are to be visited in future. Having 
drank his draught, he then marched to the flourishing park of 
Raivata,* taking with him the intoxicated Apsaras-like Revati, 
8 Encircled by a bevy of maidens, the hero went on, intoxicated, 
stumbling in his walk. And he saw a forest, fascinating, beyond 
9 compare, loaded with the fruits and flowers of every season, 
thronged with troops of monkeys, sacred, dotted with clumps of 
10 lotus-flowers, a great forest abounding in pools. Listening to the 
copious, pleasure-imspiring, love-soft, beantiful, ear-delighting, 
melodious songs poured forth from the mouths of the birds, he 
11 saw the trees there, loaded with the weight of the fruits of 
every season, bright with the blossoms of every season, ren- 
12 dered resonant by the birds;—mango trees, hog-plums,t 
k4amarangas,{ cocoanuts, and tindaka trees,§ and little bel 


# A mountain near Dvarakaé in Gujarat. The woodland scene desoribed 
seems to be a fanciful one, compounded from the author’s observations every 
where. 

+ Amrataka, the Hog-plum, Spondias mangifera ; the modern amra. It is 
both wild and cultivated. I give the botanical names, from Hooker’s Flora 
of British India, of all except the most common, as many of the trees have 
no English names, and are better known by those names: but there can be 
no doubt that the various species in a genus are not always distinguished, aud 
that the Sanskrit names are sometimes as much generic as specific. The 
descriptions are taken from Roxburgh’s Flora Indica, Edn. Clarke, 1874, from 
Oliver’s Indian Botany, 1869, and from Firminger’s Manual of Gardening for 
India. 

4 Bhavya, Averrhoa carambola, the modern kdmranga. A garden tree. 

§ I do not find tindaka in Prof. Monier-Williams’ Dictionary : tinduka 
occurs in verse 14. The late Rev. Dr. Banerjea, in a translation he began, 
translates it Ebony, which is Diospyros melanoxylon, the modern tindu. It is 
a large tree, growing in most woody mountainons parts of India. 


BALADEVA’S BRAHMANICIDE. 25 


13 trees,* cumin,+ pomegranates,t citrons,§ jack trees,|| mon- 
key-jack trees,§ plantain trees, and very charming ka- 
dam trees,** and paravata trees,f+ kankola trees,{{ nalina 

14 trees,§§ docks,|||| marking-nut trees, emblic myroba- 


# A’bilvaka. I do not find this in the Dictionary. Bilva, the Bel or Bengal 
Quince, gle marmelos; the modern bel-phul and s'ré-phal. Both wild and 
cultivated. It bears panicles of large white flowers, which are used in 
worship. 

न Jira, Cumin, Cuminum cyminum; the modern jéra; this is a slender 
cultivated annual. Jira also means Panicum miliacewm, Roxb., the modern 
cheena, which is a cultivated cerealfrom 2 to 4 feet high. (Roxb., p. 104.) 
Neither seems appropriate. 

t Daédima, the Pomegranate, Punica granatum; the modern darim or 
ddlim. A cultivated tree in India. 

§ Vija-piraka, Citron, Citrus medica, the modern nebu. A cultivated tree 
in India. 

|| Panasa, the Jack or Jack-frnit tree, Artocarpus integrifolia ; the modern 
kdnthdl. A oultivated tree. (Roxb., p. 633: Oliver, p. 272: not in Hooker). 

च Lakuc’a, the Monkey-jack, Artocarpus lacucha; the modern dephul. A 
garden tree. (Roxh., p. 634; Firminger, p. 188 ; not in Hooker). 

नै Nipa, Anthocephalus cadamba (Nauclea cadamba, Roxb.) ; also kadamba, 
the modern kadam. A garden tree, highly ornamental with its large, globular, 
beautifnl, orange-coloured heads of flowers, and very nseful from its extensive 
close shade (see Roxb., p. 172). 

+} Pdravata: the Dictionary says this is Diospyros embryopteris (glutinosa, 
Roxb.), which is the modern géb: but this tree is also tindnka, which occurs 
in the next verse, and tindaka has occurred in verse 12. Péravata means 
also a dove or pigeon, and has been corrupted into the Bengali payra; might 
not péravata, the tree, be corrupted into the Bengali peyéra, which means the 
Guava, Psidium guyava ? 

tt Kan‘kola. I do not find this in the Dictionary. Read kam‘kelldn for 
han*koldn 2 Kan*kella is given as the Asck, Saruca indica (4०११८६१८ asoka, 
Roxb.), but this occurs in verse 15. 

§§ Nalina. Dr. Banerjea translates this as the Indigo plant, but Prof. Mo- 
` nier-Williams says nalina, neut., is the Indigo shrub, Indigofera tinctoria ; while 
nalina, masc. a8 here, is the Carissa carandas; but the latter occurs in the 
next verse. 

||| Amla-vetasa, the Dock or Sorrel, as Prof. Monier-Williams gives it. 
The Dock 18 Rumex vesicarius, Roxb. The Sorrel is Oxalis corniculata, Hooker 
(see Oliver, pp. 181 and 269). 

नु थु Bhallataka, the Marking-nut tree, Semecarpus anacardiwm, the Bengali 


+ 


26 CANTO VI. 


lans,* and gdb treest bearing large fruits, almond 1668, 
karamcha trees,§ yellow myrobalans,|| , नन्व ८ myrobalans.4] 
15 He, Yadu’s descendant, saw these and other trees, and also aso- 
16 kas,** punndgas,++ screw-pines,{{ and vakulas,§§ c’ampakas, [||| 


bhela. A tree, growing in all the mountainous parts of India, with large 
panicles of small greenish yellow flowers. (Roxh., p. 268.) 

* A’malaka, the Emblic Myrohalan, Phyllanthus emblica, the modern 
amla (Roxh., p. 684 and Oliver, p. 279). I do not find it in Hooker. Emblica 
officinalis is an earlier name. 

-+ Tinduka, Diospyros embryopteris (glutinosa, Roxb.), the modern gdb. It 
18 a tree common in Bengal, and among the mountains in the Circars. lis 
fruit is as large as a medinm-sized apple. 

{ In‘gnuda, the Almond tree, Terminalia catappa, the modern baddm. A 
heantiful large tree, growing everywhere. 

§ Karamarda, Carissa carandas, the modern karamcha. A common small 
tree, with heantiful, white, jasmine-like flowers. 

-|| Haritaka, the Yellow or Chebulic Myrobalan, Terminalia chebula $ a large 
forest tree. 

@ Vibhitaka, the Beleric Myrohalan, Terminalia belerica, the modern bahera ; 
a large forest tree. 

** A’soka, the Asok, Saraca indica (Jonesia asoka, Roxb.). A middling-sized, 
very handsome, garden tree, with large, globular hunches of rather large 
flowers. The flowers are of a heantiful orange colour when they first expand, ' 
and gradnally change to red, forming a variety of heantiful shades: they are 
fragrant during the night. (Roxb., p. 312). | 

++ ए 01468, Rottlera tinctoria, (Roxb. and Oliver): it is still called punndg. 
I do not find it in Hooker. A tree, a native of Coromandel. 

{4 Ketaki, the Screw-Pine, Pandanus odoratissimus, (Roxb. and Oliver), the 
modern keord. A large shruh, with panicles of large white, sheath-like' 
leaves, enclosing hnndles of closely-packed minute flowers. “It is the tender 
white leaves of the flowers, chiefly those of the male, that yield that most 
delightful fragrance, for which they are so universally and deservedly 
esteemed ; for of all the perfumes in the world it must he the richest and most 
powerful.” (Roxb., p. 707. ) 

§§ Vakula, Mimusops elenghi, the modern bakul. A tree, commonly culti- 
vated, with flowers middle-sized drooping, white and fragant ; hui Firminger 
says they are small, pale-green. (Roxh., p. 318; Hooker, p. 458; Firm., 
p. 490). 

||| C’ampaka, Michelia champaca, the modern champak or chémpd. A garden 
tree with large yellow delightful fragrant flowers. 


BALADEVA’S BRAHMANICIDE. 27 


saptaparnas,* karnikdras,s and Spanish jasmines,f 
parijata trees,§ koviddras,|| mandaras,{ and jujube 
17 trees,** delightsome Bignonia trees}+ in blossom, and 
devdér trees,f{t 8६1 trees,§§ palmyra palms,|||| and  ta- 


* Sapta-parna, Alstonia scholaris, An ever-green tree growing in the drier 
forests of India. 

+ Karnikdra, Pterospermwm acerifolium, the Bengali kanak-champa. A 
Himalayan tree, but also grown in gardens. It has very large, pure white, 
fragrant flowers. 

¶ Maélati, the Catalonian or Spanish Jasmine, Jasminum grandiflorum, the 
Bengali वं or chamelt, Hindustani chambel¢t. It is a spreading garden shrub 
with graceful pinnate foliage and middling-sized white fragrant flowers, 
which retain their odour when dried and are much used for perfume. (Firm., 
p. 518). Maélati also means the Clove-scented Hchites, Aganosma caryophyllata 
(Echites caryophyllata, Roxhb.), now called mdlati, which is a climbing shrub, 
with bay-like leaves and sprays of middling-sized fragrant white flowers. 
(Roxb., p. 245; Firm., p. 518.) 

§ Parijéta, Erythrina indica. A large tree growing all over India, with 
racemes of numerous large bright scarlet flowers. This tree is generally 
called manddr now. 

|| Kovidéra, Bauhinia variegata, the Bengali rakta-kanchan. A garden tree 
with large reddish-purple flowers. 

ब्‌] Mandara. Prof. Monier-Williams says this is Lrythrina fulgens, but I do 
not find it in Hooker or Roxburgh. May it he H. stricta, which grows in. the 
Western Peninsular and much resembles ए, indica? In Bengal ®. indica is 
now generally called manddr. 

*#* Badara, Zizyphus enoplia (jujuba or scandens, Roxh.), the Bengali kul, the 
Hindustani ber. A small tree with fruit of the size of a large cherry. 

++ Pgtala, Bignonia suaveolens, Roxb., the modern pdrul. I do not find it in 
Hooker. A tree, with large, exquisitely fragrant, dark dull crimson flowers. 
It blossoms during the hot season. Prof. Monier-Williams calls it the Trumpet- 
flower tree, but I do not find this name in any of the Botanical hooks I have 
consulted. 

‘tt Deva-dérn, Pinus devdara, Roxh. tho modern devddér. I do not find it 
in Hooker. A great tree, native of the mountains north of Rohilkhand. No 
species of pine is native in the Peninsula (Oliver, p. 294); this tree therefore 
ig quite out of place in this Gujarat scene. 

, §§ Sdla, the S4l tree, Shorea robusta, the modern sdl. An immense timber 
tree. 

||| T4la, the Palmyra Palm, Borassus flabelliformis, Roxh., the modern tdl. 
Not in Hooker. Fang are made from the large fan-like leaves. 


28 CANTO VI. 


18 malas,* kimSukas,t and fine vanjula trees{ :—inhabited by 
chakors,§ and woodpeckers, shrikes,|| and parrots, 10118. and 
19 sparrows, green pigeons,** and jivajivaka pheasants,t} by priya- 


* Tamd4la, Prof. Monier-Williams says this is Garcinia canthochymus (Xan- 
thochymus pictorius, Roxb.) ; thisis a tree, a native of the mountainous districts 
in India. But Roxburgh says the 18202812 is Diospyros cordifolia, which 
Hooker unites with D. montana; this is a cammon tree. 

+ Kims’uka, Butea frondosa, the Bengali paldsh. Oliver calls this tree the 
Dhak, (p. 195), but I do not find this name anywhere else. It is a common 
tree, with handsome, irregular, orange-red flowers in racemes which are 
covered with a soft greenish-purple down. (Roxb., p. 540.) 

{ Vanjula, Ougeinia dalbergioides (Dalbergia oojeinensis, Roxb.) A tree 
with racemes of nnmerous, rather small, very pale rose-coloured flowers, 
somewhat fragrant. 

§ C’akora, Caccabis chukor. The Chakor is said in Prof. Monier-Williams’ 
Dictionary to be the Greek partridge, Perdiz rufa or Tetrao rufus, but the 
Greek partridge, Caccabis sawatilis, is a different species, inhabiting Europe, 
from the chakor the Asiatic species. The chakor is found in the Himalayas 
and the other northern ranges. It is always a bird of the hills, and does not 
occur in Gujarat, where this scene is laid (Jerdon’s Birds of India, Edn. 
Godwin-Austen, Vol. If, p. 564; Hume and Marshall’s Game Birds of India, 
Vol. IT, p. 38). Tetrao rufus is the name Linnzus gave the European bird. 
Perdix rufa seems, from the edition of his works in the Bengal Asiatic 
Society’s Library, to be an earlier name. There are other partridges in the 
plains of India, Ortygornis gularis, &c., but Ido not think the reference can 
be to them, for the writer seems to be mentioning birds inhabiting the 
Himalayas ; see the nate on the Jivajivaka pheasant, below. 

|| Bhringa-raja. Prof. Monier-Williams translates this, Malabar shrike, 
Lanius malabaricus. This bird stands in Jerdon as Hdolius malabaricus, and 
is, I am informed by Dr. J. Soully, a king-crow. Another bird may be meant 
the Malabar Wood-shrike, Tephrodornis sylvicola, but, as the writer seems to 
be referring to birds found near the Himalayas, bhringa-réja may mean 
any kind of shrike, almost every kind of which is common throughout the 
greater part of India. (Jerdon, Vol. I, p. 400). 

¶ Kokila, the Koil, Hudynamys orientalis (Jerdon, Vol. I, p. 342). 

## Harita, the Green Pigeon, probably the Bengal green pigeon, Crocopus 
phenicopterus, or the Orange-breasted green pigeon, Osmotreron bicincta. The 
Southern green pigeon, Crocopus chlorigaster, and the Green imperial pigeon, 
Carpophaga sylvatica, are not found near the Himalayas 

tt Jivajivaka. Prof. Monier-Williams gives the Synonyms jiva-jiva and 
jivanjiva, and explains the word as a kind of bird supposed to be a pheasant 


BALADEVA’S BRAHMANICIDE. 29 


putras,* and pied-crested cuckoos,t and by various other birds, 
20 warbling pleasingly and very melodiously :—and the lakes, 
beautiful and placid, crowded on all sides with the lotus 
water-lilies,f and lotuses,§ and the brilliant blue water- 


or the chakor. As the chakor is mentioned already, it must have the first 
meaning. Taking it to be akind of pheasant, I would suggest that it is the 
Cheer Pheasant, Phasianus Wallichit. The Sanskrit name 1008 like an ono- 
matopceous one, and the ory of this bird 18 ^ something like the words chir 
a pir, chir a pir, chir chir, chirwa chirwa.” Cheer is the native name. The 
bird is found in Garhwal and Kumaon and the neighbouring country, and 
inhabits the middle slope of the Himalayas (Hume and Marshall, Vol. I, p. 
169: Jerdon, Vol. I, p. 527). If this bird be a pheasant, itis clear the writer 
is mentioning, not the fanna of Gujarat, but of the country near the Hima- 
layas, for it appears from Hume and Marshall, and Jerdon, that no pheasants 
are found in India except in the Himalayan and Indo-Burmese mountains and 
forests. 

* Priya-pntra. I donot know what this bird is. The name affords no 
indication. 

+ C’Ataka, the Pied-crested Cuckoo. Prof. Monier-Williams says the bird 18 
Cuculus melanoleucus, but I find no such name mentioned in Jerdon. It ig 
the Coccystes melanmoleucos of Jerdon (Vol. I, p. 339), which he says is called 
chatak. It is found all over India. 

{ Kumnud, the Lotus water-lily, Nymphea lotus (Oliver, p. 155). There 
seems to be some confusion in distinguishing btween the Sanskrit names for 
the lotus and the water-lilies, and I would attempt a solution in thie and the 
following notes. 

Of the water-lilies, Nymphaea, large water-herbs with leaves and flowers 
floating on the surface, there are 2 species common in India, viz., N. lotus, the 
Lotus water-lily, and N. stellata, the Blue water-lily. 

N. lotus has leaves 6—12 inches broad, and flowers 2—10 inches broad, 
white, rose, or red. This species combines Roxburgh’s N. rubra and N. edulis 
(esculenta). {४8 Sanskrit name is kwmud, and probably ambu-ja; the red 
variety is raktotpata. It closes during the day and opens ai night. 

The latter species, N. stellata, has flowers 1—10 inches broad, slightly 
odorous. It comprises 3 varieties, (1) cyanea (N. cyanea, Roxh.), flowers me- 
dium-sized, blue; (2) parviflora, flowers usually smaller, blue; (3) versicolor 
(NV. versicolor, Roxb.), flowers larger, white, blue, purple, or flesh-coloured. 
The blne-flowered N. stellata is called indtvara, utpala, kuvalaya and ntlotpata. 
(Hooker, Vol. I, p. 114: Roxburgh, p. 427.) 

§ Pundgarika, the Lotus or Sacred Lotus, Nelumbium speciosum. This is the 
only species of Nelwmbiwm in India. It is a large erect water-herb with its 


30 CANTO VI. 


21 lilies,* with water-lilies,t and lotuses;{ and thronged with 
k4damba geese,§ and ruddy shieldrakes|| and water-fowl,{ 
22 with karandava ducks,** pelicans,tft geese,fft tortoises, and 


leaves and flowers raised high above the water. Its leaves are peltate, cupped, 
2—3 feet in diameter. The flowers are 4—10 inches broad, white or rose- 
red. Jts Sanskrit names are kamala, nalini, padmint, pundartka, sarasi-ja, 
and sahasra-patra. The flower 18 padma and panka-ja. The red variety is 
kokanada and témarasa. Roxburgh says the white variety is called in Sanskrit 
sitémbu-ja, and the red variety raktotpala ; but these names more properly 
designate the white and red varieties of the water-lily (Nymphea), and Prof. 
Monier-Williams translates them so. The Lotus opens during the day and 
closes at night (Hooker, Vol. I, p. 116; Oliver’s Indian Botany, p. 156; 
Roxburgh, p. 450.) 

* Nilotpala, the Blue water-lily, Nymphea stellata, see note द on kumud, 
supra p. 29. 

+ Kahléra. Prof. Monier-Williams says this is the White esculent water- 
hiy, Nymphea lotus, but Roxburgh assigns it to his N. cyanea. Can it mean 
the rose-coloured variety of the N. lotus or stellata ? See note व on knmnd, 
supra p. 29. 

¶ Kamala, the Lotus, Nelumbiwm speciosum ; see note § on Pundarika, swpra 
p. 29. Bunt there must be some difference between the two. 

§ Kadamba, a kind of goose with dark-grey wings (kala-hansa), so Prof: 
Monier-Williams. 16 seems to be the Grey Lag-Goose, Anser cinereus, which 
is called kar-hdms in Behar. (Hume and Marshall, Vol. III, p. 55; Jerdon, 
Vol. II, p. 779.) 

|| C’akravéka, the Ruddy Shieldrake or Brahminy Dnck,: Casarca rutila. 
Anas casarca is the Linnzan name. (Hume and Marshall, Vol. II, 1. 125; 
Jerdon, Vol. II, p. 791.) 

शु Jala-kukkota. This is probably the Water-hen, Gallinula chloropus, com- 
monly called the jal-murghi, which means the same. (Jerdon, Vol. II, p- 
718.) 

** Karandava, a kind of duck; also called karanda. I would suggest that 
this is the Common Teal, Querquedula crecca, which 38 now called kerra in 
the N. W. Provinces, and kardo in Sindh. (Hame and Marshall, Vol. III, 
p, 205; Jerdon, Vol. II, p, 806.) । 

tt Plava. Prof. Monier-Williams translates this as pelican, Pelicanus fusi- 
collis ; but I do not find any such species in Jerdon. It may be the Grey 
pelican, Pelecanus Philippensis, which is the most abundant species in India. 
(Jerdon, Vol. II, p. 858.) 

{4 Hansa. This is of course general, and means any kind of goose or 
duck. 


BALADEVA’S BRAHMANICIDE. 31 


divers ;* thronged with these and other birds swimming in the 
water all around. 
23  So-gazing on the delightful forest, Sauri accompanied by the 
maidens gradually proceeded onwards to an incomparable 
24 bower of creepers. There he saw brahmans, deeply read in 
the Vedas and Vedangas, belonging to the families of Kusika, 
25 and Bhrigu, Bharadvaja, and Gotama, and brahmans sprung 
from various famalies, all eagerly listening to the tales, 
26 seated on large outer garments made of the hide of the black 
antelope, and on the kuga grass and on kusa-grass seats; and 
27 Suta (their bard) in the midst, reciting glorious tales of the 
olden times, based on the deeds of the first Surarshis. Seeing 
28 Rama, whose eyes were red with drinking, all the brahmans, 
perceiving he was intoxicated, rose up in haste, saluting the 
29 plough-bearer, except that scion of the bards. Then filled with 
rage, the mighty plough-bearer, who caused all the Danavas 
to quake, rolling his eye, smote Sita. 
30 When that bard was slain while repeating the words of the 
Veda, all those brahmans, clad in black antelope skins, depart- 
31 ed from the wood. And the plough-armed hero, perceiving 
himself disregarded, thought, “ This is a very grievous sin 
32 that I have committed; for since I have come here to a 
brahmans’ abode and have slain Sita, these dvijas perceiving 
33 me have all departed. And my body has a disgusting odour, 
as it were of blood, and I perceive that I am contemned as 
34 a brahmanicide. Fie on my rage, and the wine, my arrogance, 
my cruelty! Possessed by them, I have committed this most 
35 grievous sin. To expiate it I will perform a twelve-year vow, 
making the confession of my deed the uttermost penance. 
36 This then is the pilgrimage which I have now undertaken; I 
37 will go to the Pratiloma Sarasvati itself.” Hence he, Rama, 
went to the Pratiloma Sarasvati. . 
Next listen to this reference to the story of the Pandaveyas. 


* Madgu, a kind of diving bird. It is probably the Little Grebe, Podiceps 
Philippensis, commonly called dub-dubi from its inveterate diving. (Jerdon, 
Vol. II, p. 822.) But it may be the Bald Coot, Fulica atra, which is also a 
ready diver (id., p. 715.) 


32 


10 


11 


CANTO VII. 


Canto VII. 


The Birth of the Sons of Draupadt. 

The Birds explain the fourth question—King Haris-c'andra 
incurred Visvdmutra’s anger, and to appease him gives up to him 
his kangdom and all his wealth—Visvdmiira ill-treats the queen, 
and five Visve Devas censure him for his brutdlity—He curses 
them to be born as men, but exempts them from marriage—They were 
born as the five sons of Draupadi, and died young. 

The righteous birds spoke. 

There lived formerly in the Treta Age a most exalted Rajar- 
shi named Haris-c’andra, virtuous in soul, a ruler of the earth, 
brilliant in fame. No famine, nor sickness, nor untimely death 
occurred among men, nor did the citizens delight in evil, while 
he ruled asking; nor, further, did the people become uproari- 
ous through wealth, valour, austerities or spirituous liquors; 
nor were any females born who failed to reach womanhood.* 

And he, of mighty arm, when once chasing a deer in the 
forest, heard women repeatedly crying, ‘“‘save us”! The king, 
giving over the deer, called out “fear not! who is this per- 
verse being that, under my rule, behaves with injustice P” At 
this interval also the Raudra Vighna-raj, the opponent of every 
undertaking, who was following that cry, deliberated :—“‘ This 
Visvdmitra, full of heroism, undertaking incomparable austeri- 
ties, keeping a vow, is mastering the sciences of Siva and 
others, which have not been perfected before. Those sciences 
being mastered by this man, who governs his mind in patience 
and silence, are verily lamenting, afflicted with dread. How 
can I manage this? Glorious is tls noblest of the Kaugika 
family; I am much weaker than he: these terrified sciences - 
are thus bewailing: it appears to me difficult to be accom- 
plished. Now this king has come in my way, calling out 
repeatedly ‘fear not!’ ; into him indeed entering, I will speedily 
accomplish my desire.” 

Then the king possessed by that Raudra Vighna-r4ja, who had 
thus taken counsel with himself, uttered this speech in anger :— 


* An allusion to infanticide 7 


THE BIRTH OF THE SONS OF DRAUPADI. 33 


12 “ Who is this wicked man that binds fire in the corner of his 
garment, when I the lord am present, gleaming with the 

13 glowing splendour of my power? He to-day, pierced in every 
limb by my arrows, which in their flight from my bow illumine 
the other regious of the sky, shall enter upon a long sleep.” 

14 Thereupon Visvamitra having heard the king’s speech was 
enraged: and, when that great Rishi was enraged, those 

15 sciences perished in a moment. The king moreover, seeing 
Visvamitra, rich in austerities, being terrified, suddenly trem- 

16 bled exceedingly like the leaf of the peepul tree.* When the 
Muni exclaimed, “ wretch !” and “stand!’’; then the king fall- 

17 ing prostrate in reverence addressed him :—“‘O adorable lord! 
this is my duty! I have committed no fault! Deign not O 
Muni! to be angry with me, who am engaged in my duty. 

18 A king, conversant with his duties, must give gifts, and 
roust afford protection, and lifting his bow must. wage war, 
according to the Dharma-ésastras.” 

Vigvamitra spoke. 

19 “To whom, O king, must thou give gifts, whom must thou 
protect, and with whom must thou wage war? Speedily 
declare this, if thou fearest unrighteousness.” 

Haris-c’andra spoke. 
20 “I must always give gifts to brahmans principally, and to 
_ others who are straitened in their means; I must protect those 
in fear; [ must make war with enemies.” 
Visvamitra spoke. 

21 “If your highness, a king, duly regards the duties of kings—I 

am abrahman desirous of a reward, let the desired fee he 


given me.” 


* Ficus religiosa. The leaf, which varies from 2} to 5} inches in length 
and almost the same in breadth, is ovate-cordate, and has a Jong slender apex 
(acumen) 1 to 2 inches long. It hag a round flexible stalk 2 to 3 inches long, 
which is twisted so as to make the inner surface of the leaf face outwards 
from the branch. The leaf hangs downwards by the long stalk, with its 
inner surface, which is slightly concave, facing outwards, and thus 02001168 
the lightest breeze. 

9 


34 CANTO VII. 


The birds spoke. 

22 The Raja, having heard this speech with gladdened soul, 
deemed himself as it were born anew, and addressed the sage 

23 of the Kausika race: ‘‘ Be it declared, adorable sir! what, free 
from doubt, I must give thee; consider it as already given, 

24 albeit most difficult to be obtained, whether gold or money, 
son, wife, body, life, kingdom, city; good fortune—whatever is 
the desire of my own soul.” 

Visvamitra spoke. 

25 “O king! this present has been accepted, which thou hast 
given: first, however, bestow the fee appertaining to the 
Raja-stiya sacrifice.” 

The Raja spoke. 

26 “O brahman! I will indeed give your honour that fee. Choose, 

O chief of the dvijas, whatever present thon desirest.” 
Visvamitra spoke. 

27 “ Give me this earth, with its ocean, and with its mountains, 
villages and towns; and thy entire kingdom, O warrior, with 

28 its multitude of chariots, horses, and elephants ; also thy trea- 
sury and treasure ; and whatever else thou possessest, excepting 

29 thy wife, and son and body, O sinless one! and ezcepting thy 
virtue, which, O thou that knowest all the virtues, follows its 
possessor when he moves. What need for me to say more? 
Let all this be granted me.” 


The birds spoke. 

30 With gladdened mind the king, unperturbed in countenance, 
having heard the Rishi’s speech, joining his hands respectfully 
replied, ‘So be it!” 

Visvamitra spoke. 

31 “If all thy property is given me, thy kingdom, the earth, thy 
army, thy wealth,—whose is the lordship, 0 Rajarshi! when I 
the ascetic am seated in the kingdom ? ” 

Haris-c'andra spoke. 

32 “At what time I have yielded up the earth to thee, O brah- 
man! at that time thou, Sir, art the owner: how much more 
now the king.” 


THE BIRTH OF THE SONS OF DRAUPAPI. 35 


Visvamitra spoke. 
33 “If 0 king! the whole earth has been given me by thee, 
thou must deign to depart from the realm wheye I hold sway, 
34 unfastening all thy ornaments, such as thy waist-band and 
every thing else, and clothing thyself with the एर of trees, 
together with thy wife and son.” 


The birds spoke. 

35 Having said “So be it!” and having so done, the king started 
to go, in company with his wife Saivya and his young son. 

36 Then he addressed the king, having obstructed the road as 
he was moving—“ Where wilt thou go, without giving me the 
fee appertaining to the Raja-stya sacrifice P” 

Haris-c'andra spoke. 

37 ^“ Adorable Sir! this kingdom has been given thee free from 
adversaries: these our three bodies, O Brahman! are all that 
remain to me this day.” 

Visvamitra spoke. 

88 “Nevertheless thou must assuredly give me the sacrificial fee ; 
a promise unfnlfilled, especially to brahmans, proves injurious. 

39 As long as brahmans delight, O king! m the Raja-stya sacri- 
fice, so long indeed must the fee for the Raja-stya sacrifice 06 

40 given. After making a promise, one must bestow the gift; 
and one must fight against assailants ; so too the afflicted must 
be protected ; thus hast thou already agreed.” 

Harié-c’andra spoke. 

41 ^“ Adorable Sir, I have nought at present; I will give thee 
the fee after a while: and show me favour, O Brahmarshi! 
bearing in mind noble behaviour.” 

Visvamitra spoke. 

42 “What length of time must I wait for thee, O guardian of 
men! Tell me speedily, or the fire of my curse shall con- 
sume thee.” 


Haris-c'andra spoke. 
48 “Ina month will I give thee the fee-money, O Brahmarshi! At 
present I have no means; deign to grant me this permission.” 


36 CANTO एग. 


Visvamitra spoke. 
44 “Go, go, O,noble king; observe thy duty; and may thy way 
be auspicious! May there be no enemies!” , 


The birds spoke. 

45 Permitted to go, the king departed; his queen, who was 

46 unused to walk afoot,* followed him. Seeing that most noble 
king departing from the city with his wife and son, the citizens 
raised a cry and followed the king, exclaiming— 

47 ^ Alas, O master! why leavest thou us, who are afflicted 
with continual sufferings? Thou, O king, art devoted to 
righteousness, and thou art the benefactor of the citizens. 

48 Lead us also, 0 Rajarshi! if thou regardest righteousness. 
Stay a moment, O king of monarchs! Our eyes as bees drinkt 

49 thy lotus-like mouth. When again shall we behold thee, who, 
when thou goest forth, art preceded and followed by kings ? 

50 Here is thy wife, holding her young son in her hand; following 
thee, before whom, when thou goest forth, go thy servants seated 

91 on elephants! Here goes to-day walking afoot the king 
of monarchs, Harig-c/'andra! Alas, O king, what will thy 

52 very youthful, beautiful-browed, soft-skinned, fine-nosed face 
become, when injured by the dust on the road? Stay, stay, 

58 O best of kings, observe thy own duty. Mildness is a very 
noble virtue, especially among kshatriyas ; what need have we 
of wife, what need of children, or of wealth, or of grain, 

84 QO master? Abandoning all this, we have become mere 
shadows of thee. Alas master! alas Mah4raj4! alas, 0 lord! 

55 why dost thou abandon us? Where thou art, there indeed 
will we be. Thatis joy, where thou indeed art. That is our 
city where thou art. That 18 Svarga where thou, our king, 
art.” 

56 Having thus heard the citizens’ address the king, overwhelmed 
with grief, stood then in the road through very compassion for 

57 them. Still Visvamitra, seeing him distressed by the citi- 


zens exclamations, approaching him, with eyes rolling in anger 


* Read padbhydm for pradbhydm. 
+ Better pwama for pibdmo, let us drink P 


THE BIRTH OF THE SONS OF DRAUPADI. 37 


58 and impatience, spoke: “Fie on thee, vile in thy conduct 
false, crooked in thy speech! who also, after giving me thy 

o9 kingdom, wishest again to withdraw it.” The king thus roughly 
accosted by him replied thus trembling, “I am going,” and de- 

60 parted hastily drawing hisjwife in his hand. Thereupon the 
sage of the Kaugika family suddenly belahoured with a wooden 
staff the very youthful toil-wearied wife, as the king was 

61 drawing her along. Seeing her thus beaten, the king Haris- 
c‘andra, oppressed with pain, exclaimed “Iam going ;” nor did 
he utter aught else. 

62 But then spoke five Visve Devas full of pity, “ This Visva- 
mitra is very wicked; what worlds will he obtain, who has 

63 uprooted this best of sacrificers from his throne ? By whose 
funeral ceremony further shall the soma juice expressed at 
the great sacrifice be purified, by drinking which we shall 
reach the exhilaration that is preceded by incantations ?” 


The birds spoke. 

64 Having heard this their remark, the sage of the Kausika race, 
exceedingly enraged, cursedthem—*“ Ye shall all assume human 

65 form !” And propitiated by them, the great Muni added, ‘ Al- 

66 though in human form, ye shall have no offspring. There 
shall be neither marriage of wives for you, nor hostility: freed 

67 from love and anger ye shall become gods again.” Thereupon 
those gods descended to the mansion of the Kurus with their 
own portions ; they were born of the womb of Draupadi as the 

68 five grandchildren of Pandu. Hence the five heroic Panda- 
veyas did not take to themselves wives, through the curse of. 
that great Muni. 

69 All this has been declared to thee with reference to the tale 
of the Pandaveyas. Thy four questions have been answered 
in song. What else dost thou wish to hear ? 


38 


CANTO VIII. 


Canto VIII. 
The Story of Haris-clandra (continued). 


Visvamitra not satisfied demands further fees, and Haris-c'andra 
in desperation sells his wife and his son to a brahman and himself 
to a clanddla, and gives Visvdmitra all the price—Haris-c'andra 
earns his livelihood as the c'anddla’s’ servant at a burning-ground 
im the most abject state for a year—Then he sees a vision of his 
future transmigrations with a promise of happiness ultvmately— 
His son is bitten by a snake, and the queen brings the corpse to the 
burning-ground—They recognise each other and bewarl their mis- 
fortunes—Both resolve to immolate themselves on their son’s funeral 
pile ; but the gods tnterpose and restore his son to life—Dharma 
explains that he had personated the c'anddla—Indra calls the king 
to Svarga, but he refuses to go without his faithful people—He, 
and his queen and people ascend to Svarga in perfect bliss. 

Jaimini spoke. 

Ye have declared this in order according to my questions : 
great is my curiosity regarding the story of Haris-c’andra. 
Ah! passing great was the woe incurred by that magnanimous 


king; I trust he obtained a happiness fully commensurate, 
O brahmans | 


The birds spoke. 

Hearing Vigvamitra’s speech, the king moved on slowly, full 
of sorrow, followed by his wife Saivy4 with her young boy. 
The king having reached the divine city* of Benares—the 
choice of Siva who pronounced that it was not to be enjoyed 
by men. Distressed with sorrow, he travelled afoot with his 
compliant wife. On entering the city, he saw Vigvamitra 
present. Seemg he had already arrived, Harié-c’andra bowed 
reverently and, joining his hands respectfully, addressed the 
great Muni :—“ Here is my life, and this is my son, and this is 
my wife, O Muni! Take that as the choicest arghya offering 
with which thou shouldst quickly deal. Whatever else we 
should do, deign to excuse that.” 


* For partm read purtm, 


THE STORY OF HARIS’-C’ANDRA. 39. 


Vigvamitra spoke. 

9 “Gone is the month, O Rajarshi!; let my fee be given me, if 
thy word regarding the Raja-stya sacrifice be remembered.” 
Haris-c'andra spoke. 

10 “O brahman, rich in fadeless austerities! to-day the mouth 
will, in truth, be completed : await this half-day which remains, 
bué not long.” 

Visvamitra spoke. 

11 “Be it so, Maharaja! I will come again: unless to-day thou 

shall make the gift, I will pronounce a curse on thee.” 
The birds spoke. 

12 Thus having spoken the brahman departed: and the Raja 
then took thought—“ How shall I give him the fee which has 

13 been promised? Whence can I find powerful friends? 
Whence can I get wealth at this moment? Blameworthy is 

14 my present: how can I escape going downward? How much 
more am J abandoning life! To what region shall I, who am 
nothing, go, if I perish without having performed my promise ? 

15 I shall become a robber of brahmans, a worm, a wicked man, 
the vilest of the vile; or I shall become a slave—better indeed 
let me sell myself.” 


The birds spoke. 
16 Then his wife in words broken with weeping answered the 
king, who was distressed, dejected, anxious, with downcast 
17 face— Leave off care, O Maharaja; preserve thy truthfulness ; 
a man destitute of truth should be avoided like a burning- 
18 ground. There is no higher righteousness, they say, for a 
man than this, namely, maintaining his truthfulness, O noble 
19-man! Oblations to consecrated fire, or study, or the whole 
circle of good deeds, such as liberality, &c., are fruitless in 
20 him who speaks at random. Truthfulness is constantly 
declared in the Dharma-sdstras to tend to the salvation of men 
of understanding; and falsehood to the overthrow of men of 
21 uneducated minds. A king named Kriti, after offering seven 
horse-sacrifices and a Raja-stya sacrifice, fell forthwith from 
22 Svarga for falsehood. O king, I have given birth to a child—’ 


40 CANTO VIII. 


Thus having spoken she wept alond. The king spoke as fol- 
lows to her whose eyes were bathed in tears. 
Haris-c’andra spoke. 

23 “Cease, lady, thy agitation ; here stands thy boy ; pray, speak 
what thon desirest to say, O thou who art gracefal in thy 
gait !” 

The queen spoke. 

24 “QO king, I have given birth toa child: the wives of good 
men bear fruit in their sons. Do thou therefore, bemg such a 
man, give me in exchange for wealth, and pay the brahman 
the fee.” 


The birds spoke. 
25 Hearing this proposal, the king lost his seuses; and on re- 
20 gaining consciousness lamented, sorely grieved :—“ Dire is this 
grief, O lady, that thon thus mentionest to me: is thy joyous 
27 intercourse with me, wretch that I am, forgotten ? Ah! alas! 
how couldest thou suggest this. O sweet-smiler. Repugnant 
23 is this plan: how can I execute itr” Thus having spoken, 
the king, repeating the word “Shame! shame!” fell to the 
29 ground overwhelmed by faintmess. Seeing the king Harié- 
c‘andra prostrate on the earth, the queen fnll of sorrow, 
uttered these piteous words :— 
The queen spoke. 
30 “Alas! Maharaja! from whom has come this evil thought, 
that thou, who art accustomed to coverings made of the hair 
31 of the spotted deer, hast fallen on the bare ground? Here 
sleeps the king, my lord, on the ground,—he, by whom ten 
thousands of choice cattle and wealth were dispensed among 
32 brahmans. Ah! woe! what has this king done to thee, O 
brahman, that he, the equal of Indra and Vishnu, has been 
33 reduced to a state of coma?” Having soliloquised thus, she, 
beautifal-hipped, fell swooning, crushed by the intolerable 
34 great weight of her husband’s misfortunes. The child seelng 
his parents lyimg thus helpless on the ground, being exces- 
35 sively hungry and very unhappy, spoke :—“ Father, dear 
father, give me some food ; mother, mother, give me something 


THE STORY OF HARIS'-C’ANDRA. 41 


to eat. I have become dreadfully hungry, and the tip of my 
tongue 1s growing parched.” 
The birds spoke. 
36 At this interval arrived Vigv4mitra great in austerities ; 
but, seeing Haris-clandra lying on the ground in a swoon, 
37 he sprinkled the king with water and addressed him thus :— 
^“ Rise up, rise up, O supreme king; give me the-fee I desire. 
38 A debtor’s misery increases from day to day.” Then being 
39 refreshed with the snow-cold water, the king, recovering con- 
sciousness, and perceiving Visvamitra, again fell into a swoon, 
40 and the Muni grew angry. The brahman, making the king 
recover, spoke :—‘ Let my fee be given me, if thou regardest 
41 righteousness. By truth the sun sheds warmth; in truth 
the earth stands firm; truth in speech is the highest righte- 
42 ousness: Svarga is based on truth. Also a hundred horse- 
sacrifices and truth are placed in the balance—truth verily 
43 outweighs the hundred horse-sacrifices. Otherwise what 
motive is there for my speaking thus peaceably to thee, base 
44 one, evil-intentioned, and cruel, false in speech ? Since thou 
art powerful as king, let this my kindly feeling be heeded. [If 
45 O king, thou shalt not give me the fee to-day, when tho 
sun reaches the Western mountaim, then I will assuredly curse 
thee.” 
Having spoken thus the brahman departed ; and the king 
46 remained, weak with terror, fugitive, vile, indigent, harassed 
by the malicious and the rich. His wife again spoke thus— 
47 “Bet my proposal be complied with, lest consumed by the 
fire of his curse thou perish.” But the king, thus urged 
48 by his wife again and again, replied—‘ Lady, here without 
pity I proceed to sell thee ; what even the malicious could not 
49 do, that do I, if my voice be able to utter so hard a speech 
as this.’ Thereupon having so spoken to his wife, he went 
unnerved to the city and then, his throat and eyes impeded 
with tears, uttered this speech ;— 
The king spoke. 
50 “Ho! ho! citizens, listen ye all to my word. Why do ye 
ask me, ‘ho! who art thou?’ J am mischievous, mhumaw 
6 


49, CANTO VIII. 


51 either a very crue] Rakshasa, or even more wicked than that, 

52 I, who will not yield up my life, am come to sell my wife. If 
any of you has need of the desire of my life as a slave-girl, 
let him speak quickly while I survive.” 


The birds spoke. 
53 <A certain aged brahman approaching accosted the king— 
“Deliver the slave-girl to me; [I ama purchaser, paying 
54 ready money. I have no little wealth, and my wife is very 
young; she cannot perform the household duties; therefore 
55 give me this girl. This wealth is proportionate to the skill, 
age, beauty and disposition of thy wife: take it; deliver me 
56 the maiden.” When thus addressed by the brahman, king 
Haris-c'andra’s mind was lacerated with grief; nor did he 
57 make him any reply. Thereupon the brahman binding up 
the money in cash in the end of the king’s back-cloth dress, 
58 dragged off the queen, seizing her by the hair. But the 
child Rohitasya, who had a boy’s side-locks of hair, and who 
was clutching her dress with his hand, wept on seeing his 
mother dragged away. 


The queen spoke. 
59 = ^ Loose, loose me, noble Sir! while I take a look at my boy. 
A future view of him, kind Sir! will be difficult to get. 
60 See! come my child to me thy mother thus gold into slavery. 
Do not touch me, my royal child! I must not be touched by 
61 thee now!” Then suddenly the boy seeing his mother dragged 
along, ran to her crying “Mother!” with tear-soiled eyes. 
62 The brahman purchaser, seeing the child had approached, 
kicked him with his foot; the latter, however, exclaiming 
^ Mother !” did not leave hold of his mother. 


The queen spoke. 


63 “Shew me favour, O master! and buy this boy. Although 
purchased, I shall not be a diligent servant to thee, Sir, 

64 when separated from him. Do thou in this way beam fa- 
vourably on me unfortunate; unite me with my child, as a 
cow with her calf.” 


THE STORY OF HARIS’-C’ANDRA. 43 


The brahman spoke. 

65 “Take thou this wealth and give me the boy: the wages 
of a man and woman have been fixed by those conversant with 
the Dharma-sdstras at a hundred, a thousand, and a hundred 
thousand pieces, and a price of ten millions by others.” 


The birds spoke. 

66 Accordingly then he bound that money in the king’s upper 
garment, and taking the boy bound him close together 

67 with his mother. Seeing them both, his wife and son, led 
away, the king lamented sorely grieved, sighing deeply again 

68 and again. “My wife whom neither the wind, nor the sun, 
nor the moon, nor the populace formerly gazed on, here she 

69 is, fallen into bondage. Here is my boy, who is sprung from 
the Solar race, and whose hands and fingers are very young, 

70 disposed of by sale. Shame on me, sorry fool that I am! Ah, 
my darling! ah, my child, my pet! my imprudent conduct, 
base man that I am, has brought me into thraldom to fate; 
yet I am not dead, ah shame!” 

The birds spoke. 

71 While the king was thus lamenting, the brdhman taking 
them both disappeared hastily among trees, houses and other 

72 high objects. Then Visvamitra meeting the king, demanded 
the wealth; Harig-clandra delivered that money to him. 

73 Considering those riches, procured by the sale of the wife, 
insufficient, Kaugika enraged addressed the sorrow-stricken 

74 king. ‘“O kshatriya, if thou deemest this a fitting sacrificial 
fee for me; then behold thou quickly my supreme might, 

75 arising from austerities well performed here, and from stain- 
less brAhmanhood, and from my terrible majesty, and from 
my perfect study.” 

Hariég-c’andra spoke. 

76 “More will I give thee, adorable one; be pleased to wait 
some time; at present I have nought; my wife has been sold, 
and my young son.” 

Visvamitra spoke. 

77 + «+ This fourth part that now remains of the day, O king, for 

that I must wait; nought more must I say to thee.” 


44 CANTO VIII. 


The birds spoke. 


78 So, having uttered the harsh pitiless speech to the supreme 
king, the angry Kausika took the money and quickly departed. 

79 When Visvamitra had gone, the king, encompassed by a sea 
of fear and sorrow, after reflecting in every aspect, spoke alond, 

80 with downcast face :—‘‘ Whatever man desires me for a slave, 
bought with money, let him speak quickly, while the sun yet 
shines.” 

81 Then advanced hastily the god Dharma, wearing the form 
of a c/anddla, foul-smelling, disfigured, uncouth, bearded, 

82 with projecting teeth, compassionate, dark in complexion, his 
belly pendulous, his eyes tawny and haggard, his pronuncia- 
tion rude, and carrying a batch of birds, adorned with gar- 

83 lands taken from corpses, a skull im his hand, his face long, 
horrid to look at, talking .much and often, surrounded by a 
pack of dogs, dreadful, a staff in his hand, hideous. 


The c’andala spoke. 

84 “TI am an applicant to thee; tell me quickly thy own hire, 
at which, whether little or much, thou art to be acquired.” 
The birds spoke. 

85 There gazing at him, such as he was, cruel-eyed, very 
coarse, muttering, very bad in disposition, the king asked 
“Who art thou P” 

The c’'andala spoke. 

86 “I am a c’anddla, known here in this greatest of cities as 
Pravira, famed as the slayer of those condemned to death, the 
gatherer of blankets from corpses.” 

Haris-c'andra spoke. 


87 “TI should not wish to become the despicable slave of a 
clanddla; better to be consumed by the fire of the curse 
rather than to be thrall to a c’andala.” 


The birds spoke. 
88 While he was so speaking, the great hermit Visvamitra 


THE STORY OF HARIS’-C’ ANDRA, 45 


arrived, his eyes rolling with anger and wrath, and said this 
to the king :— 
Visvamitra spoke. 
89 “This e’andala is ready to give thee no little wealth; why 
is not my full sacrificial fee paid me P” 


Haris-c’andra spoke. 


90 “ Adorable descendant of Kusika! I know myself to be 
sprung from the Solar race; how, though desirous of wealth, 
shall I go into bondage to a c’andala ? 


Visvamitra spoke. 

91 “Tf thou wilt not give me the c’andéla’s wealth, obtained 
in exchange for thyself, at the fixed time, I will assuredly 
curse thee.” 

The birds spoke. 

92 Thereupon the king Haris-c’andra, his life bound up in 
his anxiety, overcome with agitation seized the Rishi’s feet, 

93 exclaiming—“ Be thon gracious! I am a slave; I am in suffer- 
ing; frightened am 1 ; and I am specially thy votary: shew 
me favour, O Brahmarshi! Deplorable is association with 

94 c’anddlas. Instead of the balance of the money, I would be 
subject to thee indeed, O mighty Muni! thy agent in every 
matter, thy servant, obedient to thy will.” 

Visvamitra spoke. 

95 “If your honour is my servant, then, given by me to the 

९211६19. for a hundred millions of money, thou hast fallen into 


ry ” 


slavery 


The birds spoke. 
96 When he had so spoken, the low out-caste then, glad in 
mind, giving that pelf to Visvamitra, bound the king and 
97 led him, bewildered by blows of the staff, his senses utterly 
confused, grieved at his separation from his loved kindred, 
to his town. | 
98 Then king Harig-c’andra, dwelling in the c‘andéla’s town, 


46 CANTO VIII. 


99 at morning, noon and evening sang this :—‘‘ My downcast 
girl seeing before her my downcast son, filled with grief, 
100 remembers me; hoping ‘the king will free us both, by 
giving, when he has amassed wealth, more wealth than this 
to the brahman.’ She, fawn-eyed, does not know that I 
101 have done more wickedly. Loss of kingdom, abandonment 
of friends, sale of wife and son, and this c’andala-life that 
102 I have sunk to :—alas! a succession of misfortunes.” Dvwell- 
ing in this condition, he remembered unceasingly his beloved 
son and his soul-engrossing wife; deprived of all his pro- 
perty, and abject. 
108 Now ,for some time king Haris-c’andra, as a servant to that 
man, became a gatherer of garments from dead bodies at the 
104 burning-ground, and was instructed by the e‘anddla, who 
gathered garments from dead bodies—“ Stay here day and 
105 night on the look ont for the arrival of corpses. This part 
is to be given to the king, and a sixth part is for the corpse, 
let three parts be for me, and two parts for thy wages.” 
106 Thus instructed he went to the mortuary house and to the 
southern quarter, where then stood in Benares the burning- 
107 ground, a place of horrible cries, frequented by hundreds of 
_ jackals, strewn with the garlands from corpses, foul-smelling, 
108 reeking with smoke, thronged by 1546198, Bhitas, Vetalas, 
Dakinis, and Yakshas, crowded with vultures and jackals, 
109 encompassed by packs of dogs, thickly strewn with heaps 
of bones, full of dreadful odours; pervaded with the cries 
of the friends of the various dead persons and with a terrible 
110 hubbub—* Ah! son !—friend !—ah! kinsman !—brother !— 
my child, dear to me now !—ah ! husband !—sister !—mother ! 
111 —ah! maternal uncle!—paternal grandfather !—maternal 
grandfather !—father !—grandson !—where art thon gone ! 
—come, my kinsman !”; where was heard a great din of 
112 persons uttering such cries as these :—a place filled with the 
113 sputtering of burning flesh, marrow and fat. Black half- 
burnt corpses, their rows of teeth just bursting into view, 
grinned from amidst the fire, as if saying, ‘ This is the body’s 
114 final state! Here the fire crackled along rows of bones of 


THE STORY OF HARIS’-C/ANDRA. 47 


vartous ages ; and there was the sound of the wailing of the 
relations, which was caused by the merriment of the puk- 
115 kasas.* There is heard a very loud and frightful sound,— 
as if at the close of the age,—of Bhitas, Vetalas, 21846128, 
116 Ganas and Rakshasas singing. Crowded with great heaps 
of buffaloes’ ordure and cows’ dung; and surrounded with 
high piles of the ashes derived therefrom, mixed with bones; 
117 darkened by the confusion of the crows among the many 
offerings, garlands and lamps; filled with many sounds, the 
118 burning-ground resembles Naraka.t The burning-ground 
reverberated with the fire-pregnant, inauspicious yells of the 
she-jackals; it was impenetrable by reason of the terrific cries’; 
very dire} with the close contagion of fear; and painful by 
reason of the sounds of lamentation. 
119 The king arrived there, unhappy, ready to grieve: “ Ah 
servants, ministers, brahmans! Where has that my kingdom 
120 gone, 0 Creator? Ah Saivya! ah my young son! forsaking 
me, luckless one, through Visvamitra’s fault they both, mine 
121 own relatives, have gone elsewhere.” There revolving thus in 
his mind over and over again the words of the c’andala, 
dirty, uncouth in every limb, his hair long, mal-odorous, bear- 
122 ing a flag, armed with a club, somewhat resembling Death, and 
running hither and thither, exclaiming “This price has been 
123 obtained for this corpse, and shall I get it? This is mine, 
this is for the king, and this for the head c’dndala;” 
the king, while running in all directions, and while alive, 
124 entered into another birth. Clothed in patched cloth made: 
of old rags well fastened together; his face, arms, belly and 
feet covered with ashes from funeral piles and with dust; 
125 his hands and fingers smeared with various kinds of fat, 
oil and marrow; sighing; intent on satisfying himself by 
126 feeding on various corpses and water ;§ his head dressed with 
* A. low caste. 
+ Naraka, the general name for hell or the place of torment; it is distin- 
guished from Pdtdla, the lower regions. 


{ Read bheyam for bhayam ? 
§ The text ndnd-savodana-kritdhdra seems to be incorrect. 


48 CANTO VIII. 


bands of garlands therefrom; he sleeps not either by day 
127 or by night, frequently exclaiming “ah! alas!” In this 
manner passed twelve months as if a hundred. 
One day that noble king wearied, separated from his kind- 
128 red, and uncouth in form, being overpowered by slumber, fell 
indeed into a dead sleep; and there on his pallet beheld a 
129 great wonder :—Through the power of destiny, he had in 
another body by diligent occupation at the burning-ground 
130 given the guru his fee, and there was immunity from the inflic- 
tion of pain for twelve years. Then he saw himself conceived 
181 in the womb of a pukkasa woman. Further the king, when 
in that condition, considered thus—“‘ Immediately 1 am 
132 born, I will verily practice the duty of liberality.” There- 
upon he was born. Then as a pukkasa boy he was always 
ready to perform the obsequies of the dead bodies in the 
133 burning-ground. On his reaching his seventh year, a dead 
brahman was brought to the burning ground by the rela- 
tives ; then he perceived that the brahman had been poor and 
134 virtuous. But he, asking for his wage, despised the brahmans ; 
those brahmans mentioned there what Visvamitra had done,— 
135 “ Do thou a deed most sinful, and vicions, 0 evil-doer ; Harié- 
clandra the king was formerly turned by Visvamitra into 
136 a pukkasa for breaking the slumber of a brahman, by 
the destruction of his merit.” When he did not have patience 
137 with them, they then in anger cursed him—‘“ Go forthwith 
thou vilest of men to terrible Naraka.” Immediately upon 
138 these words, the king still in his sleep saw Yama’s mes- 
sengers, bearing nooses, terror-inspiring. He saw himself 
139 then seized by them and led off by force. Sorely afflicted, 
exclaiming, “Alas now, O mother! O father!” he fell 
140 into Naraka into a tub of oil. And he was torn asunder beneath 
by saws and the edges of razors, and suffered pain in dense 
141 darkness, feeding on pus and blood. He saw his dead self, 
seven years old, in the form of a pukkasa. Day by day in 
142 Naraka he is burnt and roasted in one place; he is afflicted 
and shaken in another place; he is killed and torn asunder 


THE STORY OF HARIS’-C’ANDRA. 49 


in another place; in another he is made to melt away and to 
143 blaze; in another place he is assailed with cold winds. He 
remained in Naraka one day, which was as long as a hun- 
dred years; soa hundred years there in Naraka are called by 
144 the demons. Thereafter cast upon the earth he was born as 
a dog, eating filth and vomited matter, and enduring cold 
145 and heat: in a month he died. Next he saw his body born 
as an ass, an elephant, a monkey, an ox,a goat, a cat, and 
a heron, a bull, a sheep, a bird, a worm, a fish, a tortoise, and 
146 a wild boar, a porcupine, # cock, a parrot, a maina,* and mo- 
tionless living objects, a snake and other corporeal beings. 
147 Day by day consumed with grief he saw the birth of one 
living being after another; a day was as a hundred years. 
148 A full hundred years thus passed with him there born among 
the lower creation. And the king saw himself born once again 
149 in his own race. While in that state, he lost his kingdom 
in dice-playing; and his wife was carried off, and his son 100 ; 
150 and he sought the forest alone. There he saw a terrible 
ravenous lion approaching with open mouth, accompanied by a 
151 young elephantt+; and again he was devoured, while ready 
to bewail his wife, ‘Ah S’aivya! where art thou gone now, 
152 forsaking me here in misery?’ Again he saw his wife with 
her son imploring him, ‘Rescue us O Haris-c’andra! What 
153 hast thon to do with dice-playing, my lord? ‘Thy son has 
fallen to a lamentable condition, and so has thy wife S’aivya.’ 
Then he no longer saw them, though running about again and 
154 again. And again he saw,—he the king was seated in 


* §/4rikd, a maing. There are several kinds of mainas (or mynas). The 
best known are the Common maina Acridotheres tristis, which is a brown bird 
common thronghont India, and the Nepal Hill maina Hulabes intermedia, 
which is a black bird found along the lower ranges of the Himalayas. Both 
are commonly caged and learn to talk, but the latter attains much higher pro- 
ficiency. (Serdon’s Birds of India, Edn. Godwin-Austen, Vol. II, pp. 325 and 
339). Prof Monier- Williams says S’ériké is Gracula religiosa or Turdus salica. 
The former name is an old name of the Southern Hill maina (Z. religiosa) and 
of the Nepal Hill maina (ह, intermedia). (Id., Vol. Il, pp. 337, 339). I 
do not find the second name in Jerdon. 

+ Sarabha; or a fabulous animal with eight legs, stronger than a lion, 


7 


50 


155 


156 


157 


158 


159 


160 


161 


162 


163 


164 


165 


166 


167 


168 


169 


CANTO VIII. 


Svarga ; she poor thing was brought by force, with dishevelled 
hair, stript of her garments, exclaiming ‘Ah! alas! rescue 
me!’ in repeated cries. Then again he saw there through 
Yama’s ordainment—the dwellers in the sky are calling out 
‘Come hither O king! Yama has been addressed by पाण 
mitra, 0 king, regarding thee.’ Yama’s servanis, who bore 
nooses of serpents, having thus spoken, lead away the prince 
by force. Yama related Visvamitra’s deed. At that point, how- 
ever, his change which resulted from iniquity came to an end. 
These were all his states of being which were revealed in sleep ; 
they were all experienced by him during twelve years. When 
the twelve years were spent, being brought forcibly by the 
demons, he saw Yama in bodily shape. Yama addressed the 
king, ‘This anger of the high-souled Vigvdmitra is difficult 
to be resisted. Kausika will inflict even death on thy son. 
Go thou to the world of men, and undergo the remainder of 
thy suffering. When thou art gone there, O supreme king! 
thou shalt obtain happiness.’ And when the twelve years 
expired, the king, at the end of his misery, fell from the sky, 
being thrust away by Yama’s messengers. 

And when fallen from Yama’s world, he awoke through the 
agitation of fear, exclaiming, “ Alas! woe is me!” thinking 
of the working of the corrosive substance in his wounds. 
“In my sleep I have seen grievous woe, the end of which I 
do not perceive: but have twelve years, as I have seen in 
my sleep, gone with me?” he inquired with agitation of the 
pukkasas standing there. ‘ No” replied certain of the by- 
standers ; and others said exactly the same. 

Then the king grieved at hearing this, sought the gods 
for refuge, ejaculating, ‘‘ May the gods bestow blessings on me, 
on S’aivyé and on my child. Adoration to great Dharma! 
Adoration to Krishna the creator, all-comprising, pure, 
ancient, and immutable! Adoration to thee, O Vrihaspati ! 
and adoration to thee, Indra !” 

Having uttered this prayer, the king employed himself in 
the pukkasas’ occupation, in fixing the price of corpses, as 
if again dead in memory. Filthy, matted-haired, black, 


THE STORY OF HARIS’-C’/ANDRA. 51 


170 armed with a club, despondent was the king. No son had 
he, nor wife indeed, in the track of his memory; ruined in 
energy was he through the loss of his kingdom; dwelling 
then in the burning-ground. 

171 To that place came his queen, bewailing, bringing her son 

172 dead, for the boy had been bitten by a snake. “Ah my 
darling! ah my son, my child!” thus she was oft exclaim- 
ing; emaciated, pallid, insane, her hair covered with dust. 


The queen spoke. 

178 “Alas 0 king! dost thou not see to-day on earth this 
thy child, whom thou didst formerly see playing about, now 
bitten by a huge snake and dead P” 

174 The king, listening to that her lamentation, hurried thither 

175 thinking “here will be a dead man’s blanket.” But the king 
did not recognise as his wife her, who was weeping sorely, 
who worn with his long absence was like a woman in another 

176 birth. The princess too seeing him, who formerly had 
beautiful locks, now with matted curls did not recognise the 

177 king, who was like a withered tree. The king seeing the 
snake-bitten child, who was characterized with the kingly 

178 marks, on the black cloth, fell into a reverie :—“ Ah! alas! 
to what a state has this child born in the family of some king 

179 been brought by malignant Death! For, since I have seen 
my child thus lying in his mother’s lap, my child Rohitasya 

180 with his lotus-like eyes recurs to my memory. Such in- 
deed would be my child, and of about this age, if dreadful 
Death has not made him his thrall.” 


The queen spoke. 
181 “Ah my child! through disregard of some sin this great’ 
and terrible evil has befallen us, the end of which we do not 
182 perceive. Ah, my lord king! how dost thou remain placidly 
in some place without consoling me who am miserable ? 
183 Loss of kingdom, forsaking of friends, sale of wife and 
child—what has thou not done to the Raéjarshi Harié-c’andra, 
O creator ?” 
184 Hearing this her lament the fallen king, recognising his 


By CANTO VIII. 


185 loved wife and his dead son, exclaimed ‘ Alas! this is in- 
deed my very S'aivy4, this is my child!’ and wept consumed 

186 with sorrow, and fell into a swoon. She too recognising him 
fallen into that state, fainted with affliction and sank motion- 

187 less to the ground. The king and queen both regaining con- 
sciousness together, wailed in deep suffering, oppressed with 
the load of anguish. 


The king spoke. 
188 “Alas my child! when I look on thy very young face, with 
| its beautiful eyes, brows, nose and curls, is not my afflicted 
189 heart torn asunder? ‘To whom, as he comes to me of him- 
self sweetly babbling, ‘Father, dear father,’ shall I affec- 
tionately exclaim with an embrace, ‘My child, my child’? 
190 By whose knees shall the yellow dust be brought that shall 
191 soil my upper garment, my lap and body ? Born of my body 
and limbs, thou wast the delight of mind and heart to me, 
who, bad father that I am, sold thee, O my child, like a chattel. 
192 After snatching away my large kingdom entire, with its 
resources and wealth, Fate as a noxious serpent then bit my 
193 child. Just gazing on the lotus-face of my son, who has 
been bitten by the serpent Fate, even I am now blinded 
194 by the dire poison.” Having thus spoken, incoherent through 
tears, he took the boy, and embracing him, fell motionless in 
& Swoon. 


The queen spoke. 

195 “This tiger-like man is known truly by his voice; he has 
the moon-like mind of a wise man; it is Harig-clandra with- 
196 out doubt. And his nose is prominent in front and goes 
downwards; and like opening buds are the teeth of him, 
197 the renowned, the high-souled. Wherefore has this king come 

o the burning-ground to-day P” 
Ceasing her grief for her son, she looked at the prostrate 
198 king. Agitated, surprised, afflicted, sorely oppressed on ac- 
count of her husband and son, gazing earnestly, she then 
saw her husband’s abominable staff fit for a low ontcaste 


THE STORY OF HARIS'-C'ANDRA. 58 


199 Thereupon the long-eyed lady fainted, and gradually regain- 
img consciousness, spoke falteringly :— 
200 “Fie on thee, 0 Fate! most doleful, unruly, abominated, who 
hast reduced this god-like king to the position of a low out- 
201 caste. Though thou didst make him undergo loss of kingdom, 
forsaking of friends and the sale of wife and son, yet hast 
thou turned the king, after he was parted from us, into this 
202 c’andala. Ah! 0 king! why dost thou not now raise me, 
who am thus afflicted, from the ground and tell me to mount 
203 to thy couch? Ido not 866 this day thy regal umbrella, nor 
yet thy golden vase, thy chowrie or fan; what is this revolu- 
204 tionP He, before whom formerly, when he moved, kings in 
the guise of servants freed the earth from dust with their 
205 own upper garments,—such having been, he the supreme 
king now walks oppressed with grief in the burning-ground, 
which is thickly strewn with jars and pots, with skulls fast 
fixed therein ; where the hair of corpses is concealed by the 
206 remains of sacrificial ceremonies and strings; where the 
cavities of the dry ground are bedecked with oily exudations ; 
which is dreadful by reason of the mixing of the marrow and 
half-burnt bones with the ashes and charcoal; where the 
207 small birds have been scared away by the cries of the 
vultures and jackals; which has spread gloom over the 
regions of the sky with the colour of the trails of smoke from 
208 the funeral piles; where the night-roaming demons are 
joyful through the delight of tasting carrion.” 
209 Thus having spoken the princess embraced the king’s neck 
and, bearing hundreds of woes and griefs, lamented with sor- 
rowtful voice,— 


The queen spoke. 
210 “O king, is it sleep or waking truth? Tell me Sir, this 
that thou art thinking of: my mind is bewildered indeed. 
211 If this be so, O thou conversant with righteousness, there is 
no help in righteousness, nor in worship of brahmans, gods 
212 and others, zor in protecting the world; there is no such thing 
as righteousness. Whence are there truth, and candour, and 


54 CANTO VIII. 


meekness, in that thou, the devotee of righteousness, hast been 
ousted from thy kingdom £" 
213 Hearing this her speech, sighing deeply he related m 
faltering accents to the slender-limbed lady, how he had 
214 become a low outcaste. She also the timid /ady wept very 
long, and sighing deeply, full of grief, told him how her son 
had met bis death. 
The king spoke. 
215 “My darling, I choose not to undergo affliction for a long 
time, nor is my soul docile, O slender-limbed lady. Behold 
216 my ill-fortune. If I shall enter the fire, with the permis- 
sion of the c’andadla, I shall in another birth go again into 
217 bondage to ९०१६1०8. I shall fall into Naraka, as a worm- 
eating insect ; into Vaitarini* which is slimy with much pus, 
218 fat, blood, and sinews. Reaching the Asi-patra wood, I 
shall be frightfully cut to pieces; or reaching Maha-raurava 
219 and RauravaI shall be burnt. Surrender of life is the shore 
for one sunk in the ocean of grief. I had just one son, who 
220 was this boy, to continue my family. He too has sunk 
through the violence of the waters of my Fate, which are 
very strong. How shall Il resign my life? JI am dependent 
221 on others, and in a strait. Or, does not a man afflicted with 
pain regard evil? There is no such suffering in the brute 
222 creation, nor in the Asi-patra forest. Whence is there such 
suffering in Vaitarini as in the bereavement of ason’ I will 
223 fall then with my son’s body into the blazing fire, O 
slender-limbed ! Thon must pardon my ill-deeds ; and do thou 
who hast my permission go to the brahman’s house, O bright 
224 smiler! And hearken, O slender-limbed! to my word with 
respectful mind. If one makes gifts, if one offers sacrifices, 
225 if the gurus are satisfied, there may be union for me in an- 
other world with my son and with thee. But whence in this 
226 world will there be this aim forme? In company with thee 
I shall speed happily on in the search for our son, which J 
shall make laughingly or somewhat secretly, 0 bright-smiler. 


* The river of Naraka. 


THE STORY OF HARTS’-C/ANDRA. 55 


227 Thou must pardon at my request all that Ihave spoken ill; 
despise not that brahman through pride that thou art a 
queen ; thou must please him with thy utmost efforts, as if 
he were thy lord and god, © beautiful lady !” 


The queen spoke. 
228 “T also, O Rajarshi, unable to endure the burden of grief 
will assuredly enter the blazing fire with thee here this day.” 


The birds spoke. 
229 Thereupon the king heaping up the funeral pile, placed 
his son thereon ; and then associated with his wife he joined his 
230 hands reverently, thinking of the Supreme Soul, Siva, 
Narayana Hari Vasudeva, the ruler of the gods, who sits in 
the cave-like recesses of the heart, of Brahman who 1s without 
beginning or end; of Krishna, yellow-clad, beautiful. 
231 While he was thinking, Indra and all the gods, making 
232 Dharma their icader, assembled in haste. Approaching spake 
they all—“‘Ho! O king! hearken, O lord! This is Brah- 
233 man, visible to open sight, and the adorable Dharma himself ; 
and here are all the Sadhyas,* the Marnts,+ the Lokapalas,t 
with their vehicles, the Nagas,§ the Siddhas|| and the Gand- 
234 18188, and the Rudras** and the two Asvins,—these and 
and others, many in number, and also Visvamitra, whom the 
235 three worlds could not formerly make a friend. But Visva- 
mitra desires to proffer thee friendship and good.” 
He mounted, thereon he met Dharma, and Indra and Visva- 
roitra. 


Dharma spoke. 
286 “Benot rash, O king! I Dharma have visited thee, gratified 
with thy patience, self-command, truth and other virtues.” 


मैः Class of inferior deities. 

+ Wind-gods. 

गु Guardian-gods of the world. 

§ Human-faced serpents of Patala. 

|| Class of demi-gods. 

भु Demi-gods, Indra’s celestial musicians. 

कक Eleven demi-gods (personified roaring of the wind). 


56 CANTO VIII. 


Indra spoke. 

237 “८ 0 virtuous Harig-c’andra! I Indra have approached nigh 
thee; the eternal worlds are won by thee and thy wife and 

238 son! Accompanied by thy wife and son, ascend, O kmg! to 
the third heaven, which to others is very difficult of attain- 
ment, but which has been won by thine own deeds.” 

The birds spoke. 

239 Then Indra, the lord, going to the funeral pile, poured 
down from the sky a shower of nectar that prevents sudden 

240 death, anda very copious shower of flowers, accompanied 
with the sound of the heavenly drums, here and there on 

241 that closely-gathered assemblage of gods. Then the high- 
souled king’s son arose, very youthful in body, in per- 

242 fect health, placid in his organs and mind. And king 
Harié-c’andra immediately embraced his son; and in pos- 
sessing his wife regained his own Fortune. He was decked 

243 with heavenly garlands; and was happy, completely satisfied 
in heart, and filled with supreme joy. 

244 Indra at once re-addressed him. ^“ Accompanied by thy wife 
and son, thou shalt gain supreme felicity. Ascend, O vir- 
tuous king, by the results of thy own actions !” 

Haris-c’andra spoke. 

245 “QO king of the gods! while unpermitted by my master the 
low outcaste, I will not, without having recompensed* him, 
ascend to the abode of the gods.” 

Dharma spoke. 

246 ^“ Perceiving this thy affliction that was to be, I myself de- 
scended as the low outcaste through an illusion of myself ; 
and I displayed that inconsiderate conduct.” 

Indra spoke. 

247 Ascend, O Haris-c’andra, to the supreme abode which is 
desired by all mankind on the earth, the abode of men holy in 
deed.” 

Haris-c'andra spoke. 
248 “QO king of the gods, adoration to thee! hearken also to this 


# For a-gaivd read a-dativd 2 


THE STORY OF HARIS’-C’ANDRA. 57 


my speech, that, filled with affection, I speak to thee whose 

249 countenance is beautified through benignity. My subjects in 
the city of Kogala* remain with minds sunk in my grief; 
how disregarding them shall I now ascend to heaven? 

250 The murder of a braéhman, the killing of a guru, the slaugh- 
ter of cattle, and the slaying of women—equal to these has 
been pronounced the great sin incurred in the abandonment 

251 of one’s adherents. Neither in this world nor in the other 
do I see happiness for one who abandons an obsequious 

252 and innocent adherent, who ought not to be abandoned. If 
they go to Svarga in company with me, O lord of the gods! 
then I too will go; or 7 will go even to Naraka with them.” 

Indra spoke. 

253 ^“ Many are their merits and sins, various and diverse. 
How wilt thou again attain to Svarga which will be enjoyed 
by multitudes ?” 

Haris-c’andra spoke. 

254 “OQ Indra, by the influence of the householders a king enjoys 
his kingdom, and sacrifices with great sacrifices, and works 

255 meritorious deeds; and therefore by their influence have I 
performed everything ; I will not forsake those benefactors 

256 in the desire to gain Svarga. Therefore whatever, O lord of 
the gods, I have done well, whatever I have given in alms, 
whatever sacrifices or prayers I have made, let that be com- 

257 mon to them and us. For whatever fruit of my action must 
be eaten through long time, let that be for me and them to- 
gether just a single day through thy favour !” 

The birds spoke. 

258 “So shall it be!” thus having spoken Indra, lord of the 
three worlds, and Dharma, and Visvamitra, Gadhi’s son, 

259 became. propitious in their minds. Indra went from Svarga 
to the earth, with a company of ten million heavenly 
chariots and addressed the people of Ayodhya thus, ‘‘ Ascend 

260 ye to heaven.” And having heard with affection that 
speech of Indra and the king’s speech, and having brought 

* I, €, Ayodhya. 
8 


588 CANTO VIII. 


261 Rohitdsya, Vigvamitra himself, great in austerities, with the 
gods also, the Munis, and the Siddhas, enthroned the king’s son 
in the charming city of Ayodhya, after enthroning the king. 

262 Then all the people, his glad and prosperous friends, with their 
children servants and wives, ascended to heaven with the king. 

263 Those people moved step by step from one heavenly chariot to 
another. Then king Harig-c'andra also grew in gladness. 

264 The king, attaining unparalleled dignity with the heavenly 
chariots, sat on the figure of a city which was surrounded 
with ramparts and walls. 

265 Then beholding his prosperity, Usanas, the eminent spiritual 
guide of the Daityas, conversant with the meaning and the 
truth of all the S’astras, sang a verse there. 

S’ukra (Uganas) spoke. 

266 “Like unto Harig-c'andra there has been no king, nor shall 
there be. Whoever, when afflicted with his own sufferings 

267 listens to those of others, may he obtain great happiness! May 
he who longs for Svarga gain Svarga; may he who longs for a 
son gain a son; may he who longs for a wife gain a wife; may 

268 he who longs for a kingdom gain a kingdom! Ah, the majesty 
of patience! ah, the great fruit of liberality! since Harié-c'an- 
dra has reached his city and has gained his sovereignty.” 

The birds spoke. 

269 This whole story of the deeds of Harié-c'andra has been 
declared to thee: hear the remainder of the discourse next, 

270 O best of Munis! the outcome of the Raja-sttya sacrifice, 
which was the cause of the decay of the earth, and the cause 


of that outcome, viz. the great battle of the Maina4* and 
Heron. 


* Adi, also called S’ardli. The dictionaries all say this bird is Turdus gin- 
ginianus, which is the old name. It is Jerdon’s Bank Maina, Acridotheres gin- 
ginianus, Which 18 common throughout Upper India, and burrows in the river 
banks (vol. IT, p. 326). Jerdon gives salik (Sériké) as the general Bengalj 
name for mainas ; but I do not trace either of these two words in his book. 

t+ Vaka. Prof. Monier-Williams called this bird Ardea nivida, but I do not 
find this name in Jerdon. Bak, bag, (Bengali) and bagld (Hindi) are the 
general modern names for various kinds of common herons, egrets and 


9 


THE BATTLE OF THE MAINA AND THE HERON. 59 


Canto IX. 
The Battle of the Maind and the Heron. 


Vasishtha, enraged with Visvdmitra for his cruelty to Harts- 
clandra, cursed him to become a heron, and Visvémitra cursed 
Vasishtha to become a maind—Both Munis as gigantic birds 
have a terrible fight, and are at length pacified by Brahma. 


The birds spoke. 


When Harig-c'andra had left his kingdom and had gone to 
the abode of the thirty gods, there came out from his resi- 
dence in the water the glorious family priest, Vasishtha, 
the Muni, who dwelt at the Ganges, at the end of twelve 
years; and he heard the whole of the deeds of Vigv4mitra, 
and also the downfall of the noble-dealing king Harié- 
candra, and his association with the c’andala, and his 8816 
of his wife and son. That most illustrious Muni having 
heard the story, being full of affection for the king, grew 
wrathful in his dignity against the Rishi Vigvamitra. 


Vasishtha spoke. 

“Tt was Visvamitra who destroyed my hundred sons; yet on 
that occasion I was not so wroth as Jam this day, on hear- 
ing that this king, who was high-souled, eminent, worshipful 
towards the gods and brahmans, had been ousted from his 
kingdom. Since that king, truthful, tranquil, devoid of envy 
even towards an enemy, faultless also, upright in soul, vigilant, 
a relier on me, has been reduced to the last extremity together 
with his wife dependants and son, has been expelled from 
his kingdom by Visvamitra, and has been greatly worsted, 
therefore that impious brahman-hater, uprooted from among 


bitterns. The Large Egret (Herodias alba, Jerdon), the Smaller Egret (नम. 
egrettoides), and the Little Egret (H. garzetta) are all white; the Cattle Egret 
(Buphus coromandus) and the Pond Heron, generally known 88 the Paddy- 
bird, (Ardeola leucoptera), which are most commonly called bag and bayld, 
have white bodies (Jerdon, vol. II, pp. 744-751). =, 


60 


10 


11 


12 


13 


14 


19 


16 


17 


18 


19 


20 


21 


22 


CANTO IX. 


the wise, blasted by my curse, the fool, shall be turned into a 
heron.’’* 


The birds spoke. 

Hearing the curse, the glorious Visvamitra likewise, 
Kusika’s descendant, inflicted the counter-curse, ^^ Do thou also 
become a mainaé.”+ Both those most illustrious sages were 
transformed into birds through their mutual curses, the 
glorious Vasishtha and Visvamitra, Kusika’s descendant. 

Both of them, boundless in might, allying themselves with 
other classes of beimgs, fought together, exceedingly exasperat- 
ed, great in strength and prowess. The Maina increased in 
size to two thousand yojanas; as the Heron, O brahman, 
increased to three thousand and ninety. And then those 
two, of wide heroism, assailing each other with blows of 
their wings, created sore fear among the creatures. The 
Heron, his eyes swollen with blood, lifting his wings beat 
the {2712 ; and he also, stretching out his neck, struck the 
Heron with his feet. Overthrown by the wind from their 
wings, mountains fell down on the earth; and struck by the 
downfall of the mountains the earth quaked; and the earth, 
as it quaked, caused the waters of the seas to swell up, and 
reeled over on one side, turning towards the descent to Patdla. 
Living beings perished, some by the fall of the mountains, 
others by the waters of the seas, others through the quaking 
of the earth. Thus everything being terrified was turned 
into lamentation, bereft of consciousness; the world was 
greatly agitated, and its countries were thrown into confusion, 
people exclaiming “‘ Ah, my child! ah my beloved child! come, 
here I am fixed”—“ah my darling wife 1? my beloved 
husband !”——‘‘ this rock is falling, escape quickly.” 

Then, when the world was thus distressed and averted in 
terror, surrounded by all the gods, advanced the fore-father, 
the lord of the universe, and replied to both those combatants 
who were violently enraged—“ Let this your strife cease, and 


* See note f, p. 58. 
+ See note *, p. 58. 


23 


24 


29 


29 


30 
ol 


32 


38 


THE BATTLE OF THE MAINA AND THE HERON. 61 


let the worlds recover their stability !” Although they heard 
the words of Brahm4, whose birth is inscrutable, yet both 
of them, filled with anger and fury still fought, and did not 
desist. 

Thereupon the fore-father, the god, seeing the destruction 
of the worlds, and desiring the welfare of both of them, dis- 
sipated their brute-nature ; and the god, the lord of creation, 
addressed them both, clothed in their former bodies, Vasishtha 
and the noble descendant of Kuésika, the state of darkness 
having been dispelled :— 

“ Stay thou, my beloved Vasishtha, and thou, most virtuous 
Kausika, this contest that, while involved in the state of 
darkness, ye desire to carry on. This outcome of the Raja- 
siya sacrifice of king Harié-c’andra, and this war between 
you two, are causing the earth to waste away. Nor moreover 
does that best of the Kansikas offend against that king, for 
since he has caused him to attain to Svarga, O brahman! he 
occupies the position of a benefactor. Do ye hoth, the 
creators of obstacles to your austerities, who have fallen into 
subjection to lust and anger, cease; for worthy are your 
prayers, and ample is your power.” 

Thus admonished by him, both then grew ashamed, and 
embracing lovingly forgave each other. Thereupon, hymned 
by the gods, Brahmé departed to his own world, and Vasishtha 
to his own place, and Kausika also to his own hermitage. 

Those mortals, who shall fittingly relate and who shall fit- 
tingly hear this battle of the Main4d and the Heron, and the 
story of Haris-c’andra, what they hear shall verily dispel 
their 81718 ; nor shall they ever encounter antagonistic 
duties. 


62 


CANTO X. 


Canto X. 
Conversation between a father and son. 


Jaimini asks the Birds for instruction how living beings come 
into existence and die, and how the foetus lives and develops—The 
Birds repeat the explanation that a wise young brahman Sumatt, 
who was nick-named Jada* because of his apparent stupidity, but 
who remembered his former existences, gave his father—He ex- 
plains how death occurs, and describes the after-existences through 
which a living being passes according as it has lived well or whl— 
He describes incidentally the hell Raurava. 

Jaimini spoke. 

Declare my doubt, when I enquire, O powerful brédhmans, 
wherein the appearance and disappearance of living beings 
consist. How is an animal produced? How too does it 
develop? How, again, is it placed when contained within the 
womb, pressed upon by the limbs ? How, again, when it has 
issued from the womb, does it grow ? And how at the moment 
of departure is it deprived of the sentient state ? Every dead 
person also experiences the results of both his good and his bad 
deeds, and how then do those deeds bring about} their results to 
him? Why does the footus not become digested there in the 
stomach, as if it were converted into a morsel of food ? In the 
female’s belly, where the various foods consumed are digested 
although highly indigestible, how is it that the little animal 
is not digested there? Declare all this to me, free from 
doubtful terms ; this very matter is a transcendant mystery, 
where men do err. 

The birds spoke. 

Unparalleled is this burdensome question that thou hast 
propounded to us; itis difficult to be imagined, touching as 
it does the existence and death of all living beings. Listen to 
it, Sir! as a son, most thoroughly righteous, named Sumati,{ 
once declared it to his father. 


* See Canto XIV. 
+ For sampddayanti read sampddayatt (neuter, dual, present participle) ? 
{ For Samatir read Swmatir. 


10 


11 


12 


13 


14 


21 


22 


CONVERSATION BETWEEN A FATHER AND SON. 63 


A certain highly intelligent brahman of Bhrigu’s line ad- 
dressed his son Sumati who had undergone his initiation, and 
who was tranquil, and in appearance stupid. ^ Study the 
Vedas, O Sumati, in order from the beginning, be zealous in 
obedience to thy guru, make thy food of victuals collected by 
begging. After that taking upon thee the duties of a house- 
holder, and performing the chiefest sacrifices, beget the 
desired offspring. Next resort to the forest, and then living 
in the forest, my son, be a wandering ascetic,* free from 
family ties. Thus shalt thou attain that highest object of 
religious knowledge, the Supreme Being, reaching which thou 
shalt not grieve.” 


The birds spoke. 

Thus frequently counselled, he through his stupidity never 
replied: still the father again and again repeatedly admonish- 
ed him affectionately. He thus frequently exhorted by his 
father, through paternal love, alluringly and in pleasant 
terms, spoke thns at length with a langh :— 

^“ Father ! I have repeatedly studied this that thou enjoinest 
me to-day, the other Sastras also, and the various mechanical 
arts. ‘Ten thousand births and more have passed into my 
memory; disgusts and gratifications have sported in the 
decay and the rise of my mind. I have seen partings and 
meetings among enemies, friends and wives; I have seen 
mothers of various kinds, and fathers of various kinds also. 
I have tasted joys and sorrows thousands of times. Many 
kinsmen have I gained, and fathers of divers kinds. I have 
also dwelt in women’s wombs, slimy with ordure and urine; 
and thousands of times have the pains of sicknesses also taken 
grievous hold of me. Many sufferings have I endured in 
my stomach in childhood, and youth and old age: all those do 
Iremember. I have been begotten of brahmans, kshatriyas 
and vaigyas, and even Stidras; and again of cattle and insects, 
of deer and birds. I have been born moreover in the houses 
of kings’ dependants, and of kings resplendent in battle, and 


* For parivrdta read parivran. 


64: 
23 


25 


26 


27 


28 


29 


30 


31 


32 


33 


34: 


CANTO इ, 


in thy dwelling also. I have been a servant and a slave 
frequently to men. I have been a master anda lord, and a 
poor man as well. I have given blows, and I have received 
blows from others, and my own blows have procured me 
blows in return. Others have given me gifts, and I have given 
gifts to others many atime. I have been gratified also by 
the deeds of father, mother, friend, brother, wife and other 
relatives. And often have I fallen into misery with my face 
washed with tears. Whilst thus wandering, O father, in 
the crowded circle of mundane existence, I have gained this 
knowledge, which procures final emancipation from existence. 
That beimg known, all this body of rehgious rites, called 
Ric’ Yajus and Saman, is worthless, and does not appear fit- 
tingly tome. Of what use consequently are the Vedas to 
me, who am mature in wisdom, satiated with the knowledge 
of the gurus, void of desires, virtnous in soul? I will gain, 
O bréhman! the highest seat, that Supreme Soul, which is 
exempt from the qualities of the sixfold actions, pain, pleasure, 
joy, and love. Hence, O father, I will abandon this well-known 
series of pains which is tainted by love, joy, fear, inquietude, 
anger, resentment and old age, and which is hampered with 
hundreds of nooses in close contact ensnaring one’s own self as 
game, and I will depart. Does not the duty enjoined by 
the three Vedas, which abounds in unrighteousness,* resemble 
the result of sin P” 
The birds spoke. 

Hearing that his declaration, which was interrupted by joy 
and surprise, the eminent father with gladsome mind address- 
ed his son. 

The father spoke. 

“What is this thou sayest, my son? Whence arose thy 
wisdom ? How came thy stupidity before, and thy awakening 
now? Is this a curse-wrought change inflicted on thee by a 
Muni or god, since thy wisdom which was obscured has 
become manifest P” 


* A pun on dharma and a-dharma. Prof. Monier-Williams gives tray¢- 
dharma ag masc. only, 


35 


36 


37 


38 


39 


40 


41 


AQ 


48 


At 


49 


46 


CONVERSATION BETWEEN A FATHER AND SON. 65 


The son spoke. 

‘Listen, father, how this happened to me, entailing pleasure 
and pain on me, and who I was in another birth, and what 
is beyond myself. 

1 was formerly a br4hman, my soul fixed on the Supreme 
Being ; I attained the highest perfection in the considera- 
tion of the knowledge of the Supreme Being. While ¢on- 
tinually occupied in devotion, through constant application 
to study, through association with the good, through my 
own natural disposition, through deliberation, behaviour and 
purification, while occupying myself in this indeed I ex- 
perienced the sublimest joy at all times, and I gained the 
position of a spiritual guide, the most successful remover of 
the doubts of disciples. A long while afterwards I attained 
absolute perfection; and my good disposition warped by 
ignorance fell into calamity through carelessness. Begin- 
ning from the time of my departure I had no failure of 
memory, until a year had passed and had returned to my 
recollection of my births. Being such, I, keeping my organs 
under control, will strive indeed, O father, by means of that 
my former study, so to act that I may not have another 
existence. For this is the result of learning and liberality 
that I remember former existences; this indeed is not obtained, 
O father, by men who apply themselves to the duty enjoined 
by the three Vedas. Being such I, from my former hermitage 
indeed, recurring to the duty of perfection, will attain to 
devotion to one object and will strive for the final emancipa- 
tion of my soul. Declare thou then, Sir! what is perplexing 
in thy heart: and to this extent let me, bringing the joy, 
discharge my debt.” 

The birds spoke. 

Thereupon the father spoke to his son that speech of a man 
of faith, which relates to the perfection of mundane existence, 
and which we have been asked by thee, Sir. 

The son spoke. 

“ Listen, O father, how I have often perceived the truth ; the 

circle of mundane existence is ever young, the duration of 


9 


66 
47 


48 


49 


50 


51 


52 


53 


54 


55 


56 


57 


58 


59 


60 


61 


62 
63 


CANTO X. 


which is not known. Ithen tell thee the whole, with thy 
permission, O father, commencing from the period of depar- 
ture, as no one else will tell thee. 

‘Hot moisture is excited in the body; it is set in motion by 
a strong vital air; blazing without fuel it pierces the sites of 
the vital organs. And then the vital air, called Udana, passes 
upwards, impeding the downward course of the water and 
food consumed. 

८ Hence he, who has offered presents of water and has given 
food and drink, obtains joy therefrom in adversity. He also, 
who has bestowed food with a mind purified by faith, is then 
satisfied even without food. He, who has not spoken un- 
truth, nor caused a breach of amity, a faithful believer, 
meets a happy death. Men who have been intent on the 
worship of the gods and brahmans, and who are unspiteful,* 
fair, charitable, shamefast, die happily. He who would not 
forsake righteousness through lust, or anger or hatred, who 
acts up to his words and is gentle, meets a happy death. 
Men who do not give away water, nor give away food, endure 
then, on the approach of death, burning thirst and hunger. 
Those who give away fuel overcome cold; those who give 
away sandal overcome heat; and those who do not inflict dis- 
tress overcome the woeful life-ending pang. Those who cause 
error and ignorance suffer grievous terror; base men are Op- 
pressed with intense pains. A false witness, a lar, and 16 
who teaches evil, they all and also blasphemers of the 
Vedas die in delusion. 

“Then Yama’s officers, terrific, foul-smelling, carrying 
hammers and maces, hard-hearted, approach the false man. 
When they meet his eyesight, trembling seizes him, and he 
bewails without ceasing his brother, mother, and children. 
His voice seems thick, O father! and monotonous; and his 
sight wanders through terror; and his mouth grows dry with 
his breathing ; his breathing grows loud; his sight fails; next 
he is pervaded with pains; then he quits the body. Preceded 
by the vital airs he assumes another body, similar to the 


* For anusiyavak read an-astyavah. 


64 


65 


66 


67 


68 


69 


70 


71 


72 


73 


74: 


75 


76 


70 


EXPERIENCES OF LIVING BEINGS AFTER DEATH. 67 


former, produced by the actions of the former, intended for 
chastisement, born of no mother and father, like the previous 
one, with the periods of life and death conformable thereto. 

“Thereupon Yama’s messenger speedily binds him with 
cruel fetters; drags him, bewildered as he is with the blows 
of his staff, to the southern region. And 80, to some place 
which is rough with kuga grass, thorns, ant-hills, stakes, 
and stones, where a fire is raging, which abounds in hundreds 
of holes, and which is heated by the blazing sun, which is 
scorched by his rays, he is haled by Yama’s emissaries, terrible 
through their ghastly cries. Being dragged about by those 
fearful servants, being eaten by hundreds of she-jackals, he, 
the evil-doer, proceeds by an awful road to Yama’s abode. 
Men who give umbrellas and shoes, and who bestow garments, 
those men pass along that road in ease; and so also do those 
who give away food. Thus encountering afflictions, the man 
oppressed with sin is led in twelve days to the city of king 
Yama. 

“While the body is being burnt, he experiences a great 
burning ; also while it is being beaten, and while it is bemg 
divided into pieces, terrible agony. While the body is being 
wetted a living being endures a very long pain, even while 
it is inhabiting another body, through the consequences of 
its own acts. There the deceased feeds on the water that his 
relatives offer together with the sesamum seed and the cake 
that they offer. The anointing with oil by relations, and the 
kneading of the limbs that they perform,—a living being is 
nourished thereby, and by what his relations* eat. A living 
being does not encounter excessive affliction on the earth 
through his deceased relatives; and so when dead he 18 
nourished by his relatives who make gifts. 

^ Being led off he sees his own abode for twelve days and he 
enjoys the water, cake &c. that are offered on the earth. 
After twelve days, the man who is being carried off, next sees 
Yama’s city, awful, made of iron, terrible in appearance. 
Immediately he has gone there he beholds Yama, with fiery 


# For sa béndhavdh read sva-bdndhavah ? 


68 


78 


79 


80 


85 


86 


87 


88 


89 


90 


91 


92 


CANTO X. 


red eyes, like to a mass of broken collyrium; in the midst of 
Death, the destroyer Time and others; his mouth gaping with 
projecting teeth, his countenance dreadful with frowns; a lord, 
surrounded by hundreds of deformed, horrible and crooked 
diseases; busy in awarding punishment, with long arms, a 
noose in his hand, very formidable. Then the living being 
takes the happy or miserable course decreed by him. But 
the false witness goes to Raurava, and the man who 18 un- 
truthful. Listen while I describe the nature of that Raurava. 

“ Raurava* is in truth two thousand yojanas in size. Then 
there is a chasm, just knee-deep, very difficult to pass over: 
in it charcoal is heaped up and made level with the ground. 
It burns vehemently with its glowing surface of kindled 
charcoal. In its midst Yama’s servitors cast the evil-doer. 
He runs about there, being burnt by the violent flame; and 
at each step, his foot is wasted and consumed again and again ; 
day and night he continues on the move. 

‘““When he has thus passed over a thousand yojanas he is 
released, and then enters another similar hell Niraya,f to 
purge away his sins. Afterwards when he has passed 
through all the hells, the sinner enters the brute creation, 
among worms, insects and birds; among carnivorous animals; 
among mosquitoes and such like. After having been born 
among elephants, trees and such like, among cattle, and 
among horses also; and among other evil and noxious crea- 
tures ; he attains humanity, and is born a man, contemptible 
as @ hunch-back or a dwarf; among c’andalas, pukkasas and 
such-like castes; and then accompanied by the remainder of 
his sin and merit, he enters the castes in ascending order, 
such as sidras, vaigyas, kings and so on; also the position 
of brahmans, the gods and Indra. Sometimes in descending 
order, and thus evil-doers fall headlong into the hells. 

“What happens to righteous-doers, listen while I declare 
that. They take the holy course decreed by Yama. Bands 
of Gandharvas singing, bevies of Apsarases dancing, brilliant 


* Terrible, † Devoid of happiness, 


93 


94, 


95 


CONCEPTION AND GESTATION. 69 


with various celestial garlands, bedecked with strings of pearls 
and anklets and gay with music,* and heavenly chariots 
beyond compare go forth quickly to them. And when 
they descend therefrom, they are born in the family of 
kings and other high-souled men: there observing upright 
conduct, they experience vigoroust pleasures, and afterwards 
they go upwards; and otherwise, when they take the down- 
ward path, they become men as before. 

“This has all been declared to thee, how a living being 
perishes. Next listen, 0 Brahmarshi, how the footus begins.” 


Canto XI. 
Conversation between the father and son (continued). 


Sumati (Jada) explains how living beings are conceived and 
born, and mentions the evils of all existence. 


The son spoke. 

“Now human impregnation{ of women is a seed sown in 
darkness; immediately it is discharged it sets out from 
Naraka or Svarga. Dominated thereby the two seeds attain 
firmness, O father! and next the character of a speck—of a 
globule—of a ball of flesh. As there may be a minute seed in 
the ball of flesh, so it is called a germ. So the five limbs up- 
grow according to their parts; and the minor limbs also, the 
fingers, the eyes, the nose, the mouth, and the ears, grow out of 
the limbs; similarly the nails and other features grow out of 
them. In the skin is developed the hair of the body, and 
afterwards the hair of the head. The womb verily increases 
in size equally withit. Justas the cocoa-nut enlarges together 
with its shell, soit grows in size. The womb is situated with 
its mouth downwards. But atthe bottom of the womb the foetus 
develops, placing its hands on either side of the knees: and 
its thumbs are placed upon the knees, and its finger in 
front of them; behind the knees are the eyes, aud between 


# For -Sobhitdni read -sobhitd ? 
+ Ugra; or noble. 
t For nishekam mdnavam read nisheko ménavah ? 


70 


10 


11 


12 


13 


14 


15 


16 


17 


18 


19 


20 


21 


22 
23 


CANTO XI. 


the knees is the nose; and the buttocks rest on the heels; the 
arms and legs lie outside. 

“In this way gradually grows the human being, when 
contained in a woman’s womb: in the womb of other crea- 
tures, the position of the footus corresponds to its form. The 
gastric fluid* renders it firm. It lives on the food and drink 
taken by its mother. Thus the gestation of a living creature is 
meritorious, and constitutes a means of obtaining merit. Also 
the cord, which 18 called Apydyani, is fixed in its navel, and it 
becomes fixed in the belly of women. As women’s food and 
drink penetrate into their womb, the footus mcreases in size, 
its body being nourished thereby. 

“Numerous matters of its transmigrations occur to its 
memory ; hence distressed on this side and on that it becomes 
dispirited, thinking, ‘Never again will 1 thus act, when once 
I am delivered from this womb; assuredly I will so strive 
that I do not again undergo conception.’ Thus it meditates, 
recollecting the hundreds of pains attending éxistence, which 
have been experienced aforetime, and which spring from 
destiny. 

८५ Afterwards in the course of time the foetus turns round 
with its face downwards, since it is born in the ninth or tenth 
month. While it is being expelled, it is paimed by the wind 
of the prajapatis, and it is expelled wailing, being pained at 
heart by its sufferings. And when expelled from the belly, it 
falls into an intolerable swoon; and it gains conscionsness 
when it comes into contact with theair. Thereupon Vishnu’s 
magical power, which effaces consciousness, assails it; its 
soul being stupefied thereby, it loses its knowledge. 

“Thereafter the human being, bereft of knowledge, enters 
on childhood ; and afterwards on boyhood, youth and mature 
age; and again the human being undergoes death, and so 
birth. Hence he revolves in this round of mundane existence, 
like the jar and rope at a well. 

८८ Sometimes a man reaches Svarga, sometimes N Iraya; and 
sometimes the dead man goes to Naraka and Svarga. Some- 


* Agni; or, the digestive faculty. 


24 


25 


26 


27 


28 


29 


30 


ol 


3 


DESCRIPTION OF THE HELLS MAHA-RAURAVA, &C. 71 


times indeed re-born here, he cbtains the consequences of his 
own actions; and sometimes the man who has consumed the 
consequences of his actions, passes at death with a very small 
remainder. And hence he is sometimes born here with a 
scanty stock of good and evil, having almost consumed them 
in heaven* and in hell,p O brahman! In the hells there is 
this very great suffering that the dwellers in Svarga are 
visible thence, O father; and the denizens of hell rejoice,f 
as they are hurled down. Even in Svarga there is an 
unparalleled pam in that from the very time of ascension 
there this thought revolves in one’s mind, ‘I shall fall from 
hence’: and from viewing the hells great suffering is felt ; 
day and night one is cheerless, thinking ‘I shall go this 
course.’ One who is being born has great suffermg in re- 
maining in the womb; and after birth one bas suffering in 
childhood and old age. The connexion also between desire 
envy and anger is grievous to bear in youth; and old age is 
almost all suffering; the heaviest suffering lies in death. 
Both for him who is horne off by Yama’s messengers, and 
for him who is hurled down to the hells, there are again 
destined both conception, and 1010, death and hell. 

“So in this round of mundane existence creatures revolve 
about, like the jar and rope at the well; and having heen 
bound with the fetters of nature, they are bound repeatedly. 
No pleasure is there a whit, O father, in this world crowded 
with hundreds of pains; why then should I in striving for 
emancipation from existence observe the three branches of 
religion ?” 


Canto XII. 


Jada describes the Hells Maha-raurava, Tamas, Nikriniana, 


Apratishtha, Asi-patra-vana, and Tapta-kwmbha to his father. 


2 


The father spoke. 
“Good, my son! thou hast declared the deepest obscurity of 
mundane existence, relying on the great fruit that grows 
from the bestowal of knowledge, Therein thou hast verily 


# Svar-loka. + Naraka. t For modante read sédante 2 


72 


13 


14 


15 


16 


CANTO XII. 


described the Rauravas as well as all the Narakas; tell me of 
them at length, O mighty in intellect !” 
The son spoke. 

‘“‘T have described to thee first the hell Raurava, now listen 
to the description of the hell named Mahé-raurava,* O father | 
There for seven times five thousand yojanas all around the 
earth is made of copper; beneath itt is fire. Heated by the heat 
thereof the whole region shines with a ight equal to that of 
the rising moon, most intensely severe to sight touch and the 
other sensations. There the evil-doer is deposited, hound hand 
and foot, by Yama’s servants; he moves rolling about in the 
midst. Preyed upon by crows, herons, wolves, and owls, 
scorpions, and mosquitoes, and vultures he is speedily drag- 
ged out into the road. Burnt and confounded, he exclaims 
repeatedly, ^ Father! Mother! Brother! Dear one!” Full of 
fear he can get no repose. In this manner therefore emanci- 
pation from existence is attained to by violent men, who evil- 
minded have committed sin, in ten thousand times ten 
thousand years. 

“Moreover there is another hell named Tamas ;f{ it is bitterly 
cold naturally ; itis as long as Mah4-raurava, and is enveloped 
in darkness. There the men, afflicted with the cold, running 
about in the awful darkness, encounter one another and seek 
refuge clasping one another. And their teeth adhere together, 
chattering with pain through the cold; there are also other 
plagues the strongest of which are hunger and thirst. A cut- 
ting wind, laden with particles of snow, pierces their hones ; 
pressed with hunger, they feed on the marrow and blood that 
trickle down therefrom. Constantly licking, they whirl ahout 
in mutual contact. So there in Tamas very great affliction is 
indeed endured by human beings, until, O most worthy 
brahman ! their sins are completely consumed. 

“८ Next there is another notable hell, known as Nikrintana.§ 
In it potter’s wheels revolve incessantly, O father! Human 


* Very terrible. { Darkness. 
¶ For tasya read tasyd ? § Cutting off. 


17 


18 


19 


20 


21 


22 


23 


24, 


25 


26 


27 


28 


29 


30 


31 


32 


DESCRIPTION OF THE HELLS MAHA-RAURAVA, &C. 73 


beings are mounted thereon and are cut by the string of Fate 
which is borne on the fingers of Yama’s servant, from the 
sole of the foot to the head ; and these men do not lose their life 
thereby, most virtuous brihman! and their portions severed 
in hundreds reunite. In this way sinners are cut in sunder 
during thousands of years, until indeed the whole of their 
sins are consumed. 

“Listen also while I speak of the hell A-pratishtha, the 
occupants of which hell undergo intolerable pain. Those 
wheels are there indeed, and jar and well-ropes on the other 
side, which have been constituted causes of pain to men who 
engage in sin. Some human beings mounted on the wheels 
whirl around there; for thousands of years no other condi- 
tion is theirs; and then another man is bound to the jar and 
well-rope, as the jar in the water. Human beings whirl 
around, continually spitting out blood, with blood pouring 
from their faces, and with eyes streaming with tears. They 
arc visited with pains that are beyond endurance by living 
creatures. 

“Hear also of another hell called Asi-patra-vana ;* which 
has the ground covered with blazing fire for a thousand 
yojanas, where they are grievously scorched by the very 
fierce vehement beams of the sun. The living beings that 
inhabit the hell are ever falling down there. In the midst 
thereof appears a charming forest with moist leaves. The 
leaves there are sword-blades, O most virtuous brahman! 
Myriadst of powerful black dogs also bark there, with long 
muzzles, with large teeth, formidable as tigers. Then gazing 
at that forest before them, with its cool shades, the living 
beings hasten thither, oppressed with raging thirst, crying ‘ Ah 
mother! ah dear one!’ in deepest woe; their feet burnt by the 
fire lambent on the ground. When they wend there, a wind 
blows, that hurls down the sword-leaves, and so casts the 
swords down upon them. Thereat they fall to the earth into 
a mass of blazing fire, which has pervaded the entire surface 


* Sword-leaf- forest. ¶ For ayuta-sobhitéh read ayutdso ’sitdéh ? 


10 


74 


33 


36 


37 


38 


39 


CANTO XIII. 


of the ground, and is constantly licking in other directions. 
Thereupon the terrific dogs quickly rend many limbs from 
the bodies of those wailing ones. J have described this 
Asi-patra-vana to thee, dear father ! 

‘Next learn of me about the very dreadful Tapta-kumbha 
On all sides heated pitchers are surrounded with the flames 
of fire, and are filled with oil iron and powder which boil over 
on to the heaps of blazing fire. Into them the workers of 
iniquity are cast head-long by Yama’s servants.t They are 
boiled, and foul the water with the marrow that oozes from 
their bursting limbs. Terrible vultures pulling them out 
fracture the eye-bones of their bursting skulls ; again they are 
dropped into the same pttchers by the impetuous birds ; again 
they become united with the liquefied heads, limbs, sinews, 
flesh, skin and bones, by means of the oil in the seething vessel. 
Then being quickly and vigorously stirred up by Yama’s ser- 
vants with a spoon, the sinners are churned up in the whirling 
pool of copious oil. Such is the Tapta-kumbha that I have 
fully described to thee, © father !”’ 


Canto XIII. 
Conversation between the father and son (continued) 


Sumati relates an wmeident in one of the periods he spent in 
hel—King Vipas-c'tt comes there and asks why, in spite of a 
righteous life, he was condemned there 


The son spoke. 


Now I was born in a Vaisya’s family in the seventh life 
that preceded my present one. Once upon a time I obstructed 
the cattle at their drinking. In consequence of that act I 
was consigned to avery terrible hell, fearful with flames of 
fire, infested with birds with iron beaks, muddy by reason of 
{116 ` streams of blood that flowed from limbs crushed by 
machines, pervaded with the sound of blood pouring down 
from sinners who are being cut asunder. When cast down 


* Barning-pitcher. t For ydmyah read ydmyaih, 


10 


11 


12 


13 


14 
15 


16 


17 


KING VIPAsS'-C’IT’S VISIT TO HELL. 75 


there I spent a hundred years and more, scorched by the 
intense heat, and burning with thirst. 

On a sudden a wind blew on me there, bringing gladness, de- 
liciously cool, issuing from out of a pitcher of meal and sand.* 
Through contact with it all the men were relieved of their 
torments, and I too gained a bliss supreme, such as the celes- 
tial beings enjoy in Svarga. And with eyes fixed in a wide 
gaze of joy, i wonder at what this was, we saw at hand a 
peerless perfect man; and Yama’s dire servant, staff in hand, 
like Indra’s thunderbolt, was showing the path in front, and 
2 voice came saying “come hither!’ Then that man seeing 
the hell filled with hundreds of tortures, moved with com- 
passion, addressed that servant of Yama. 


The man spoke. 


“Ho! servant of Yama! say, what sin have I committed, 
for which I have incurred this deepest hell, frightful for its 
torments? Known as Vipas-c’it, 1 was born in the family of 
the Janakas, in the country of Videha, in very truth a guar- 
dian of men. I sacrificed with many sacrifices; I protected 
the earth with uprightness ; nor did I let fighting rage; no 
guest departed with averted countenance; nor did I offend 
the pitris, the gods, the rishis or my servants; nor did I covet 
other men’s wives, or wealth, or aught else belonging to them. 
At the moon’s changes the pitris, on other lunar days the 
gods, volnntarily approached mankind} as cows a pool. The 
two religious duties, both sacrifice and meritorious work, 
perish inasmuch as the performers of domestic sacrifices depart 
sighing with averted faces. The merit amassed in seven lives 
is dissipated by the sighing of the pitris ; the sighing assuredly 
destroys the destiny that springs from three lives. Hence 
I was ever indeed kindly disposed to what concerned the gods 
and the pitris; being such, how have I incurred this very 
terrible hell ?” 


* Or, camphor. + Purusha. 


76 


CANTO XIV. 


Canto XIV. 


Jada’s* narrative (continued)—The conversation with Yama’s officer. 


10 


Yama’s officer tells king (2046-८ why he was condemned to 
hell—He explains to him the nature and results of good and evil 
deeds generally, and mentions at great length the punishments 


awarded to various special sins. ठ 


The son spoke. 

Thus interrogated then by that high-souled king in our 
hearing, Yama’s officer, though dreadful, with modest speech 
replied. 

Yama’s officer spoke. 

“Maharaja! it is even as thou hast said, undoubtedly. 
Nevertheless thou didst commit, Sir! a very trifling misdeed ; 
T will recall it to thy mind. The wife whom thou hadst, a 
princess of Vidarbha, named Pivari,—her season of aptitude 
for sexual intercourse was formerly rendered harren by thee, 
who wast enamoured of the resplendent Kaikeyi; hence for 
the transgression in the matter of her season thou hast incur- 
red, Sir! a deadful hell such as this. As the Fire expects 
the fall of the liquid butter at the time of the Homa oblation, 
even so does Brahma expect the deposit of seed at the 
approved season. A righteous man who disregarding that 
season, may become absorbed in objects of desire, would still 
incur sin hy reason of the debt due to his ancestors and 
would fall into hell. Such indeed was thy sin; naught 
else is found ; come then! go, O king, to the enjoyment of thy 
meritorious acts.” 

The king spoke. 

८ [ will go, O servant of the god, where thou shalt lead me. 
Something I ask, deign to declare it to me aright. These 
crows with adamant heaks are tearing out men’s eyes; and 
these men are having their eyes renewed again and again. 
And what deed have they done? Explain this abominable 
thing. Likewise they are tearing out the tongue from these 


* The ‘ Stupid one,’ Sumati’s nickname, 


11 


12 


14 


15 
16 
17 
18 
19 


20 


21 


22 


23 
24 


25 


NATURE AND RESULTS OF GOOD AND EVIL DEEDS. 77 


other men as it is being reproduced anew. Why are these 
grievously afflicted men. torn witha saw? Why are these 
other men, immersed in oil, boiled among meal and sand ? 
And these other men are dragged about by iron-beaked 
birds; say, of what kind are they, screaming with loud 
cries through the pain caused by the loosened bodily bands. 
Pained by the wounds in every limb, why are these men, who 
have wrought iniquity, struck by the onslaught of the iron 
beaks day and night. Tell me without reservation, through 
what maturing of their acts are these and other torments 
seen among sinners.’ 
Yama’s officer spoke. 

“Since thou askest me, O king, concerning the rise of the 
fruits of sinful actions, I will tell thee that succinctly and 
correctly. A man verily attains merit and demerit in regular 
order ; and his sin or his merit diminishes as he consumes it. 
But no human action, whether virtuous or sinful, quickly 
cleanses except by consumption. Diminution arises through 
consumption. And he abandons merit and demerit through 
consuming it; hearken to me! From famine indeed to famine, 
from affliction to affliction, from fear to fear go needy sin- 
ners, more dead than the dead. A manifold course do 
creatures take through the fetters of their actions. From 
festival to festival, from Svarga to Svarga, from happiness to 
happiness go the faithful, and the peaceful, the rich, and the 
doers of good. But sinners, when slain by sin, encounter 
perils from beasts of prey and elephants, terrors from snakes 
and thieves; what surpasses this? Decked with fragrant 
garlands, clad in fine apparel, enjoying beautiful carriages 
dwellings and food, those who are praised ever go to sacred 
groves with their meritorious deeds. 

“Thus men’s merit and demerit are amassed in the sum of 


‘many hundreds of thousands of lives: they spring from the 


germs of pleasure and pain. For as the seed, O king, awaits 
the water, so do merit and demerit await him who acts 
otherwise than at the right time and place. A trifling sin 
committed by a man, when it reaches the place and time, 


78 


26 


27 


28 


29 
30 


31 


36 


37 


38 


39 
40 


CANTO XIV. 


inflicts the pain produced by a thorn, when the foot is planted 
down heedlessly. Then it inflicts the acuter severe pain that 
is caused by pins and wedges, and likewise scarcely endurable 
headaches and other pains. It causes the pains engendered 
by eating unwholesome things, by cold, heat, fatigue, inflamma- 
tion and such like. Moreover sins have regard to one another 
amid the confluence of their results. In this way heinous 
sins have regard to the deteriorated state of protracted 
illness, &c; and they verily tend to the consequences produced 
by weapons, fire, calamity, pain, imprisonment, and so forth. 
A trifling good deed confers at once a pleasing fragrance, or 
touch, or sound, taste, or shape; more marked likewise after 
a long time, and great when arising at the proper period. 
And in this way pleasures and pains spring indeed out of good 
and had actions. A man stays here consuming the produc- 
tions of numerous mundane existences. And the results of 
knowledge or ignorance are checked by race and country, 
and remain there united merely by outward sign to the soul. 

^° Never and nowhere doth the man exist who doeth not a 
wicked or holy act in body, mind, or speech. Whatever a man 
receives, whether pain or pleasure, whether great or insig- 
nificant, 16 produces a changed condition of the mind; by so 
much either his,virtue, or on the other hand his sin, gradually 
diminishes by consumption, just like food that is being eaten. 
In this way these men, dwelling within hell, diminish their 
awful heinous sins by torments day and night. Likewise, O 
king, they consume their virtues in the company of the im- 
mortals in Svarga with the songs and other joys of the 
Gandharvas, Siddhas and Apsarases. In the condition of a 
god, and a human लाह, and a brute creature, one con- 
sumes good or evil, arising from virtue or sin, and characterized 
by pleasure or pain. 

“What thou enquirest about of me, O king! namely ‘Of 
what particular sins are the tortures of wicked-doers the 
consequences ?’ that I will declare to thee in full detail. 

८ When vile covetous men have gazed on others’ wives and 
on others’ goods with evil eye and evil mind, these birds 


41 


42 


43 


44, 


45 


46 


47 


48 


49 


50 


51 


PUNISHMENTS FOR VARIOUS SINS. 79 


with adamant beaks tear out their eyes; and they have their 
eyes reproduced continually. Moreover during as many twink- 
lings of the eyes as these men have committed the sin, so many 
thousands of years they undergo the eye-torture. 

८ 10086 men who have given instruction in wicked S/astras, 
and those who have advised such instruction, for the purpose of 
completely destroying the sight even of their enemies; those 
who have repeated the S’astra improperly ; those who have 
given utterance to an evil word; those who have blasphemed 
the Veda, the gods, the dvijas'and their guru; for so 
many years these very terrible birds with adamant beaks 
tear out those men’s very tongues as they are continually 
reproduced. 

‘“‘ Also base men, who have caused dissension among friends, 
or dissension between a father and his son and relations, 
between a sacrificer and a spiritual preceptor, between 
a mother and her son who is her companion, and between 
wife and husband,—see ! these men who are such are torn with 
a saw, O king! 

° Also those who cause pain to others; and those who forbid 
joyousness ; and those who deprive others of fans, breezy places, 
sandal, and usir grass;* and base men who have inflicted 
suffering on innocent men at life’s end,—these participators 
in sin, who are such, are placed within meal and sand. 

“Moreover the man who eats another’s 8०604119, when 
invited by the other to a ceremony either to the gods or to the 
pitris, he is rent in twain by birds. 

“But whoever lacerates the vitals of good men with wicked 
words, these birds unchecked continually strike him. 

“And whoever indulges in backhiting, dissembling in 
speech, dissembling in mind, his tongue is assuredly torn in 
twain thus by sharp razors. 


* Andropogon muricatus, Roxburgh; the modern khas-khas. The roots, 
when dry, and then gently moistened, emit a pleasant fragrance ; they are 
employed to make large fans; and also screens, which are placed before doors 
and windows, and which being kept moist during the hot winds render the 
air that passes through them cool and fragrant (Roxb. p. 89). 


80 
92 


53 


54 


59 


56 


57 


58 


59 


60 


61 


62 


CANTO XIV. 


“ Whoever, puffed up, show contempt towards their parents 
and gurus—these men, who are such, are plunged head fore- 
most into a pit reeking with pus, ordure and urine. 

“Those who eat, while the gods, guests and living beings, 
dependants and visitors, and also the pitris, the fire and birds 
are left unfed ; those evil men feed on carrion and exudations, 
and they become Sic’‘i-mukha birds,* as large as mountains. 
Behold! these are men of that kind. 

८८ But those who feed a bréhman or a man of another caste 
in one company disagreeably on earth,—those men, like these 
persons, feed on ordure. 

“Whoever eat their own food neglecting a man, who has 
gone forth in company with them, and who being destitute 
seeks wealth,—these men, who are such, feed on phlegm. 

“Those men who, without washing their hands and mouth 
after meals, O king! have touched cattle, brahmans and the 
fire,—these hands of theirs placed in fire-pots are licked 
repeatedly. 

“But those men who, without washing their hands and 
mouth after meals, have gazed longingly at the sun, moon 
and stars,—in their eyes Yama’s servants place fire and 
augment it. 

८ Moreover whatever men have touched cattle, fire, their 
mother, a brahman, their eldest brother, father, sister, 
daughter-in-law, their gurus and the aged with their feet, 
they stand mid piles of charcoal, with their feet bound with 
red-hot iron fetters, enduring burning up to the knees. 

“Whoever have eaten in an unhallowed manner milk, 
khichree, goat’s flesh, and things offered as food to the gods,— 
the eyes of those sinners, as they lie hurled to the ground 
gazing with starting eyes, are torn out, see! from their faces 
by Yama’s servants with pincers. 


* The dictionaries do not say what bird thisis. I would suggest from the 
meaning of the word, that it means a Honey-Sucker (the commonest species of 
which is the Purple Honey-Sucker, Arachnechthra asiatica), or it may be the 
Hoopoe, Upupa epops, which also has a long slender beak (J erdon, vol. I, pp. 
870 & 390.) 


63 


64 


65 


66 


67 


68 


69 


70 


71 


72 


78 


74 


PUNISHMENTS FOR VARIOUS SINS. 81 


^^ And base men who have hearkened to blasphemy against 
gurus, the gods, and dvijas, and against the Vedas,—these 
servants of Yama continually drive iron wedges, red as fire, 
into the ears, of such wicked men who rejoice in such things 
though they bewail the while. 

“Whoever, led by anger and covetousness, have broken up 
and destroyed beautiful rest-houses,* the abodes of gods and 
bréhmans, and assemblages in the temples of the gods,— 
Yama’s exceedingly cruel servants continually flay the skins 
of those men from their body by means of these sharp instru- 
ments. 

“Whatever men have made water in the path of cattle, 


` brahmans, and the sun, these entrails of theirs are drawn 


out through the anus by crows. 

“Where @ man after having given his daughter to some 
one, gives her to a second person, truly that man is thus 
divided into many portions, and swept along in a stream of 
burning corrosive. 

‘Whatever man, moreover, engrossed in his own nourish- 
ment abandons his destitute children, dependants, wife and 
other relatives in a famine or in a disturbance, he indeed 
in his hunger thus gets portions of his own flesh, which 
Yama’s servants cut off and put into his mouth. 

“Whoever through avarice abandons those who have sought 
protection and who are dependent on him for their livelihood, 
he indeed is thus tortured by Yama’s servants with tortures 
by means of machines. 

‘‘Men who check good deeds all their lives long are ground 
with the grinding of rocks, as are these evil-doers. 

‘Men who carry off pledges are bound with bands on all 
their limbs, and are devoured day and night by insects, scor- 
pions, and ravens. 

“Wicked men who indulge in sexual intercourse by day, 
and men who defile others’ wives, are worn away by hunger, 
have their tongues dropping from their palates by reason of 
thirst, and are racked with pangs. 
कै Prapd, road-side sheds for accommodating travellers with water. 


11 


82 
75 


76 


77 


78 


79 


80 


81 


82 


83 


84 


85 


CANTO XIV. 


“Moreover, see the “seemul tree’’* with its long iron 
thorns; mounted thereon the bodies of sinners are pierced, 
and they are foul with the streams of blood that pour forth. 

“ See also, O tiger-like man! these defilers of others’ wives, 
who are being destroyed by Yama’s servants in the “‘ mouse.’’+ 

“Whatever man, deposing his spiritual preceptor, stub- 
bornly pursues his learning or art,-he verily, bearing thus a 
rock on his head, undergoes affliction in the public way, suffer- 
ing exceeding pain, emaciated with hunger day and night, his 
head quivering through the pain of his burden. 

“Those who have discharged urine, phlegm or ordure 
in water,—they, such as these persons, have come to a hell 
stinking with phlegm ordure and urine. | 

^ Pressed with hunger these men are devouring one another’s 
fiesh—these men formerly did not eat according to the rules of 
hospitality mutually. 

“Those also who have discarded the Vedas and the fires, 
themselves kindling their own fires,—they, such as these persons, 
are repeatedly hurled down from the loftiest summit of a 
mountain. 

“Those men who have married virgin widows and have 
grown old to the full extent of life,—these turned into worms 
are consumed by ants. 

“By receiving favours from an ontcaste,t by performing 
sacrifices for an outcaste, by constant attendance on an outcaste, 
a man ever reaches the condition of an insect that lives among 
stones. 

“The man, who eats sweetmeats all by himself, while his 
relatives or his friends or a guest look on, eats a pile of 
burning charcoal. 

“This man’s back is continually devoured by fearful wolves, 
because, O king! he was a hackhiter of people. 


* Sdlmali, the Cotton or Silk-ootton tree, Bombar malabaricum (heptaphylla, 


Roxb.), the Bengali simul, the Hindustani semal. 


It is a large tree, common 


almost everywhere, with stout hard conical prickles (Hooker, vol. I, p. 349 ; 
Roxb., p. 514). Here it means a kind of instrament of torture. 
+ A kind of instrnment of torture. t See Canto XV. verse 1. 


86 


87 


88 


89 


90 


91 


92 


93 


94, 


95 


PUNISHMENTS FOR VARIOUS SINS. 83 


“Blind, moreover, deaf, dumb, this man roams about, sick 
with hunger—he, base man, was ungrateful to men who oc- 
cupy themselves in conferring benefits. 

“This man, who returns evil for good, working injury to 
his friends, very evil-minded, drops into Tapta-kumbha; 
thereafter he will suffer grinding; then he will go to Karam- 
bha-baluka ;* next he will undergo mechanical tortures; then 
Asi-patra-vana ; and rending with saw-like leaves. After ex- 
periencing, too, division by the thread of Fate and manifold 
torments, how he will obtain expiation herefrom I know not. 

“Corrupt Brahmans, for having assailed one another when 
assembled at S’raddhas, drink verily the moisture that exudes 
from every limb. 

८८ A gold-stealer, a brahman-slayer, a drinker of spirituous 
liquors, a defiler of his guru’s bed, remain, being burnt in 
blazing fire beneath, above, around, for very many thousands 
of years; thereafter they are re-born as men afflicted with 
leprosy, consumption, sickness and other diseases. And when 
again dead, they enter hell; and when again born, they under- 
go a similar malady until the end of the kalpa, O king! 

“A cow-slayer also goes to hell for a rather less period, 
namely, during three lives. 

“There is likewise a fixed ordinance regarding all minor sins. 

“To what various grades of creatures, for what several 
definite sins, men go, when released from hell—listen to me 
while I recount that.” 


Canto XV. 

Conversation between the father and son—(Continued). 

The exposition of sins and their punishments 1s continued, and 
Jada concludes his story of king Vipas-c'it—The king by his 
merit delivers all the inhabitants of hell and ascends to heaven. 

Yama’s officer spoke. 

“For accepting anything of value from an outcaste,} let a 
dvija be born an ass: but let him who sacrifices for the 
outcaste become a worm, on his release from hell. 


* See Canto XIII, verse 5. + See Canto XIV, verse 83, 


84, CANTO XV. 


2 “But the dvija who has misbehaved towards his spiritual 
preceptor,* by coveting the latter’s wife and the latter’s pro- 
perty in his mind, undoubtedly becomes a dog. 

3 “The man also who scorns his parents is born an ass; for 
reviling his mother and father he is born a maina;+ and he 

4 who scorns his brother’s wife becomes a pigeon; but for 
injuring her he becomes a tortoise. 

5 “He who, while eating his brother’s pinda, does not pursue 
his brother’s welfare, being overwhelmed with folly is indeed 
born after death a monkey. 

6 “ 6 who carries away a deposit is born a worm on his 
release from hell. And the detracter when released from hell 

7 06600068 & Rakshasa. And the man who destroys trust is 
born @ fish. 

“For carrying off through folly paddy, barley, sesa- 

8 mumf seed, mash beans,§ kulattha beans,|| mustard-seed, 
chickpeas,** beans,}f dman rice,tf mudga beans,§§ wheat 


* Upadhyaya. ¢ Sdrik4; see note * p. 49. 

4 Tila, Sesamum, Sesamum orientale, Roxb. (indicum, Linnzus); the 
modern ६ (Roxb., p. 491). Not in Hooker. 

§ Masha, a kind of bean, Phaseolus mungo, variety radiatus, the Bengali 
mdsh-kaldy. It is esteemed the best of all the leguminons plants, and the 
meal is made into bread for many religious ceremonies. (Hooker, vol. II, 
p. 203; Roxb., p. 557.) 

|| Kulattha, च kind of bean, Dolichos biflorus, the Bengali ulattha 
(Hooker, vol. II, ए. 210; Roxb., p. 563.) 

ब्‌] Sarshapa, Mustard, Sinapis campestris; which combines Roxburgh’s 8. 
dichotoma, (the Beng. éddd rdi or sarishd, Hind. sarson), and 8. glauca (the 
Beng. sveta rdi). From both varieties an oil is expressed which is used in diet, 
and for various other purposes: (Hooker, vol. I, p. 156; Roxb., p. 497.) 

** O’ana, Chick pea or Gram, Cicer arietinum, the Beng. but, chand and 
chholé ; it is the same as ०८१४५१८, (Hooker, vol. II, p. 176; Roxb., p. 567; 
Oliver, p. 196.) 


tt Kalaya. This is the general name for most of the commonly cultivated 
kinds of beans, Phaseolus. 


tf Kalama, the dman (hemanta) or later rice, which is sown in May and 
Jane and is reaped in Decemher and January. The dus (६८) or early rice is 
sown about April and reaped about August. 


§§ Mudga, Green gram, Phaseolus mungo, the Beng. mug or mug-kaldy. 


13 


14 


15 


16 


17 


18 


19 


20 


PUNISHMENTS FOR VARIOUS SINS. 85 


and flax, or other crops, a man void of understanding 1s 

born a large-mouthed rat resembling an ichneumon. 
“Moreover for improperly touching another’s wife he is 

born a horrible wolf. And the foolish sinner who violates his 


-brother’s wife becomes a dog, a jackal, a heron, a vulture, a 


snake, and a bird of prey,* by degrees. And the sinner, who 
has violated his friend’s wife, his guru’s wife, and the king’s 
wife, becomes a cock-cuckoo when released from hell. The 
man of lustful soul is born a hog. 

‘Let him who hinders sacrifice liberality and marriage 
become a worm. 

“ And he who gives his daughter away twice is verily born 
2 worm. 

“He who obtains food, without giving some to the gods 
the pitris and brahmans, is indeed born a crow when released 
from hell. 

““ He who scorns his eldest brother, or a brother who 18 like 
a father to him, is indeed born a curlew when dismissed. 
from hell, 

५ And the sadra for approaching a brahman-woman is born 
a worm; for begetting offspring of her, let him become an 
insect living within wood. And a c’andala for the same sin 
is born a hog, a small worm, a diver.f 

८ A man ungrateful, base among men, who returns evil for 
good, when released from hell is born a small worm, an in- 
sect, a bird, a scorpion also, and a fish, a crow, a tortoise, 
then a pukkasa. 

“ For slaying an unarmed man, a man is born an ass. The 
murderer of a woman also and a child-slayer are born worms. 

° But for stealing victuals a man is born a fly. 

“There is moreover a difference among victuals, listen 
thereto. For taking rice-food, he is born a cat, when quit 


Masha (see note § above) is a variety of this. (Hooker, vol. II, p. 203; Roxb., 
p. 556). 
* Kan-ka, This must mean a bird of prey. Vaka which is a synonym 


hag just been mentioned. 
+ Madgu; see note * p. 81, 


86 CANTO XV. 


21 from hell; but for taking rice-food mixed with sesamum and 
oil-cake he ts born a rat; and for taking clarified butter 
22 an ichneumon; for taking goat’s flesh, a crow, a diver.* He 
who carries away fish-meat becomes a crow; he who carries 
away venison a hawk; but when salt 18 taken away, the offen- 
der becomes a water-crow :¶ when curdled milk 1s taken away, 
23 a worm; and for stealing milk he is born a hen-heron;f{ 
24 but he who steals oil is born a cockroach; for taking honey 
8 man is born a gad-fly; for taking a cake, an ant ;§ but for 

25 stealing pulse|| a small house-lizard ; 
“For stealing distilled spirits let the sinner become a 
francolin partridge ;4] and for taking iron be born a crow. 
26 When brass is carried off, he is born a green pigeon ;** 
when a silver vessel ४5 carried off, a pigeon; but for taking 
27 a golden vessel, he is born a worm; and for stealing 
a garment of woven silk he becomes a partridge:tf and 
when a silk garment is taken away he is born > silk- 


* See note † p. 85. 

¶ Vic'i-kaka. I do not find this in Prof. Monier-Williams’ Dictionary. I 
would suggest that it is a Tern, most probably the Black-bellied Tern, Sterna 
javanica, which has a black and grey plumage and is found in every river in 
India. The Terns are commonly called gangd-chil or géng-chil, ४. ¢., the river- 
kite. (Jerdon, vol. II, pp. 834 and 840.) 

{ Baléké. Balaka is the Pond Heron or Paddy-bird, Ardeola leucoptera, 
the Beng. konch-bak. (Jerdon, vol. II, ए. 751.) 

§ Pipilika; the modern pipira or pipré denotes the larger species of ants. 

|| Nishpéva ; this appears tv be a general name for most kinds of pulse. 

q Tittiri, the Francolin or Meadow partridge, of which there are two 
species in India, (1) the Black partridge, Francolinus vulgaris (the modern 
titir or kala-titar) which is fonnd thronghout the whole of Northern India, 
and (2) the Painted partridge, F. pictus (also called kala-titar) which is found 
in Central and part of Sonthern India. (Jerdon, vol. II, pp. 558 and 561). 
The former is probably the bird meant here. 

## Harita ; see note ** p. 28. 

¢+ Krakara. Prof. Monier-Williams says this is Perdiz sylvatica, but I do 
not find any such name in Jerdon. It is probably either the Grey partridge , 
Ortygornis ponticeriana, which is common thronghout the greater part of 
India, or the Kyah partridge, 0. gularis, which is found throughout Behar and 
Bengal. (Jerdon, vol. I], pp. 569, and 572.) 


28 


29 


30 


31 


32 


33 


34 


30 


36 


37 


38 


39 


oS 


PUNISHMENTS FOR VARIOUS SINS. 87 


worm; when very fine cloth, an instrument of. horn* and 
fine cloth are carried off, the sinner is born a parrot ; and so too 
for taking a garment of goat’s-hair or sheep’s wool, and a linen 
one; when a cotton thing is taken away he is born a curlew; 
and the stealer of a barken thing ts born a pond-heron; for 
taking paint and potherbs he is born a peacock. The man who 
carries off a red garment becomes a jivanjiva pheasant ;+ for 
taking splendid perfumes let him become a musk-rat ; and for 
taking clothes a hare; for theft of fruit a man becomes a eu- 
nuch; for theft of wood, a wood-insect ;{ and a flower-stealer 
becomes a poor man; a carriage-stealer lame; and one who 
takes vegetables becomes a green pigeon ;§ and one who takes 
water a pied-crested cuckoo.|| One who takes away land, 
aiter going to Ravrava and the other very terrible hells 
becomes grass, a bush, a creeper, a climbing shrub, a reed 
and a tree by degrees ; and the man afterwards, when his sins 
have been diminished to insignificance, becomes a worm, an in- 
sect, and a grasshopper, a bird, an aquatic animal, a deer; and 
having attained the condition of kine, and despicable castes 
such as 02110818, and pukkasa, he becomes lame and blind, deaf, 
leprous, and afflicted with pulmonary consumption ; he is seized 
with diseases affecting the mouth and the eyes and the 
anus; and he becomes epileptic; he attains also the condi- 
tion of a Sadra. This truly is known to be the course of 
stealers of cattle and gold. 

० And fierce men who steal learning, who fall short in their 
rewards to the guru; the man who makes another’s wife his 
own wife,—he becomes a eunuch, the foolish man, when 
escaped from the torments of hell. 

८८ He who makes the Homa oblation in unkindled fire 18 
born afflicted with the pains of indigestion, and dyspeptic. 

““ Abuse of others, the returning evil for good, hurting 


S4rngika. I do not find this word in the dictionary. 


+ Jivan-jiva or jiva-jivaka. See note Tf p. 28. 


प 


Ghnna-kitaka: or, an armadillo. 


§ Harfta: see note ** p, 28. 
|| O’dtaka: 866 note ¶ p. 29. 


88 
40 


41 


42 


43 


44 


45 


46 


47 
48 
49 


50 
ol 


52 


53 


CANTO XV. 


the vitals of others, coarseness, and cruelty, paying court to 
other men’s wives, perfidy in taking other people’s property, 
and contempt of the gods, dishonesty, frand towards men, 
and avarice, manslaughter, and the continued performance 
also of whatever things are forbidden;—one should know 
these to be the after-characteristics of those who are released 
from hell. 

“Compassion towards all creatures, concord, aid to other 
people, truth, speech directed towards the welfare of all 
creatures, inculcation of the authority of the Veda, veneration 
of gurus devarshis Siddhas and rishis, association with the 
good, hospitality, study, friendship,—let the wise man under- 
stand these and whatever other things constitute the deeds 
of truth and righteousness, fo be the marks of sinless men 
who have quitted Svarga. 

“This I have declared explicitly to thee, O king! con- 
cerning men, holy and wicked, who eat the fruits of their 
own actions. Come then, we go elsewhere. Thou hast now 
seen everything, for thou hast seen hell. Come then, let 
us go elsewhere.”’ 

The son spoke. 

Thereupon the king prepared to follow him; and then a 
cry went up from all the men that abode in torment, ‘ Be 
eracious, O king! stay but a moment, for the air that clings 
to thy body gladdens our mind, and entirely dispels the 
burning and the sufferings and pains from our bodies, O 
tiger-like man! Be gracious, O king!’ 

On hearing this their entreaty, the king asked that servant 
of Yama—‘ How do I afford gladness to these men? Have 
I done such a mighty deed of merit in the world of mortals, 
wherefrom falls this gladdening shower ? Declare me that.” 


Yama’s officer spoke. 


“Tnasmuch as thy body was nourished with the food that 
remained, after the pitris the gods guests and servants were 
satisfied, and since thy mind was attached to them, hence 
the air that clings to thy body brings gladness ; the torment, O 


54 


55 


56 


57 


58 


59 
60 
61 
62 


63 


64 


65 


THE STORY OF KING ViPAs’-c’rT. 89 


king! does not hurt the evil-doers. Whereas thou didst offer 
the horse-sacrifice and other sacrifices according to precept, 
hence from seeing thee Yama’s engines weapons fires and 
crows, which cause intense suffering, such as crushing cutting 
burning and so forth, grow mild, O king! when counteracted 
by thy majesty.” 

The lang spoke. 

“Neither in Svarga nor in Brahma-loka do men experience 
such joy, methinks, as arises from conferring bliss on suffering 
creatures. If, while I am present, torment does not hurt 
these men, here then, fair Sir, I will remain firm as a moun- 
tain.” 

Yama’s officer spoke. 
“Come, O king; we proceed. Enjoy the delights won by 
thine own merit, casting aside here the torments of evil- 
doers.” 
The king spoke. 

“For that reason* I will not go as long as these are in sore 
suffering. From my near-presence the denizens of hell grow 
happy. Fie on the sickly protection-beggingt life of that nian, 
who shews no favour to one distressed, even though he be a 
resolute foe! Sacrifices, gifts, austerities do not work for the 
welfare of him, who has no thought for the succour of the 
distressed. Whoever bears a cruel mind towards children, 
the sick and such lke, and towards the aged also, I do not 
hold him human; he 18 truly a Rakshasa. But if these men 
have pain originating in hell, whether produced by the heat 
from fire, or produced by overpowering smells, and if they 
have the intense pain arising from hunger and thirst that 
causes faintness, yet the grant of deliverance to them excels, 
I consider, the joy of Svarga. If many sufferers shall obtain 
happiness, while I undergo pain, should I not in truth 
embrace it P Go thou not therefore long.” 


# For tasmdt read asmdt, (from hence) ? 
4 # . Cel s 
+ For garandrthinam read sarandrthanam (from arthand), since jivanam 18 


neuter P 


12 


90 


66 


67 


68 


69 


70 


72 


73 


74 


75 


76 


CANTO XV. 


Yama’s officer spoke. 

“ Here have both Dharma and Indra arrived to lead thee 
away. Thou must certainly depart from us: go therefore, 
O king!” 

Dharma spoke. 

“Wittingly worshipped by thee, I lead thee to Svarga ; 

mount this heavenly chariot and linger not; let us go.” 
The king spoke. 

“Men in thousands, 0 Dharma! suffer pain here in hell ; 
and being in affliction they cry to me to save them; hence I 
depart not.” 

Indra spoke. 

८८ These evil-doers have come to hell in consequence of their 
own deeds; thou also, O king, must go to Svarga in conse- 
quence of thy meritorious deed.” 

The king spoke. 

“Tf thou dost know, thon, O Dharma, or thou, O Indra, 
S‘ac’i’s lord, how great indeed is my authority, then deign* 
to speak aright.” 

Dharma spoke. 

“Just as drops of water in the sea, or as stars in the sky, 
or as showers of rain, as the sands in the Ganges—just as 
these drops of water and other things are innumerable, O 
Maha-raja! even so thy merit is in truth beyond reckoning. 
In thy evincing now this compassion here in the hells, the 
reckoning of that merit of thine has verily amounted to a 
hundred thousand. Then go, O king! enjoy then the abode 
of the immortals; let these also consume away in hell the 
sin arising from their own actions!” 

The king spoke. 

५ How shall men attain their desire in things connected 
with me, if im my presence these people gain no prosperity. 
Hence, whatever good deeds I possess, O lord of the thirty 

ods! by means thereof let the sinn : 
1 be delivered from hell!” 1 


# For arhathah read arhatha 2 


7 


78 


79 


80 


81 


ANASUYA’S GAIN OF A BOON. 91 


Indra spoke. 
“Thus hast thou, O king! gained a more exalted station: 
see too these sinners delivered from hell!” 


The son spoke. 

Then fell there a shower of flowers upon that king, and 
Hari making him mount the heavenly chariot led him to the 
heaven-world. Both I and the others, who were there, were 
released from the torments; thereafter we entered the other 
earthly existences, as determined by the results of our own 
actions. 

Thus these hells have been reckoned up, © brahman! And 
for what particular sin to what particular kind of creature a 
man descends, it has all been recounted to thee in detail, 
as I saw it of yore, having gained the accurate knowledge that 
springs from previous experience. What else do I tell thee 
next, noble sir ? 


Canto XVI. 
Anasuyd’s gain of a boon. 

The father asks Jada for instruction on yoga or religious 
devotion—Jada begins a long exposition, which starts with a 
story of Anastiya—A certain brahman was cursed by Mandavya at 
night that he should die at sunrise, and his devoted wife restrained 
the sun from rising—All activity ceased, and the gods in alarm 
besought Atri’s wife Anastiyad—At her exhortation the wife relents, 
the sun rises, and the brdhman dies, but is restored to life by 
Anasiiya—Anastiya obtains from the gods the boon that Brahmd, 
Vishnu and Siva should be born her sons, and that she should 
attain yoga. 

The father spoke. 


Thon hast declared to me, O son, the established nature of 
mundane existence which should be shunned exceedingly, a 
nature which is immutable like the rope and bucket at a well. 
I have thus then learnt it in its entirety such as it is. Say, 
what must J do in this thus-ordained mundane existence ¢ 


92 


10 


11 


CANTO XVI. 


The son spoke. 

If, 0 father, thou dost believe my word implicitly, then 
abandoning thy condition as a house-holder become a dis- 
tinguished hermit. Following that vocation according to 
precept, forsaking thy fire and possessions, directing thy soul 
towards the Supreme Soul, indifferent in regard to the various 
opposites,* relinquishing thy property, become a mendicant, 
eating only every other meal, subdued in soul, unwearied, 
grown intent on religious devotion,} withdrawn from contact 
with external things. Thereafter thou shalt attain to that 
religious devotion,—which is the cure for connexion with 
pain, the cause of final emancipation from existence, incom- 
parahle, unutterahle, devoid of worldly attachments ; through 
connexion with that devotion thou wilt never again have union 
with living beings. 


The father spoke. 


My son, tell me next of yoga, or religious devotion, the 
eause of final emancipation from existence; by which I may 
escape such suffering as this, when I am again born among 
living heings. Since I am intent on attachments, and my soul 
does not hy reason of the bonds of mundane existence attain 
to religious devotion, being itself even devoid of religious 
devotion,f speak now of that religious devotion. Sprin- 
kle with the water of thy words, which are cool with the 
water of the knowledge of Brahma, me whose body and 
mind are disordered with pain through the heat of the sun of 
mundane existence. NRe-vivify with the draught of the nectar 
of thy words me, who am bitten by the black serpent of igno- 
rance, who am in anguish from its venom, and dead. Hasting 
with the keys of the knowledge of approved goodness, liberate 
me, who am galled by the chains of selfishness in the matter 
of son, wife, home and land. 


# Pleasure and pain, &. 
+ Yoga. 
व Or “devoid of means ;” there seems to be a pun on the word yoga. 


12 


13 


14 
15 
16 


17 


18 


19 
20 
21 
22 


23 


24 


ANASUYA’S GAIN OF A BOON. 93 


The son spoke. 

Listen, dear father! how of yore the wise Dattdtreya, when 
duly questioned, expounded the system of religious devotion 
at length to Alarka.* 

The father spoke. 

Whose son was Dattdtreya? Again, how did he discourse 
about religious meditation? And who was the distinguished 
Alarka, who enquired concerning religious meditation ? 

The son spoke. 

There was a certain Kausika brahman in the town Prati- 
shthana; he by reason of sins committed in other births was 
diseased with leprosy. His wife used to honour him her hus- 
band, thus diseased, as a god, by anointing his feet, knead- 
ing his limbs, bathing, clothing, and feeding him, and by 
cleansing the flow of mucus, blood etcetera, and with atten- 
dance in private, and with affectionate conversation. Though 
always exceedingly venerated by that modest lady, he being 
harsh continually menaced her by reason of his excessively 
fiery temper. Nevertheless his wife, bowing before him, used 
to esteem him a divinity ;+ nevertheless she used to esteem 
him, who was extremely loathful, as superior to all. 

Being also of a constantly roaming disposition, the brdhman 
ordered his wife—‘‘ Do thou bring me to her dwelling. Pro- 
cure for me that courtezan whom I saw living in her house 
in the high-way, O religious one; she indeed dwells in my 
heart. I saw the maiden at sunrise, and here is night 
come upon us. She does not depart from my heart, ever 
since I saw her. If she, lovely in every limb, with large 
hips and swelling breasts and slender body, does not embrace 
me, then thou wilt indeed behold me die. Beautiful is love 
among mankind; and she is courted by many; and I am 
unable to go; it appears perplexing to me.” 

Then having heard that speech of her husband who was 
sick with love, she his consort, sprung of a high family, very 


* For Anarkdya read Alarkdya, see Canto XXXVI. 
+ For davatam read daivatam, 


94 
25 


26 


27 


28 


29 


30 


35 


36 


37 


38 


39 


40 


CANTO XVI. 


virtuous, faithful to her husband, gathered a compact retinue, 
and took abundance of money, and bearing her husband on 
her shoulder, moved on, slow in her gait, along the high 
road, in the cloud-covered night, while the sky was revealed 
by the fitful lightning; fur the brahman lady was desirous 
of doing her husband pleasure. 

And on the road, the brd4hman, while borne on his wife’s 
shoulder, through fear of thieves in thc darkness pushed 
away Mandavya, who was no thief and who was afflicted with 
grievous pain, being impaled on a stake. Enraged at the 
brush with a foot, Mandavya addressed him—"‘He, who 
has with his foot pushed me away who am thus exceedingly 
afflicted, he sinful in soul, base among men, has gotten a 
miserable condition. At sunrise, helpless, he shall be bereft 
of life assuredly: at the sight of the sun indeed he shall 
perish.” Thereupon his wife hearing that most cruel curse, 
exclaimed distressed—“ The sun verily shall not arise !” 

Then the sun failed to rise, and there was continual night 
for many lengths of day. Thereupon the gods grew afraid, 
fearing ^ How indeed should not all this universe pass into 
dissolution, when the Vedas are not uttered, and when it is 
deprived of oblations with fire and of the Svadha and Svaha? 
Without the ordinance of day and night, there is an end of 
months and seasons: and again from the cessation of these 
south and north are not known in the sun’s half yearly course. 
And without knowledge of the half yearly course where would 
be time, such as the year? Without the year no other know- 
ledge of time exists. By reason of the utterance of that 
devoted wife, the sun rises not: without the sun’s rising, 
bathing giving of gifts and the other actions can not indeed 
exist ; nor indeed does the fire spread, and sacrifices are seen 
to cease; nor indeed do we get satisfaction without the homa 
sacrifice. Mortals satisfy us with the appropriate shares of 
the sacrifices: we favour mortals with rain for the perfect- 
ing of their grain and other crops. When plants have 
ripened, mortals sacrifice to us with sacrifices; worshipped in 
their sacrifices &c., we bestow on them their desires. For 


Al 


42 


43 


44 


45 


46 


47 


48 


AQ 


50 


91 


52 


53 


ANASUYA’S GAIN OF A BOON. 95 


we pour rain downwards, and mortals make their rain 
ascend ; for we rain with showers of water, men with showers 
of clarified butter. And evil-minded men, who do not give 
us the periodical sacrifices,* being greedy eat themselves our 
share of the sacrifice. We defile the water, the sun, fire and 
the winds, and the earth for the destruction of those mis- 
chievous sinners. Through partaking of bad water &c., very 
dire portents work towards the death of those doers of evil 
deeds. But to those high-souled men, who after delighting 
us consume the remainder themselves, let us allot the blissful 
worlds. Therefore all this universe of a truth dves not exist, 
unless these things increase and endure. How indeed may 
the days be liberated ?”—so conversed the gods with one 
another. 

Having heard the speech of these assembled gods who were 
fearful of the destruction of the sacrifices, the god Brahma 
spoke, ^“ Majesty is subdued by majesty indeed, and austeri- 
ties also by austerities, O ye immortals! MHearken therefore 
to my advice. Through the might of the faithful wife the 
sun does not rise, and from his not rising loss befalls mortals 
and you. Hence do ye, through desire that the sun should 
rise, propitiate Atri’s faithful wife Anasdyd who is rich in 
austerities.” 

The son spoke. 

She, propitiated by them when they resorted to her, said 
“Let your wish be asked for.”” The gods petitioned for day, 
saying ^“ Let it be as before !” 

Anastya spoke. 

“The might of a faithful wife may not be lost in any wise. 
Hence while honouring that good lady, I will liberate the day, 
O ye gods! that day and night may again exist, and that 
that good lady’s own husband shall not perish.” 

The son spoke. 
Thus having addressed the gods, she the beautiful went to 


# Nitya-naimittiki ; see Canto XXX, 


96 


54 


56 


96 


57 


58 


59 


60 


61 


62 


63 


64 


65 


66 


CANTO XVI. 


her temple, and being asked by that lady regarding the welfare 
and righteousness of her husband, spoke. 
Anastya spoke. 

‘‘Perchance thou rejoicest, O blessed lady, at the sight of 
thy husband’s countenance! Perchance too thou esteemest thy 
husband far above all the gods! Through obedience indeed 
to my husband I have gained a -great reward; through the 
obtainment of the results of every wish obstacles have been 
removed. Five debts a man must ever discharge, O virtuous 
lady. Thus, he must amass wealth according to the duties 
of his own caste: and he must next apply the wealth gained 
to a fitting object according to the precepts: he should always 
live full of compassion, observing truth, candour, austerities 
and liberality: and he must daily perform the ceremonies 
prescribed by the S’astras and free from anger and enmity, 
with faith preceding, according to his ability. A man with 
great pain gradually obtains the worlds specially allotted to 
his own caste, such as that of the Praja-patis and other worlds, 
O virtuous lady. So women by obedience to their husbands 
obtain half of the entire merit painfully earned by their 
husbands. There is no separate sacrifice for women, nor 
graddha, nor fasting: for by obedience to their husbands 
indeed they reach these desired worlds. Therefore, O vir- 
tuous and exalted lady, let thy mind ever be turned towards 
obedience to thy husband, since a husband is a wife’s supreme 
bliss. Whatever worship the husband may offer by right 
ceremonies to the gods, and whatever to the pitris and guests, 
even one half of that does the wife, whose mind is centred 6n 
him alone, enjoy by very obedience to her husband.” 


The son spoke. 

Having heard that her speech, the lady saluted Atri’s 
wife Anasiyé respectfully in return, and replied thus to her— 
“Happy am I, favoured am I, and regarded by the gods am 
I, since thou, O lady blessed by nature, again increasest my 
faith. I know this—none among women has a condition 
equal with her husband, and love for him tends to her benefit 


67 


68 


69 


70 


7} 


72 


73 


74 


75 


76 


77 


78 


79 


ANASUYA’S GAIN OF A BOON. 97 


in this world and the next; through her husband’s favour 
both here and after death, O illustrious lady, a woman gains 
happiness; for a husband is a woman’s deity. Do thou, 
being such a woman, O exalted lady, tell me who have reached 
thy temple, what I, a noble* woman, must do, or what my 
noble husband must do, O beauteous one !’’ 

Anasty4 spoke. 

“Indra and these gods in distress have approached me; 
they are searching for the day and night, the virtuous acts 
prescribed for which have been discarded in consequence of 
thy speech. They beg for the natural uninterrupted con- 
tinuance of day and night: I am come for that object, and 
do thou listen to this my speech. Through the absence of 
day there is the absence of all sacrificial ceremonies; through 
the absence of these the gods do not get their nourishment, 
O ascetic lady. Through the destruction of day also all 
work is cut short; from the destruction thereof the world 
will perish through drought. Therefore if thou desirest to 
deliver this world from calamity, be gracious, O virtuous 
lady, to the worlds; let the sun run his course as before.” 


The brahman lady spoke. 

^“ Mandavya exceedingly furious, O illustrious lady, has 
cursed my lord, saying ‘at sunrise thou shalt meet thy 
doom |” 

Anastyé spoke. 

“Tf, however, it pleases thee, O lady, then at thy word I 
will make thee even a new husband, in form the same as before. 
For I must in every way propitiate the majesty of faithful 
wives, O high-born Jady—thus I do thee honour.” 

The son spoke. 

On her saying ‘be it so! the ascetic lady Anasiyé then 
summoned the sun, raising up the arghya oblation, at mid- 
night on the tenth night. Then the adorable sun, in ap- 
pearance ruddy as the full-blown lotus flower, with wide 
disc, rose aloft above the mighty mountain. Forthwith indeed 

* For drydyd read dryayd ? 

13 


98 


81 


83 


85 


86 


87 


88 
89 


90 


CANTO XVI. 


her husband was bereft of life and fell on the ground ; and 


she caught him as he fell. 


Anastya spoke. 
“Be not dejected, O lady; behold my power. Thou 


hast succeeded through thy obedience to thy husband. 


What further need hast thou of austerities P Since I have 
nowhere seen another man equal to thy husband, in form, 
in disposition, in intellect, with sweetness of speech and 
other adornments, in very truth let this brahman, freed 
from sickness, young again, obtain life in company with his 
wife for a hundred autumns. Since I see no other deity the 
equal of thy husband, in very truth let this brahman regain 
his life in sound health. Since thy* effort is constantly 
directed to propitiate thy husband by deed mind and word, 
let this dvija then come to 1116. 
The son spoke. 

Then the brahman arose, free from illness, young again, 

with his own lustre illuminating the dwelling, as it were an 


ever-youthfal god. Then there fell a shower of flowers, ac- 


companied with the strains of heavenly instruments and 
other musical instruments. And the gods were delighted and 
said to Anastya. 
The gods spoke. 
‘“‘Choose a boon, O blessed lady. Inasmuch as thou hast 


accomplished a great matter for the gods, therefore the gods 
will grant thee a boon, O ascetic lady.” 


Anastya spoke 

“If ye gods headed by Brahmé, being favourable, will grant 
mea boon, and if ye deem me worthy of a boon, then let 
Brahma, Vishnu, and Siva become sons to me, and let me 
in company with my husband attain religious devotion, to 
the end that I may be delivered from affliction.” 

‘* Be it so,” exclaimed Brahmé4, Vishnu, Siva and the other 
gods to her; and they departed, duly honouring the ascetic 
lady 


# For mama read tava ए 


10 


11 


THE BIRTH OK DATTATREYA, 99 
Cayro XVII. 
The Birth of Dattdtreya. 

The Praja-patr Atri begot three sons by his wife कध 
namely, Soma, Datidtreya, and Durvdsas, wha ware incarnations 
of portions of Brahma, Vishnu and Siva respectively—Their 
offices are described—Dattatreya, assembling young Munis about 
himself, tested their loyalty, by living wmmersed in a lake and 
by revelling in sensual pleasures. 

The son spoke, 

Then after many days’ time the adorable Atri, the second 
son of Brahma, looked upon his wife Anastya. Her, bathed 
after menstruation, very lovely in body, seductive and perfect 
in form, free from blame, the love-possessed Muni enjoyéd 
mentally 

But while he contemplated her, a powerful wind through 
and above brought the change that was produced im her 
The ten regions of the sky seized the white-lustred form of 
Brahma, as it fell all around, in the form of Soma, charae- 
terized by passion. That mental Soma was begotten in her 
as the son of the prajaé-pati Atri, the life and possésgor of 
every excellence. Magnanimous Vishnu being pleased, begot 
of her Dattdtreya, the brahman, in whom goodness predomi- 
nated, by production from his own hody, Dattatreya was he 
called; he sucked Anastya’s breast: he was Vishnu indeed 
incarnate; he was Atni’s second son. He issned from his 
mother’s womb seven days afterwards, being enraged on 
seeing that the haughty king of the Haihayas was near and 
was offending Atri, being angry he at once desired to burn 
up the Haihaya. Filled with indignation at the long pains 
and tojl of his residence in the womb, a portion of Siva 


was born as Durvdsas, in whom darkness predominated; 


Thus three sous were born of her, being portions of Brahma, 

Siva and Vishnu. Tw 
Brahmé became Soma, Vishnu was born as Dattatreya, 

Siva was born as Durvasas, through the boon granted by the 


12 gods. The prajé-pati Soma, ever causing creepers and medi- 


100 


13 


14 


19 


16 


17 


18 


19 


20 


21 


22 


23 


24 


29 


CANTO XVII. 


cinal plants and mankind to grow with his cool rays, abides 
in Svarga. Dattdtreya protects offspring from destruction 
by the malignant Daityas: and Vishnu’s portion must also be 
known as the benefactor of the docile. Durvasas, the ador- 
able birthless god, destroys the scorner ; assuming a formidable 
body, he is haughty in look mind and speech. The adorable 
praja-pati, the son of Atri again created the Soma plant.* 
Dattatreya also, being Vishnu, enjoyed objects of sense while 
engaged in profound meditation. Durvasas, deeming his 
father and mother to be the chiefest object of devotion, 
assuming the form known as ‘ frantic,’ roamed about the earth. 

Surrounded by the sons of Munis, the lordly yogi Dattatreya 
also, desirous of obtaining exemption from all attachments, 
long immersed himself in a lake. Nevertheless those youths, 
resorting to the bank of the lake, did not forsake him, who 
was magnanimous and exceedingly benign. When after a 
hundred heavenly years were ended, all those youthful Munis, 
through affection for him, still forsook not the bank of the 
lake, the Muni, taking his noble wife clothed in heavenly 
raiment, beautiful and plump in form, arose from the water, 
thinking, “If these sons of Munis shall forsake me because 
of the presence of a woman, then I will remain free from ail 
attachments.” When nevertheless the sons of the Munis did 
not forsake him, he next drank intoxicating liquors in com- 
pany with his wife. Thereupon they did not forsake him, 
though he was engrossed in drinking spirituous liquor in 
company with his wife, and though he was rendered impure 
by addiction to singing, musical instruments and such like, 
and also by intercourse with his wife ; deeming that the high- 
souled Muni when with her was detached from religious rites. 
The lord of yogis, although drinking spirituous liquor, incurred 
no fault. Dwelling like Matarigvan within the abodes of 
e‘andalas, drinking strong drink he, skilled in yoga, the lord 


* The text appears to he corrupt. Another reading has been suggested by 
Babu Hari Mohan Vidyébhushan, the pandit of the Bengal Asiatic Society, 
from a MS., atreh putraé for atrih punaé ; this is preferable and I have adopt- 
ed it. 


GARGA’S SPEECH. 101 


of yogis, attended by his wife, performed austerities, being 
meditated on by yogis who longed for deliverance from 
mundane existence. 


Canto XVIII. 
Garga’s speech. 

Arjuna the son of Krita-virya, on succeeding to his kingdom, 
resolves to rule worthily—His minister Garga advises him to pro- 
prtiate the Muni Datiatreya—And narrates how, when the Daityas 
and Danavas had conquered the gods, the gods by Vrihaspati’s 
counsel propitiated Dattdtreya, who, being an incarnation of 
Vishnu, was enjoying limself with Lakshmi; and how, when 
the demons penetrated to Dattdtreya’s hermitage and seized 
Lakshmi, they were destroyed by Dattdtreya. 


The son spoke. 

Once upon a time Arjuna, the son of Krita-virya, when 
Krita-virya had departed to heaven, being invited by the 
ministers and family priest and by the citizens to be in- 
augurated as king, spoke thus— 

“Tt is not I will wield regal sway, which surpasses hell, 0 
ministers, if I leave that foolishly unaccomplished, for the sake 
of which taxes are levied. Merchants, giving the twelfth part 
of their wares to the king, travel on the road protected from 
robbers by the watchmen. And the herdsmen and husbandmen 
giving the sixth part of the ghee, buttermilk and other pro- 
duce, enjoy the rest. If the merchants gave a larger portion 
than that out of all their wares and other property, then 
that would tend to the destruction of the sacrifices and pious 
works of the extortionate king who took it. If people who 
follow that and other livelihoods are protected by others, 
hell is surely the lot of a king who takes the sixth part as his 
revenue, This has been decreed by men of old as the perma- 
nent income of a king. When a king fails to afford protection 
from thieves, that 1s the same as theft; and it would be sin in 
aking. Therefore if, by performing austerities, he has gained 


102 CANTO XVIII. `: 


9 the coveted position of a yogi, he is the only king who possesses 
power to protect the earth. Therefore I indeed will be a 
weapon-bearer in the earth, worthy of honour, endowed with 
prosperity ; I will not make myself a participator in sin.” 

The son spoke. 

10 Understanding that his resolve, standing among the minis- 
ters spoke the leading Muni, Garga by name, mighty in 
intellect, advanced in age. 

11 “Tf thus thou desirest to act, rightly to govern the king- 
dom, then hearken to my speech and act, O royal scion! 

12 Propitiate, O king, Dattatreya, the illustrious, who made 
his abode once in a bucket, who protects the three worlds, 

13 who is busied in religious devotion, who is illustrious, who 
looks impartially everywhere, who is a portion of Vishnu, the 

14 upholder of the world, incarnate on earth. By propitiating 
him the thousand-eyed Indra gained his abode, which had been 
seized by the evil-minded Daityas, and slew the sons of Diti.” 


| Arjuna spoke. 

15 “How did the gods propitiate majestic Dattatreya P And 
how did Indra regain his godhead, of which he had been 
deprived by the Daityas P” 

Garga spoke. | 

16 “There was avery fierce contest between the gods and 
Danavas. The lord of the Daityas was Jambha, and the leader 

17 of the gods was Sac'l’s spouse. And while they fought a 
heavenly year elapsed. Then the gods were worsted, the 

18 Daityas were victorious. The gods led by Vipra-c‘itti were 
vanquished by the Danavas: they strove to flee, being dis- 

19 pirited at the victory of their enemies. Desirous of compass- 
ing the slaughter of the army of Daityas, accompanied by the 
Balikhilyas* and Rishis, they approached Vrihaspati and 

20 took counsel. Vrihaspati said, ‘Deign to gratify with your 
faith Dattatreya, Atri’s high-souled son, the ascetic, who is 

21 occupied in improper practices. He the boon-giver will grant 


* Read ‘ Bala-khilyas’? These are divine personages of the size of the 
thumb. 


22 


23 


24 


25 


26 


27 


28 


29 


30 


31 


GARGA’S SPBECH. 103 


you a boon for the destruction of the Daityas; then, O gods, 
shall ye and your friends slay the Daityas and Danavas.’ 

८ (118 exhorted the gods then went to Dattatreya’s hermi- 
tage, and they beheld the high-souled Muni, attended by 
Lakshmi, hymned by Gandharvas, and engrossed in quaffing 
spirituous liquor. Approaching they expressed in words their 
salutations to him, which were the means of accomplishing 
their objects. And the heaven-dwellers lauded him; they 
offered him food, viands, garlands and other presents; when 
he stood, they stood near; when he moved, they moved; when 
he reposed on his seat, they worshipped him with heads 
down-bent. Dattdtreya addressed the prostrate gods, ‘ What 
desire ye of me, that ye do me this obeisance ?' 


° 6 gods spoke. 

‘The Danavas, headed by Jambha, have attacked and seized 
upon the earth the atmosphere and the third world, O tiger- 
like Muni, and our shares of the sacrifices entirely. Employ 
thou thy wit to their destruction and our deliverance, O sin- 
less one! Through thy favour do we desire to regain the 
three worlds which they now possess.’ 


“ Dattatreya spoke. 
‘T am drinking strong drink, I have remnants of food in my 
mouth, nor have I subdued my senses. How is it, O gods, ye 
seek for victory over your enemies even from me?’ 


“The gods spoke. 


‘Thou art sinless, O lord of the world; no spain hast thou, 
into whose heart, purified by the ablution of learning, has 
entered the light of knowledge.’ 


“ Dattatreya spoke. 

‘True is this, O gods! all learning have I, who am impar- 
tial in view: but by reason of association with this woman I 
am now impure after eating. For commerce with women 
when continually pursued tends to depravity.’ 

“Thus addressed, the gods then spoke again. 


104 


32 


33 


34 


39 


36 


37 


38 


39 


40 


41 


42 


43 


44 


45 


46 


‘CANTO XVITI. 


“The gods spoke. 


‘This woman, O sinless brahman! is the mother of the 
world; she is not depraved, even like the sun’s halo of rays, 
which touches the dvija and the c’andala alike.’ 


Garga spoke. 

“Thus accosted by the gods, Dattatreya then with a smile 
spoke thus to all the thirty gods ;—‘ If this be your opinion, 
then summon all the Asuras to battle, O most virtuous gods | 
and bring them here before my view—delay ye not—in order 
that the glory of their strength may be consumed by the fire 
of my glance, and that they may all perish from my sight.’ 

“The valiant Daityas, summoned to battle by the gods in 
compliance with that his advice, advanced with fury against 
the troops of the gods. The gods being slaughtered by the 
Daityas were quickly demoralised by fear; they fled in a 
body, seeking protection, to Dattdtreya’s hermitage. Even 
there the Daityas penetrated, driving forward the heaven- 
dwellers, and saw the high-souled mighty Dattatreya; and 
seated at his left side his wife, Lakshmi, loved by all the 
worlds, beauteous, her shape most graceful, her countenance 
like the moon, her eyes lustrous as the blue water-lily,* her 
hips large and breasts full, uttering melodious speech, adorned 
with every womanly virtue. Seeing her before them, the 
Daityas, seized with longing, could not bear the intense love 
with fortitude ; and pined in mind to carry her off. Desisting 
from the gods, but desirous of seizing the lady, they were 
shattered in vigour, being bewitched by that sin. Then com- 
pact together they spoke—‘ If only this jewel of womankind 
in the three worlds might be our prize, successful then should 
we all be—this is our engrossing thought. We are resolved 
therefore, let us all, foes of the gods, raise her up, place her 
in the palki, and bear her to our abode.’ 

¢ Thereupon possessed with longing and thus mutually ex- 
horted, afflicted by love, the united Daityas and Danavas 
raised up his virtuous wife, mounted her in the palki, and 


* Nilotpala, the blue water-lily, see note ¢ page 29. 


47 


48 


49 


50 
51 


52 


53 


क्र - 


55 
56 


57 


58 


GARGA’S SPERCH. 105 


placing the palki on their heads set off for their own homes. 
Thereon Dattitreya smiling spoke thus to the gods— Bravo | 
ye prosper! Here is Lakshmi borne on the heads of the 
Daityas. She has passed beyond the seven stations, she will 
reach another, a new one.’ 


“ The gods spoke. 

‘Say, O lord of the world, in what stations has she her 

abode ; and what result of a man’s does she bestow or destroy ?' 
८ Dattatreya spoke. 

‘When stationed on the foot of men, Lakshmi bestows a 
habitation ; and when stationed on the thigh, clothing and 
manifold wealth; and when taking her position in the 
pudenda, a wife; when resting in the bosom, she grants 


offspring; when stationed in the heart, she fulfils the thoughts 


of men. Lakshmi, is the best fortune of fortunate men. 
When resting on the neck, she adorns the neck with loved 
relatives and wives, and close contact with those who are 
absent. When abiding in the countenance, the sea-born god- 
dess bestows beauty fashioned according to her word, real 
command also, and poetic fire. When mounted on the head, 
she forsakes the man and thence resorts to another abode. And 
here, mounted on their head, she will now desert these Dai- 
tyas. Therefore seize your arms and slay these foes of the 
gods; nor fear them greatly ; I have rendered them impotent ; 
and through touching another’s wife their merit is consumed, 
their might is broken. 
Garga spoke. 

“Thereupon those enemies of the gods, being slain by divers 
weapons and their heads being assailed by Lakshmi, perished— 
thus have we heard. And Lakshmi, flying up, reached the 
great Muni Daittatreya, being hymned by all the gods who 
were filled with joy at the slaughter of the Daityas. There- 
upon the gods, prostrating themselves before the wise Dattd- 
treya, gained as before the uppermost heaven, being freed from 
affliction. Likewise do thou also, O king! if thou wishest to 
obtain matchless sovereignty according to thy desire, straight- 
way propitiate him.” 

14 


106 GANTO XIX. 


Cantoj XIX. 
The Episode of Datidtreya. 

King Arjuna, taking Garga’s advice, propitiates Dattdtreya, who 
grants him the boon that he should reign righteously, prosperously and 
gloriously— Arjuna is then installed in his kingdom, and his reign 1s 
described—The blessedness of worshipping Vishnu, who is Datidtreya, 
expounded—The story of Alarka ts then begun. 


The son spoke. 

Having heard the Rishi speak thus, king Arjuna, Krita- 
virya’s son, proceeded to Dattdtreya’s hermitage and wor- 
2 shipped him with faith; by kmeading his feet and other 

services, and by offering honey and other delicacies, and by bring- 
ing garlands, sandal, and other perfumes, water, fruit &e. ; 
3 also with preparations of rice, and by removing the Rishi’s 
fragments of food. Pleased therewith the Muni addressed the 
4 king in the very same way, as he had formerly addressed the 
gods. 


bend 


“Ever indeed am I an object of reproach for my enjoy- 
ment of spirituous liquor and other bodily pleasures, and an 
object of reproach for this enjoyment in that I have my 

5 wife here bymy side.* Deign thou not thus to obstruct me 
who am unable to benefit thee ; O conciliate one who is able.” 
6 Thus the Muni addressed him; and Arjuna Kartavirya, re- 
calling that speech of Garga’s, replied then, bowing before him. 


Arjuna spoke. 

7 “Why dost thou beguile me, my lord, resorting’ to thy 
illusory devices. Sinless thou art, and this 14111087 lady is 
the path of all existence.” 

8 Thus invoked, the benign brdhbman answered him, the illus- 
trious Kartavirya, the subduer of the earth. 

9 “Choose thou a boon; since thou hast declared my secret, 
I have felt thereby intense gratification in thee to-day, O 

10 king. And the men who shall worship me with perfumes, 
garlands and such like, with offerings also of meat and strong 


* The text appears obscure. 


11 
12 


13 


14 
15 
16 


17 


18 


19 


20 
21 
22 


23 


ARJUNA AND DATTATREYA. 107 


drink, andjwith sweetmeats accompanied with clarified butter, 
—and who shall worship me and Lakshmi with songs also and 
the worship of brahmans, and with lute, flute, conchs and other 
gladsome musical instruments ;—to them I will give supreme 
gratification, children, wives, wealth and other blessings, and I 
will ward off the violent blows of scorners. Do thou then 
choose the choice boon that thy mind desires: my face is very 
gracious to thee through thy declaration of my secret name.” 


Kartavirya spoke. 

“Tf my lord thon art gracious, then grant me supreme pros- 
perity, whereby I may protect my people and may not incur 
iniguity. I desire to have knowledge in the customs of others, 
irresistibility in fight, and the dexterity of a thousand arms. 
May my paths be unimpeded on hill, in air, in water, and on 
land, and in all the hells! And may my death come from a 
superior man! And let me have moreover a guide to the 
right path when I stray from the path: and may my guests* 
be worthy of praise in the imperishable bestowal of wealth! 
And let there be freedom from impoverishment in my country 
with repeated recollection of me! May my faith in thee be 
ever in truth unwavering !” 


Dattatreya spoke. 
“ Thou shalt receive all those boons in the matters that thou 
hast specified; and through my favour thou shalt become a 
pniversal monarch.” 


Jada spoke. 

Thereon Arjuna prostrated himself before Dattatreya. And 
having convened his subjects, he duly received his inaugura- 
tion. Then he the Haihaya, established in his kingdom, 
having received supreme prosperity from Dattatreya, owning 
exceeding power, made proclamation ;—‘ Henceforth whoever 
besides me shall lay hold of a weapon, I shall put him to death 
as a robber or as one bent on injuring others.’ After this 
order had been issued, there was no man that bore arms in 


* For ’tithayah read tithayah, days? 


108 
24 


25 


26 


27 


28 


29 


30 
31 


32 


33 


34 


35 


36 


37 


CANTO XX. 


that country, except that valiant tiger-warrior. He it was 
who was the guardian of the villages, and he the guar- 
dian of the cattle. He it was who was the guardian of the 
fields and the protector of the dvijas. He also was the 
guardian of ascetics, and the guardian of caravans; the guar- 
dian of those who were sinking amid the fears of robbers, 
rogues, fire, arms and so forth, as in the sea, and of those who 
were involved in other calamities; he was the destroyer of 
hostile warriors. He it was who was ever remembered as 
the upholder of mankind. And there was exemption from im- 
poverishment, while he ruled as king. He offered many 
sacrifices, complete with gifts and fees. He also practised 
austerities. He performed exploits in battles. 

Having seen his prosperity and exceeding honour, the Mani 
Angiras spoke. 

° Assuredly kings will not follow in Kartavirya’s steps, 
either with sacrifices, alms-giving, or austerities, or witb high 
exploits in battle.” 

On the very day when the king received prosperity from 
Dattatreya, he performed sacrifice to Dattatreya. And there 
all his subjects having seen the king’s supreme prosperity 
that day offered up sacrifices with devout attention. 

Such is this maguanimity of the wise Dattatreya, who 
is Vishnu, the guru of all things movable and immovy- 
able, endless, high-souled. In the Puranas are narrated the 
manifestations of the bearer of the bow S’arnga, who is endless, 
inscrutable, the bearer of the conch discus and club. What- 
ever man ponders on his highest form, happy is he, and he 
may soon pass over mundane existence. ‘Ho! J am ever in 
truth easy of reach by faith even to Vaishnavas,’—how is it 
that a man shonld not have recourse to him, whose are these 
very words? For the destruction of unrighteousness, and for 
the practice of righteousness, the god, who is without beginning 
and without end, preserves the stability of nature. 

Moreover J tell thee of Alarka* also, the famous birth. 


* Read Alarkam for Anarkam. 


THE STORY OF KUVALAYASVA. 109 


And thus has been related the union hetween the high-souled 
Rajarshi Alarka, who was faithful to his father, and Datta- 
treya. 


Canto XX. 
The Story of Kuvalaydsva, 

King S‘atru-jit’s son Rita-dhvaja receives into intimate friendship two 
Nédga princes in the guise of brahmans—They live with him by day, 
and spend the nights in Rasdtala —They extol him to thetr father, and 
relate his story as follows—Rita-dhvaja sets out to succour the brahman 
_Gdlava against a Datiya Patdla-ketu, with the aid of a wondrous horse. 
named Kuvalaya. 


Jada spoke. 


1 There was formerly a valorous king named Satru-jit, in 

whose sacrifices Indra was pleased by receiving the soma 

2 juice. His son was a valiant destroyer of his foes; the peer 

of Vrihaspati, Indra and the Asvins in intellect, prowess and 

3 beauty. The king’s son was continually surrounded by young 

princes, who were his equals in age, intellect, virtue, prowess 

4 and behaviour. He was sometimes resolved on investigating 

the whole S4stra literature ; at other times engrossed* with 

$ poetry, dialogue, singing andthe drama. Moreover he enjoyed 

। ऋक both with gambling pastimes, and in the discipline of 

all kinds of weapons: he was intent on the study of elephants, 

6 horses, and chariots suitable for war.tf The king’s son en- 

joyed himself in company with the young princes, being 

7 absorbed in pleasure by day and mght alike. But while they 

sported there, numbers of young brahmans, young princes 

and young vaisyas of the same age came to enjoy themselves 
affectionately. 

8 Now after a time two young Nagas, the sons of Asgvatara,t 


* For -sambhavaih read -sambhavah ? 
+ The text appears corrupt; for yogydni yuddha- read yuddha-niyogya- ? 
त॑ A Naga prince. 


110 


10 


11 


12 


13 


14 


15 


16 


17 


18 


19 


20 


21 


CANTO XX. 


visited the surface of the earth from the Naga-world. Dis- 
guised in form as bradhmans, youthful, handsome, those two, 
in company with the young princes and the other dvijas, 
remained there linked in friendship, occupied with various 
amusements. And all those young princes and the young 
brahmans and vaigyas, and those two young Naga princes 
engaged in bathing, kneading the limbs &c., adorned them- 
selves with garments and perfumes, and occupied themselves 
with the business of kings.* As day after day went by, the 
two young Nagas enjoyed themselves, being bound by affection 
for the king’s son. And the king’s son received the highest 
pleasure from those two, by various amusements, and by jests, 
conversation, &c. Apart from those two he neither ate, nor 
bathed, nor drank sweet drinks; he did not disport himself, 
nor take up his weapons to improve his accomplishments. 
And those two, spending the night in Rasatala,f mainly oc- 
cupied in sighing in the absence of that high-souled prince, 
visited him day after day. 

‘With whom do ye both, my sons, find supreme affection 
in the mortal-world ?” thus inquired their father of both 
those young Nagas. “ Whilst I have seen you both many days 
here in Patala, I ever behold you both with kindly counte- 
nances by day and night.” 


Jada spoke. 

Thus questioned by their father himself, the two illustri- 
ous sons of the Naga king falling prostrate, with hands reve- 
rently joined, replied. 

The sons spoke. 

“Tt is the son of Satru-jit, dear father, famed by name as 
Rita-dhvaja, shapely, upright in conduct, a hero, proud, kind 
of speech, no sneaking tale-bearer,t eloquent, learned, 
friendly, a mine of excellencies, an honourer of the honour- 
worthy, intelligent, modest, adorned with courtesy. Our mind, 


* The text seems incorrect. For -samyuktdmé read -samyuktdé? 
+ The lower world. 
त Fer andprishta-katho read andprishtha-katho, 


22 


23 


24 


25 


26 


27 


28 


29 


30 


31 


oo 


33 


34 


THE STORY OF KUVALAYASVA. 111 


being ravished by attendance on him, affection for him and 
pleasure with him, finds no delight in the Naga-world or the 
air-world.* By separation from him chill Patdla does not 
tend to warm us, dear father ; through union with him the sun 
by day tends to gladden us.” 


The father spoke. 

“‘ He is the happy son of a holy father, whose excellencies 
such accomplished persons as ye are thus celebrate even in his 
absence. There are evil-dispositioned men learned in the 
Sastras; there are good-dispositioned men who are fools: 
but I esteem him, my sons, the happier who equally possesses 
knowledge of Sastras and a good disposition. A father has 
indeed a son in that son, whose friends always declare his 
friendly qualities, and whose enemies his valour, among the 
good. Perchance ye have preferred a request to him as a 
benefactor: he has done something to satisfy your mind, my 
children. Happy is he! The life of each high-born one has 
been well lived, when petitioners to him turn not away, and the 
petition of his friends is not powerless. In my house what- 
ever gold and other metals, jewels, animals for riding, and seats 
there are, and whatever else imparts delight; that should be 
given him without hesitation. Fie on the life of that man, 
who, while failing to make a return to beneficent friends, 
believes that he really lives! The wise man who, cloud-like, 
showers benefits on his circle of friends and injury on his 
foes,—men wish him prosperity.” 


The sons spoke. 

“What might any one do for that successful man, whose 
petitioners are all always honoured in his house with the grant 
of all their desires. The jewels that are in his house, whence 
can we have them in Patala?P And whence his animals for 
riding, his seats, and carriages, ornaments and clothing ? The 
knowledge that he has, is found nowhere else. Even for the 
wise he is, dear father, the ablest remover of all doubts. One 
thing he has done, and that in our opinion was impossible of 


* For bhuvo loke read bhuvarloke ? 


112 


35 


36 


37 


38 
39 


40 


41 


CANTO XX. 


accomplishment, cxcept by Brahma, Vishnu,* S’iva, and the 
other lords.”’+ 7 
The father spoke. 

८ Nevertheless I wish to hear what was his highest deed, 
whether it be impossible or possible of accomplishment. Is 
anything impossible to the wise? Men who have determi- 
nation attain to the position of the gods, lordship over the 
immortals, and the position of being worshipped by them, or 
any other coveted arduousthing. There is nothing unknown, 
or inaccessible, or unobtainable, either in heaven or here, 
to strenuous men who have brought their mind, organs 
and soul under control. An ant by walking travels thousands 
of yojanas; even Garuda, if he does not move, does not move 
a single foot. Where is the surface of the earth, and where 
is the site of the polar star? Yet Dhruva the son of king. 
Uttana-pada, a denizen of the earth, reached it. Relate then 
how the good young prince did his feat, that ye may discharge 
your indebtednees, my sons !”’ 


The sons spoke. 
“The high-souled prince has told us this feat he did before, 
dear father; that he spent his youth, being noted for his good 
conduct. 


42 ‘But formerly, dear father, a certain brdhman, the wise 
` Galava, bringing a magnificent steed, approached Satrn-jit ; 
48 and replied to the king—' A certain vile Daitya, an evil-doer, 
O king, springing up, is destroying my hermitage without 
44 cause day and night, assuming the several forms of a lion, an 
' elephant, and forest-roving beasts, and of other small-bodied. 
45 animals. When I am absorbed in profound meditation and 
deep contemplation, and intent on vows of silence, he raises 
46 obstacles so that my mind wavers. Thon art able instantly 
to burn him with the fire of thy anger, but not we. Dol 
desire that austerities arduously acquired should be squan- 
* Govinda, 


+ The text seems incorrect. For tasydsti kartavyam read tasya kritam 
kdryam ? And for ¢évardd read ४६४८१४१४ 7? 


KUVALAYASVA GUARDS THE BRAHMAN GALAVA. 113 


47 dered,O king? But one day O king, having perceived the 
demon, I heaved a sigh, being distressed by him, and exced- 
48 ingly depressed in mind. Thereupon this horse fell forth- 
with from the sky itself, and a voice from no corporeal being 
49 exclaimed—hearken to it, O lord of men !—“ Unwearied the 
noble steed can traverse the whole circle of the earth with 
50 the sun. He has been produced for thee. Nor is his 
course stayed in Patala, in the sky or in water; nor does he 
succumb when moving in every direction, or even among the 
51 mountains. Since he will traverse the whole circle of the 
earth unwearied, he will become famed in the world under the 
52 name Kuvalaya. And the base sinful Danava, who day and 
night torments thee, him shall slay, O brahman, the king named 
53 Satru-jit mounted on this horse ; and his son Rita-dhvaja get- 
ting this jewel of a steed shall attain to fame by means of him.” 
54 I now have met with |thee: do thou, O king, ward off that 
obstructer of my austerities, for a king is interested therein. 
55 Therefore I have told thee, O king, of this gem of a horse: do 
thou command thy son, so that righteousness may not perish.’ 
56 ‘“ At his word the king, righteous in soul, mounting his son 
Rita-dhvaja, who had performed a solemn ceremony, on that 
57 gem of a horse, sent him away then with Galava. And the 
Muni, taking him, departed to his own hermitage-home.” 


Canto XXI. 
Kuvalaydsva’s marriage with Maddlasa. 

Rita-dhvaja, called also Kuvalaydsva, wounds and pursues the 
Daitya Pdtéla-ketu.—tn the pursuit he falls through a chasm into 
Pdtdéla and reaches the city Purandara-pura—There he meets Madd- 
lasd, (daughter of the Gandharva king Visvdvasu,) whom Patdla-ketu 
had carried off—He marries her with the help of her companion 
Kundald, who then admonishes them on the blessings of marriage— 
He kills the Daityas who oppose him, and brings her home to his father, 
who praises and blesses him. 

The father spoke. 
1 “ Relate my sons what the king’s son did after he departed 
in company with Galava; your story 18 2 surprising one.” 
15 


114 


16 
17 


CANTO XXI. 


The sons spoke. 

“The king’s son, residing in Gdlava’s pleasant hermitage, 
subdued every obstacle to the reciters of the Veda. 

“The base Danava, infected with frenzy and arrogance, did 
not know the’prince Kuvalayasva who was dwelling in Gala- 
va’s hermitage. Then assuming the form of a hog, he ap- 
proached to outrage the brahman Galava, who was busied in 
the evening service. On an out-cry by the Muni’s disciples, 
the king’s son hastily mounting the horse pursued the hoar, 
shooting arrows at jim; and drawing his mighty bow, that 
was decorated with pretty designs, he struck the boar -vith an 
arrow shaped like the half-moon. Wounded by the iron 
arrow, the wild beast, intent on its own speedy escape, set off 
for the large forest dense with mountain trees. The horse 
followed him impetuously, swift as thought, being urged on 
by the king’s son who was oheying his father’s command. 
After traversing thousands of yojanas with speed the quick- 
paced boar fell into an open chasm in the earth. Immediately 
after him, the king’s son also, on his horse, fell into the great 
chasm, which was enveloped in crass darkness. Then the 
heast was lost to the sight of the king’s son therein; and he 
saw 4४६18 clearly there, but not that animal. 

‘““Next he saw the city called Purandara-pura filled with 
hundreds of golden palaces, embellished with ramparts. 
Entering it, he beheld no man there in the city, and as he 
wandered about he next saw there a woman hastening along. 
He questioned her, the slender-limbed, ‘Why or on whose 
account are you proceeding ?’ The noble lady replied not a 
word and ascended into the palace. And the king’s son. 
fastening up his horse on one side followed her indeed, being 
wide-eyed with amazement but fearless. 

“Then he saw reclining on a very spacious couch, all made 
of gold, a solitary maiden, full of love, as it were Rati s—her. 
face like the clear moon, her eye-brows beantiful, large-hipped 
and full-breasted, scarlet-lipped,* slender-bodied, her eyes 


Vimba-lipped. The Vimba, Cephalandra indica (Momordica monadel- 


18 


19 


20 


21 


22 


23 


24 
25 


26 


27 


28 
29 


30 


31 


KUVALAYASVA MEETS WITH MADALASA. 115 


like the blue water-lily, her nails red-tipped, black-complexion- 
ed, soft-skinned, her hands and feet copper-coloured, her 
thighs round and tapering, her teeth beautiful, her locks 
dark-blue fine and strong. 

“On seeing her, lovely in every limb, as it were a creeper on 
the body of the god of Love, the king’s son thonght her the 
deity of Rasdtala. And the beauteous maiden immediately 
she saw him, with his dark blue wavy hair, and well-developed 
thighs shoulders and arms, deemed him the god of Love. 
And she rose up, the noble lady, feeling an agitation in her 
mind. The slender one was overcome at once by bashfulness, 
astonishment and dejection. ‘Whois this that has come? 
Is he a god, or a Yaksha, or a Gandharva, or a Naga, or a 
Vidyddhara, or ॐ man accomplished in virtuous deeds and 
love ? Thinking thus, and sighing often, she seated herself 
on the ground and then the fascinating-eyed lady swooned 
away. The king’s son, being also smitten by the arrow of 
Love, revived her, saying ‘Do not fear.’ And then that 
maiden, whom the high-souled prince saw before, being dis- 
tressed took a fan and fanned her. After reviving her, the 
maiden, on being questioned by him, somewhat bashtfully made 
known the cause of her friend’s fainting. And the noble lady 
related to the king’s son in detail all the cause of the fainting, 
which occurred at the sight of him ; and also her story as the 
other lady had told it. 

| “The lady spoke. 

‘The king of the Gandharvas is named Visvavasu, and this 
is his beautiful-browed daughter called Madalas4. The son 
of Vajra-ketu, a fierce Danava, the cleaver of his foes, was 
named Pétdla-ketu, a dweller within 80618. He, raising an 
illusion of darkness, carried off this maiden when she was in 
her garden, unattended by me, and brought her here, the 
villain. On the coming thirteenth day of the lunar fortnight, 
it was foretold, an Asura shall carry ber off ; but he does not 


pha, Roxb.) bears a bright scarlet berry, 2 inches long, and 1 in diameter. 
It 18 a climber, common everywhere (Hooker, vol. II, p. 621; Roxb. ए, 696). 


116 


87 


38 


39 


40 


Ad 


42 


43 


44 


45 


CANTO XXI. 


deserve the lovely-limbed maiden, any more than a éddra 
deserves to hear the Veda. And when the day was over, 
Surabhi said to the maiden who was ready to kill herself, 
“This base Ddnava shall not get thee. He who shall pierce 
him, when he* reaches the world of mortals, with arrows, 
that one, O noble lady, shall shortly be thy husband.” And 
I am her prudent companion, Kundala by name, the daughter 
of Vindhyavan, and the wife of Pushkara-maélim, O warrior. 
My husband having been killed by Sumbha, I am wandering, 
in fulfilment of a vow, from one place of pilgrimage to another 
by a divine course, ready for another world. Patala-ketu, 
evil-sonled, when he had assumed a wild boar’s form was 
pierced by some one with an arrow, to secure the deliverance 
of the Munis. And I having really followed him, have 
returned in haste: ¢ 7s indeed true, the base Danava has 
been smitten by some one. 

‘And this lady fell into a swoon: hear what is the cause. 
The maiden is full of affection for thee even at first sight, O 
pride-inspirer! who resemblest the sons of the Devas, distin- 
guished for gracious speech and other virtues. And she is 
allotted as wife to the other, who has wounded the Danava. 
For this reason she fell into the deep swoon, and all her life 
the slender-limbed maiden will indeed experience suffering. 
On thee is fixed her heart, O enamoured hero; and she will 
have no othert husband all her life long. Hence is her suffer- 
ing. Evenso was Surabhi’s prophecy. But I have come here, 
my lord, through affection for her, experiencing grief; for 
there is in truth no difference between one’s friend’s body and 
one’s own. If this lovely lady gets an approved hero for her 
husband, then assuredly may I engage in austerities with a 
mind at ease. But who art thou P and wherefore hast thou 
come here, O high-minded hero? Art thou a Deva, or Daitya, 
Gandharva, Naga, or KinnaraP For not here can men come, 
nor is human body such as thine. Declare thou that, even as 
I have spoken truthfully.’ 


* The Danava. t For c’dnyo read ndnyo, 


46 


47 


48 


49 


50 


51 


52 


53 


54 


99 


56 


57 


58 


59 


KUVALAYASVA MARRIES MADALASA. 117 


“ Kuvalayasva spoke. 


‘What thou askest me, O lady skilled in holy law, who I 
am and why I have come, hear that, O lady bright of under- 
standing! I tell it thee from the beginning. Son of king 
Satru-jit, I was despatched by my father, O beanteous one! 
I reached Galava’s hermitage for the purpose of protecting 
the Muni. And while I was affording protection to the Munis 
who observe the holy law, there came one, disguised in hog- 
like form, to hamper them. Pierced by me with an arrow, 
shaped like the half-moon, he rushed away with great speed: 
mounted on horseback I pursued him. Suddenly I fell as in 
play into a chasm, and my horse also. Thus mounted on 
horseback, wandering alone in darkness, I met with light, 
and saw thee lady; and when questioned, thou gavest me no 
answer whatever. And following thee I entered this splen- 
did palace. Thus I have related this truly. No Deva am I, 
or Danava, nor Naga, nor Gandharva or Kinnara, O sweet- 
smiling one! The Devas and the rest are all objects of venera- 
tion to me, O Kundala. Iama man; thou must not be afraid 
of this at any time.’ 


The sons spoke. 


“‘Gladdened thereby, the noble maiden, gazing dully through 
bashfulness on the noble countenance of her friend, uttered 
no word. And again the friend, being gladdened, answered 
him, after saying to her, ‘Truly has he related it, O maiden 
obedient to Surabhi’s word ! 


“ Kundala spoke. 

‘O hero, unvarnished truth is the word thou hast spoken ; 
and her heart, perceiving it no otherwise, will gain com- 
posure. Surpassing beauty indeed clothes the moon, and 
light clothes the sun: prosperity attends the happy man, 
fortitude the resolute man, and patience the great man. 
Thou indeed hast assuredly slain that wicked base Dénava- 
how shall Surabhi, the mother of cattle, speak falsely P 
Therefore happy verily is this maiden and blessed-with good 


118 CANTO XX1. 


fortune, in gaining union with thee. Perform, O hero, the 
needful ceremony, celebrated according to rule.’ 
The sons spoke. 

60 ८६ ¶ am ready to comply,’ thus spoke the king’s son to her, 

O father. And she thought of him, the large-thighed* hero, 
61 the chief of his race. And he taking fueland kusa grass, 

accepted her immediately, through affection for Madalasa and 
62 through respect for Kundala. Kindling fire, he sacrificed, 

being conversant with the mantras, and caused the blessed 

maiden to take part in the marriage ceremony. And as he 
63 had come, he departed then, being a wise man, to his own 

hermitage-abode for the purpose of practising austerities. 

«८ And the companion+ said to the maiden ‘My wishes are 

64 fulfilled, O lovely-faced one. Now that I have seen thee, re- 

splendent in beauty, wedded to this husband, I will perform 
65 matchless austerities, with a mind at ease; and, having my 

sins washed away in the waters of the sacred pilgrimage- 

places, I shall not again become such as I am now.” 

“And then bending courteously she addressed the king’s 
son, being desirous to go, yet shaken in her speech through 
love for her friend. 


“ Kundala spoke. 
66 ‘No counsel should be given even by men to such as thou 
art, O man of boundless understanding! and much less there- 
67 fore by women; hence I offer thee no counsel. But yet thou 
hast caused me also to confide in thee with a mind drawn by 
love towards this slender-waisted one: I will remind thee, O 
68 foe-queller. Verily a husband must ever cherish and protect 
his wife. A wife is her husband’s help-meet unto the com- 


* For tumbirwm read tumborum, “whose thighs are like the tumba,” a 
kind of long gonrd, Lagenaria vulgaris (Cucurbita lagenaria, Roxb.) It ap- 
pears to be a wild variety. The common plant is the Sanskrit aldvn, the 
modern kadu or ldu. It bears a large, thick, membranous or almost woody 
fruit, often 1} foot long, usually bottle- or dumb-bell-shaped (Hooker, vol. II, 
p. 618 ; Roxhb., p. 700). 

+ For sakhtm read sakht ? 


69 


70 


71 


72 


73 


74 


75 


76 


77 


78 


79 


80 


81 


82 
83 


KUVALAYASVA RETURNS WITH MADALASA. 119 


plete attainment of religion, wealth and love. When both 
wife and husband are controlled by each other, then all the 
three combine, religion, wealth and love. How without a wife 
does a man attain to religion or wealth or love, my lord? In 
her the three are set. So also without a husband a wife is 
powerless to fulfil religion and the other duties. This three- 
fold group resides in wedded life. Men cannot perform the 
worship of the gods, pitris and dependants and of guests, with- 
out a wife, O prince! And riches, although acquired by men, 
although brought to their own home, waste away without a 
wife, or even where a worthless wife dwells. But there is 
indeed no love for him without a wife,—this is clearly evident. 
By community of the wedded pair in their duties he may 
attain to the three duties. A man satisfies the pitris with 
children; and guests with preparations of food; likewise the 
immortal gods with worship; as a man he satisfies a virtuous 
wife. Moreover for a woman there is no religion, love, 
wealth or offspring without a husband. Hence this three- 
fold group rests upon wedded life. This have I spoken to 
you both; and I go as I have wished. Prosper thon with her 
in riches, children, happiness and long life.’ 
The sons spoke. 

“ Having spoken thus, she embraced her friend and bowed 
to the prince ; and she departed by a divine course according 
to her own purpose. 

“ And Satru-jit’s son, being desirous to depart from 40412, 
mounted her on the horse but was perceived by Danu’s off- 
spring. Thereon they suddenly shouted out, ‘ She is being 
carried off, she is being carried far away, the pearl among 
maidens, whom Patdla-ketu brought from heaven. Besides 
he has won the might of the Danavas, the iron-staff, the sword, 
the club, the spear, the bow, together with Patdla-ketu.’ 
‘Stand, stand!’ thus exclaiming, the Danava chiefs then 
rained* a, shower of arrows and spears on the king’s son. And 
Satru-jit’s son, excelling in valour, split their weapons with 


* For vavarshur read vavrishur ? 


120 
84 


89 


86 


87 
88 


89 


90 
91 
92 
93 
94 
95 


96 


97 


98 


99 


CANTO XXI. 


a multitude of arrows, laughing as if in sport. In a moment 
the surface of Patala was covered with the swords, lances, 
spears and arrows, which were split by the multitudes of 
Rita-dhvaja’s arrows. Then taking up Tvashtri’s weapon 
he hurled it against the Danavas; thereby all those Danavas 
together with Patala-ketu were turned into heaps of bones 
bursting with the excessive heat from blazing rings of fire, 
just as the oceans were burnt up when the fire of Kapila fell 
on them. 

“Then the prince, seated on horseback, after slaying the 
chiefs of the Asuras, came to his father’s city with that pearl 
of women; and prostrating himself he recounted every- 
thing to his father, both the visit to Patala, and the meeting 
with Kundald, and the meeting with Madalasa, and the con- 
flict with the Daénavas, and their slaughter with the weapon, 
and the return. 

“His father, having thus heard the exploits of his graceful- 
minded son, was both filled with affection and embracing his 
son spoke thus—‘I have been delivered by thee, O son, 
worthy, magnanimous, who hast saved from their fears the 
Munis who follow true religion. The fame handed down 
by my ancestors has been further augmented by me: thou, O 
son, mighty in valour, hast multiplied it. Now he, who does 
not diminish the glory, wealth or heroism which his father 
has acquired, is known as an ordinary man. But whoever 
strikes out by his own might fresh heroism still, exceeding his 
father’s heroism, the wise call him great among men. Who- 
ever lessens the wealth and heroism and glory acquired by 
his father, the wise call him base among men. [I then had 
accomplished even as thou hast the brahman’s deliverance. 
And the visit to Patala that thou madest, and the destruction 
of the Asuras that thou didst effect, even this, my child, is 
in excess, hence thou art great among men. Therefore thou 
art fortunate, my boy. 1 indeed in getting thee, such a son 
as this, excelling in virtues, am to be praised even by 
righteous men. That man does not, I hold, gain the affec- 
tion of adopted sons, who does not surpass his son in wis- 


RUVALAYASVA’S HAPPY LIFE. 121 


dom, hberality and valour. Fie on the birth of 0771 who 
100 is known in the world through his father! He who attains 
fame through a son, his birth 7s the birth of a nobly born man. 
The fortunate man is known by reason of himself; the 
101 ordinary man by reason of his father and grandfather; the 
base man attains distinction through his mother’s relations and 
his mother. Therefore, my son, prosper thou in riches and 
102 heroism and in happiness. And never let this daughter of 
the Gandharva be parted from thee.’ 
“Thus he was addressed by his father kindly again and 
103 again in various sort; and after an embrace he was permitted 
to depart with his wife to his own residence. He lived there 
104 joyfully in the society of his wife in his father’s city, and also 
elsewhere in gardens, woods, and mountain-tops. And she, 
the lovely, the beautiful-waisted, having prostrated herself 
before the feet of her parents-in-law, thereafter morning by 
morning enjoyed herself in companionship with him.” 


Canto XXII. 
The story of Kuvalaydasva (continued): Madalasa’s death. 


Pdtdla-ketu’s brother Tala-ketu, in the guise of a Muni dwelling on 
the bank of the Yamund, induces Kuvalaydsva to guard his hermitage, 
on the pretext that he had certain ceremonies to perform in the 
water—Disappearing within the water he goes to the palace and reports 
that Kuvalaydsva had died in batile with the Daityas—Maddlasé dies 
through grief, and the king and queen utter their lamentations, and 
perform the prince’s obsequies—Tédla-ketu then returns to the hermitage 
and releases the prince. 


The sons spoke. 


1 “Many days afterwards the king again addressed his son, 
‘Mounting this horse go quickly to rescue the brahmans, 
2 and patrol the earth, morning by morning, day by day, 
for the brd4hmans’ freedom from molestation must always be 
3 sought after. There are evil-behaved Danavas in hundreds, 
born in wickedness ; do thou so act that the Munis may ex- 

16 


> 


10 


12 


13 


14 


15 


16 


17 


CANTO XXII. 


perrence no obstacle from them.’ Then the king’s son did as 
he was directed by his father. After traversing the whole 
earth, the king’s son did obeisance to his father’s feet in 
the forenoon, as each day came round; and then during the 
rest of the day he enjoyed himself with her, the siender- 
waisted one. 

“One day, however, while moving about, he saw Patala- 
ketu’s younger brother Tala-ketu, who had fixed his hermitage 
on the bank of the Yamundé. The wily Danava had assumed a 
Muni’s shape. Bearing the previous enmity in mind, he 
accosted the king’s son—‘O royal prince! I accost thee, do 
thon then accomplish my request if thou art willing: nor must 
thou refuse my petition, thou that art true to thy promise! 
I will offer a sacrifice to Dharma, and the oblations also 
must be made. The funeral piles must be put up there, since 
they have not yet ascended into the air. Hence give me, 
O hero! this thy own ornament that is about thy neck 
for gold, and guard thou my hermitage, until I praise 
within the water the god Varuna, the lord of marine animals, 
with the mantras prescribed by the Vedas for Varuna’s 
worship, which cause creatures to thrive, and in haste 
return.’ To him as he spoke thus the prince did obeisance 
and then gave his neck-ornament, and replied to him, ‘Go 
sir! with a mind at ease; I will stay in this very spot near 
thy hermitage according to thy command, Sir! until thy 
coming again. No man shall cause thee molestation here 
while I stay. And do thou in perfect confidence, without 
hurry, O brahman, accomplish thy purpose.’ 

“ Being thus addressed by him, he then plunged into the 
water in the river, while the prince guarded the other’s magic- 
raised hermitage. And Tala-ketu went from that river to 
the prince’s town, and spoke thus in the presence of Madadlasa 
and other persons. 


“ Tala-ketu spoke. 


‘The hero, Kuvalayaéva, while guarding the ascetics close 
to my hermitage, fighting with a certain wicked Daitya 


18 


19 


20 


21 


22 


23 


24, 


25 


26 


27 


28 


29 


30 


31 


32 


33 


MADALASA’S DEATH THROUGH DECEIT. 133 


and striking down the br4hmans’ foes in the conflict with all 
his might, was pierced in the breast with a spear by the 
wicked Daitya who resorted to magic. While dying he 
gave me this neck-ornament; and éidra ascetics gave him 
to the fire in the wood. And the frightened horse which 
uttered distressed neighings, with tearful eyes, was led off 
by that cruel Danava. This beheld I, malicious, evil-doer. 
Whatever should forthwith be done in this matter, let it be 
done without delay. And take this neck-ornament as a con- 
solation to your hearts, for we ascetics may not have anything 
te do with gold.’ 


The sons spoke. 

“ Having so spoken, he left it on the ground and departed 
as he had come. And those people afflicted with grief, fell 
down, ill with fainting. Immediately recovering conscious- 
ness all those royal handmaids, and the queens and the king 
lamented sorely distressed. But Madalasa seeing that his 
neck-ornament, and hearing that her husband was slain, 
quickly yielded up her dear life. 

“Thereon a great cry arose in the houses of the citizens, 
even as there was in the king’s own house. And the king 
beholding Madalasa bereft of her husband and dead, made 
answer to all the people, having recovered his composure 
after due reflection. ‘ Ye should not weep, nor IJ, I perceive, 
when one considers the fleetingness of even all relations. 
Why do I bewail my son ? Why do 7 bewail my daughter-in- 
law ? I think after due reflection, that neither should be 
bewailed, since events happen as they are fated. Why 
should my son, who in obedience to me has met death when 
engaged in guarding the dvijas according to my command, 
be bewailed by the intelligent? Assuredly if my son has 
quitted his body on account of those dvijas, will not that body, 
to which he resorts, cause him to rise higher? And how is it 
possible that this high-born lady, thus faithful to her husband, 
should be bewailed ? For women have no deity besides a hus- 
band. For she would have to be thus bewailed by us, and her 
relatives, and other compassionate persons, if she were 


124 
34 


35 


36 


87 


38 


39 


40 


Al 


42 


43 
AA, 


45 


40 


CANTO XXII. 


separated from her husband. But this noble lady, who on 
hearing of the death of her husband has immediately follow- 
ed her husband, should not for this reason be bewailed by 
the wise. Those women should be bewailed, who are sepa- 
rated from their husbands ; those should not be bewailed who 
have died with them: but this grateful wife has not expe- 
rienced separation from her husband. Verily what woman 
in both the worlds would think her husband human, who 
gives her all happinesses both in this world and the next P 
Neither should he be bewailed, nor yet this lady, nor I, nor 
his mother. We were all rescued by him who resigns his life 
for the sake of the brahmans. For my high-souled son, by 
relinquishing his body which was half consumed, has freed 
himself from his debt to the brahmans, to me, to religion. 
Though losing his life in war, he did not surrender his 
mother’s honour, the spotless fame of my family, or his own 
heroism.’ 

“Then Kuvalaydsva’s mother, having heard of her son’s 
death, looked upon her husband and, immediately after her 
husband, spoke similarly. 


^“ The mother spoke. 

‘Not such gratification did my mother or my sister get, 
O king! as I have felt in hearing that my son has been slain 
while protecting the Muni. Those who die, sighing, in 
great distress, afflicted with illness, while their relatives 
lament,—their mother has brought forth children in vain. 
Those who, while fearlessly fighting in battle to guard cattle 
and dvijas, perish crushed with arrows, they indeed are 
really men in the world. He who turns not his back on sup- 
pliants, friends, and enemies, in him his father has a real 
son, and im him his mother has given birth to a hero. A 
woman’s pain of conception reaches, I think, its success at 
the time when her son either vanquishes his foes or is slain 
in battle.’ 

The sons spoke. 
“Then the king bestowed the funeral obsequies on his son 


KUVALAYASVA’S RETURN HOME. 125 


and daughter: and having gone forth bathed and offered 
the water to his son. 

47 “And Tala-ketu also, having issued from the Yamun4’s 
water, spoke this honied speech respectfully to the king’s 

48 son. ‘Depart, O prince; thou hast caused me to be success- 
ful. While thou hast remained stationary here, the long. 

49 wished-for business, and the sacrificial acts to Varuna the 
high-souled lord of the ocean, all that I have completed, as 
1 had desired.’ 

50 “The king’s son did him reverence and departed to his 
father’s city, mounting on that steed which sped along like 
Garuda and the wind.” 


Canto XXIII. 
Kuvalayésva’s visit to Patala. 


Kuvalaydsva, returning home, learnt what had happened—He 
mourns his loss, and shunning women lives a cheerful life—The Ndga 
king Asvatara, hearing this story, engages in austerities and extols Saras- 
vatt—Sarasvatt, propitiated by him, restores him his companion 
Kambala, and gives them both perfect skill in poetry and music—Both 
propitiate Siva, who at their request gives Asvatara Maddlasé as his 
daughter, restored to lifeas before—At AS8vatara’s suggestion, his sons 
invite Kuvalaydsva to their palace in Pdtdla and introduce him to 
their father—Aésvatara asks Kuvalaydsva to relate his story. 


The sons spoke. 

1 The king’s son reaching then his own city in haste, desirous 
to salute his parents’ feet respectfully, and eager to see Mada- 

2 1988, beheld some people of the city downcast, with joyless 
countenances, and then again astonished with joyful faces: 

3 and other people with wide-open eyes, exclaiming ‘‘ Hurrah! 
hurrah!” embracing one another, filled with the utmost 

4 curious interest. “Long mayest thou live, O most fortunate 
prince! Thy adversaries are slain; gladden thy parents’ mind 
and ours also, which is relieved of anxiety. 

3 Surrounded before and behind by the citizens who were 
erying out thus, his joy forthwith aroused, he entered his 


126 


17 


18 


19 
20 


CANTO XXIII. 


father’s palace. And his father and mother and other rela- 
tions embraced him, and then invoked on him auspicious bless- 
ings, saying “Long mayest thou live!” Thereupon having 
done obeisance, surprised at what this might mean, he ques- 
tioned his father ; and he duly explained it to him. 

On hearing that his wife Madalasa, the darling of his heart, 
was dead, and seeing his parents before him, he fell into the 
midst of a sea of shame and grief. He thought, “ The maiden, 
on hearing I was dead, gave up life, the virtuous one: fie on 
me harsh-minded that Iam! Malignant am I, worthless am 
I, that I live most pitiless, when deprived of that deer-eyed 
one who encountered death for my sake!” Again he thought, 
having firmly composed his mind, banishing hastily the rising 
distraction, and breathing hard outwards and inwards, feeling 
undone. 

“Tf I abandon life because she has died on my account, 
what benefit shall I confer on her? Yet this would be praise- 
worthy in women’s opinion. Or if being downcast I weep, 
repeatedly exclaiming ‘ah! my beloved,’ still this would not 
be praiseworthy in us; for we are men assuredly. Frigid with 
grief, downcast, ungarlanded, uncleansed, I shall then become 
an object of contumely to my adversaries. J must cut off my 
enemies, and obey the king, my father. And how then can I 
resign my life which is dependant on him? But here, I con- 
sider, I must renounce pleasure with woman, and yet that 
renunciation does not tend to benefit the slender-limbed one. 
Nevertheless in every way I must practise harmlessness, which 
works neither benefit nor injury. This is little for me to do 
on her account who resigned her life on mine.” 

The sons spoke. 

Having thus resolved, Rita-dhvaja then performed the 
ceremony of offering water, and immediately afterwards per- 
formed the obsequies ; and he spoke again. 

Rita-dhvaja spoke. 

“Tf she, Madalasa, the slender-limbed, were not my wife, I 
would not have another companion in this life. Besides 
that fawn-eyed daughter of the Gandharva, I will not love 


21 


22 


23 


24 


25 
26 


27 


28 


29 


30 


31 


KUVALAYASVA’S WIDOWED LIFE. 127 


any woman—so have I spoken in truth. Having given up 
that wife, who observed true religion, whose gait was like the 
elephant’s, I will not assent to any woman—this have I declared 
in truth,” 

The sons spoke. 

And having renounced, dear father, all the delights of 
woman, bereft of her, he continued to sport in company with 
his peers, his equals in age, in the perfection of his good dis- 
position. This was his supreme deed, dear father. Who is 
able to do that which is exceedingly difficult of accomplishment 
by the gods, how much more so by others ? 


Jada spoke. 

Having heard their speech, their father became dissatified ; 
and after reflecting the Naga king addressed his two sons, as 
if in ridicule. 

The Naga king Asvatara spoke. 

“Tf men, deeming a thing impossible, will put forth no effort 
in the deed, from the loss of exertion there ensues loss. Let 
aman undertake a deed, without squandering his own man- 
hood; the accomplishment of a deed depends on fate and on 
manhood, Therefore I will so strive, my sons, hence- 
forth—let me so practise austerities diligently,—that this 
may in time be accomplished.” 

Jada spoke. 

Having spoken thus, the Naga king went to Plakshdvata- 
rana,* the place of pilgrimage on the Himavat mountain, and 
practised most arduous austerities. And then he praised the 
goddess Sarasvati there with his invocations, fixing his mind 
on her, restricting his food, performing the three prescribed 
ablutions.T | 

Asvatara spoke. 

“Desirous of propitiating the resplendent goddess Jagad- 
dhatri Sarasvati, who is sprung from Brahma, I will praise 
her, bowing my head before her. Good and bad, O goddess, 


* Where the R. Sarasvati takes its rise. 
¶ At morning, noon, and evening. 


128 CANTO XXIII. ` 


whatever there be, the cause that confers alike final enancipa- 
tion and riches,—all that, conjoimt and separate, resides in 
32 thee, 0 goddess. Thou, O goddess, art the imperishable and 
the supreme, wherein everything is comprised; thou art the 
imperishable and the supreme, which are established like the 
33 Atom. Theimperishable and the supreme is Brahma, and 
this universe is perishable by nature. Fire resides in wood, 
34 and the atoms are of earth. So in thee resides Brahma, and 
this world in its entirety ; in thee is the abode of the sound 
Om, and whatever is immoveable and moveable, O goddess. 
30 Inthee reside the three prosodial times,* O goddess, all that 
exists and does not exist, the three worlds,} the three Vedas, 
36 the three sciences,t the three fires,§ the three lights,|| and 
the three colours, and the law-book; the three qualities, 
the three sounds,** the three Vedas, and the three asramas,tt 
37 the three times, and the three states of life, the pitris, day, 
night and the rest. This trinity of standards is thy form, O 
88 goddess Sarasvati! The seven soma-samsth4 sacrifices, and 
the seven havih-samstha sacrifices, and the seven paka- 
samsthatt sacrifices, which are deemed the earliest by those 


# Matra; short, long, and prolated. 

+ Loka; earth, atmosphere and the sky. 

f{ Vidya; metaphysics (with logic), the art of government, and the prac- 
tical arts (?) 

§ Pivaka ; garhapatya, 4havaniya, and dakshina. 

| Jyotis; fire on the earth, ether in the atmosphere, and the sun in the 
sky. 

थ Varna; or, the three castes. 

** Sahda. 

++ ASrama; those of the griha-stha, vana-prastha, and bhikshn. 

{{ The names of these sacrifices are thus given me by the Pandit of the 
Bengal Asiatic Society. The Soma-samstha are (1) agni-shtoma, (2) atyangi- 
shtoma, (3) ukthya, (4) shodasin, (5) atiratra, (6) vd4jaheya, and (7) &ptor- 
yama. The havih-samsthé are (1) agnyddheya, (2) agni-hotra, (3) darsa-. 
pirnamasan, (4) c’éturmasyani, (5) paSu-bandha, (6) sautra-mani, and (7) 
agrajaneshti. The paka-samstha are given differently by different authors. 
According to Apastamba they are (1) anpdsana-homa, (2) vaisva-deva, (8) 
parvana, (4) ashtaka, (5) Sraddha, (6) sarpa-bali, (7) iséna-bali. According 
to Baudhayana, (1) huta, (2) prahnuta, (8) dhuta, (4) SGlagava, (5) bali- 


39 


40 


41 


42 


43 


14 


AS 


46 


47 


THE INVOUATION OF SARASVATI. 129 


who think differently, and which are as eternal as Brahma,* 
are performed by those, who assert that all things are Brahma» 
with the utterance of thy name, O goddess. Undefinable, 
composed of. half a measure, supreme, unchanging, imperish- 
able, celestial, devoid of alteration is this thy other supreme 
form which I cannot express. And even the mouth does 
not declare it, nor the tongue, the copper-coloured lip, or 
other organs. Even Indra, the Vasus, Brahmé, the Moon and 
Sun, and Light cannot declare thy form, whose dwelling is the 
universe, which has the form of the universe; which is the 
ruler of the universe, the Supreme Ruler; which is mention- 
edin the discussions of the Sankhya and Vedanta philo- 
sophies, and firmly established in many Sakhas; which is 
without beginning middle or end; which is good, bad, and 
neutral; which is but one, is many, and yet is not one; which 
assumes various kinds of existence; which is without name, 
and yet is named after the six gunas, 18 named after the classes, 
and resides in the three gunas; which is one among many 
powerful, possesses the majesty of the Saktis, and is supreme. 
Happiness and unhappiness, having the form of great happi- 
ness, appear in thee. Thus, O goddess, that which has parts 
is pervaded by thee, and so also that which has no parts; that 
which resides in non-duality, and that which resides in duality 
(O bréhman). Things that are permanent, and others that 
perish; those again that are gross, or those that are subtler 
than the subtle ; those again that are on the earth, or those that 
are in the atmosphere or elsewhere ;—they all derive their 
perceptibility from thee indeed. Everything—both that which 
is destitute of visible shape, and that which has visible shape ; 
or whatever is severally single in the elements ; that which is 


harana, (6) pratyavarohana, and (7) ashtaka-homa. According to Gautama, 
(1) ashtak4, (2) parvana, (3) Sréddha, (4) Sravani, (5) agrahayani, (6) c’aitri, 
and (7) éSvayuji. 

* A MS. in the Sanskrit College reads ddye for ddyd, and sandtane for 
sandtandh ; with this reading the first line of the verse would qualify devi 
sarasvatt, if sandtame be taken as an drsha form of sandtant. But these verses 


86670 obscure. 


17 


130 CANTO XXIiT. 


in heaven, on the surface of the earth, in the sky or else- 
where ;—is connected with thee by thy vowels and by thy 
consonants | ” 


Jada spoke. 

48 Thereupon, being praised thus, the goddess Sarasvati, who is 

Vishnu’s tongue, answered the high-souled Naga Asvatara. 
Sarasvati spoke. 

49 “T grant thee a boon, O Naga king, brother of Kambala; 
speak therefore: I will give thee what is revolving in thy 
mind.” 

Agvatara spoke. 

50 “Give thon me, O goddess, Kambala indeed my former 
companion, and bestow on us both a conversance with all 
sounds.” 


Sarasvati spoke. 
91 “The seven musical notes,* the seven modes in the musical 
80816, 0 most noble Naga! the seven songs also,{ and the 


# Svara, a “musical note.” There are 7 svaras, viz., shadja, rishabha, 
gdndhdra, madhyama, panc’ama, dhaivata, and nishdéda ; and they are designa- 
ted by their initial sonnds, sa, ri, ga, ma, pa, dha, and ni: but the arranges 
ment varies, and Prof. Monier-Williams in his dictionary places nishdda first, 
shadja fourth, and panc’ama seventh. Those 7 svaras compose the “ musical 
scale,” grdma (Beng. saptak). The interval between each consecutive pair of 
notes is divided into several ‘lesser notes’ called Srutt; thus there are 4 
between sa and ri, 3 hetween ri and ga, 2 between ga and ma, 4 between ma 
and pa, 4 between pa and dha, 3 between dha and ni, and 2 betweeen ni and 
sa in the higher octave—that 18 22 s’rutis in all. The svaras correspond to 
the ‘natural notes,’ and the s’rutis to the ‘sharps and flats’ in European 
mnsic. (Raja Sourindro Mohun Tagore’s Sangtia-sdra-sangraha, pp. 22—24, 
where the names of the s’rutis are given; and his Victoria-giti-mala in Ben- 
gali, Introduction.) 

+ Gréma-réga, I do not find this in the dictionary. Does it mean the 
“series of musical scales” that can be formed by taking each of the notes 
(svara) as the ‘key’ note? Thng there would be 7 scales, ag there are 7 
notes. Bnt Raja 8. M. Tagore 08118 this svara-grém (Beng.), and he says 
that only 3 snch scales were common in early times, viz., those with shadja, 
gdndhdra and madhyama as key notes (Victoria-giti-m4l4, Introdnction, 
p. 2). 

{ Gitaka. Ido not know what the seven songs are, 


SARASVATI’S GRANT OF A BOON. 181 


82 same number of modulations,* so also the forty-nine musical 
times,f and the three octaves{—all these thou and also Kam- 
98 bala shalt sing, O sinless one! Thou shalt know more yet 
through my favour, O Naga king. I have given thee the four 
kinds of quater-verse,§ the three sorts of musical tunes,|| the 
54 three kinds of musical movoment,§ also the three pauses in 


* Miarc’hana. This seems to be “running upor down the scale ‰ it is 
defined thns— 


‘Kramdt svardndm saptdndm drohaég c!dvarohanam 
Mire’hanetyue’yate gréma-traye téh sapta sapta c’a. 


As there are 7 scales obtained hy taking any of the 7 notes as the key note, 
there would he 7 miirc’hands; and this applies to the 3 octaves (grdéma- 
traya), 80 that there are 21 méire’hands altogether (Sangita-sdéra-sangraha, 
p. 30, where their names are given), But in his Bengali Treatise Raja 
S. M. Tagore explains miérc’hand to he the “ passing uninterruptedly from one 
note (svara) to another, and in the process sounding all the intermediate 
notes and lesser notes (s’ruti)”’ This corresponds to ‘slurring? With 
this meaning the numher of possible mirc’hands is almost indefinite. 

+ Tala, the ‘division of time in mnsic.”’ It consists of three things, kdla, 
the duration of time, Ariyé, the clapping of the hands (accéentuation), and 
mdna, the interval between the clappings. It seems to correspond to the 
‘bar’ and the ‘kinds of time’ in European music. European music has only 
3 kinds of time, Common, Triple and Compound, each with a few snhbdivi- 
sions; but in Hindu mnsic there is the utmost variety. 1 do not know 
what the 49 talas here meant are; but Raja 9. M. Tagore gives two lists of 
des’¢-tdlas, one ennmerating 120, and the other 72. 

{ Grama, the ^ octave.’ Hindu music uses only three octaves, which are 
called nimna (Beng. uddrt), madhya (muddrd) and ue'c’a (térd). 

§ Pada. 

|| Tala. This seems to refer to the classification of the télas, viz., suddha, 
sdlan.ga (or sdlan.ka or sdlaga, ए, r.) and san-kérna, (Raja 8. M. Tagore’s 
Sangita-séra-sangraha, p. 201); hnt this classification is also applied to the 
rdgas (see hig Victoria-giti-mala, Introduction, p. 9.). The éuddha are ex- 
plained to be the famons kinds complete in themselves; the sdlamga are 
those prodnced by a mixture of two simple ones; and the sanktrna those 
prodnced by a mixture of many simple ones. 

भु Laya, “musical speed.’ The 3 kinds are druta, quick, madhya, mean, 
and vilainbita, slow ; the druta heing twice as fast as the madhya, and the 
madhya twice as fast as the vilambita. Laya does not take account of pro- 
sodial time. This corresponds to “the movement” in European music, 


132 CANTO XXIII. 


musie,* and the four-fold todya.+ This thou shalt know through 
55 my favour O Naga king, and what 1168 further. What is 

contained within this and dependant thereon, measured in 

vowels and consonants—all that I have given to thee and 
56 Kambala. JI have not so gwen it to any other on the 

earth or in 40419, O Naga: and ye shall be the teachers 

of all this in 26812 and in heaven and on earth also, ye 

two Nagas !” 

Jada_ spoke. 


57 Having spoken thus, the lotus-eyed goddess Sarasvati, the 
tongue of all, then disappeared at once from the Naga’s view. 
58 And then, as it all happened to those two Négas, there was 
begotten in both the fullest knowledge in versification, 
musical time, musical notes, &e. 
59 Then the two Nagas, observing 7181621 time on the lute- 
strings, being desirous of propitiating with seven songs the 
60 lord who dwells on the peaks of 21888, and Himalaya, 
the god Siva, who destroyed K4ama’s body, both exerted 
61 themselves to the utmost, with voice and tone combined, being 
assiduous moruing, night, noon and the two twilights. The 
bull-bannered god, being long praised by them both, was 
62 gratified with their song, and said to both, “ Choose ye a 
boon.” Thereon Agvatara with his brother doing reverence 
63 made request to Siva, the blue-throated, Uma’s lord,— 
“Ii thou, O adorable three-eyed god of the gods, art pleased 
64 with us, then grant us this boon according to our desire ; 


# Yati, “a break in the laya” (laya-pravritti-niyama), ‘a rest’ in music. 
The 3 kinds are samd, sroto-gatd, and go-puc’c‘hé. The samd may occur at 
the beginning, in the middle, or at the end of the laya, and in each of the 3 
kinds of laya. The sroto-gata occurs apparently when the time quiokens 
(accelerando) after the rest, that is when the laya changes from vilambita to 
madhya, or from madhya to druta, or from vilambita or madhya to druta. 
The go-puc’c’hé occurs apparently when the time becomes slower (rallentando, 
ritardando) after the rest, that is when the laya changes from druta to mad- 
hya, or from madhya to vilambita. 


¢ Todya. I do not find this word in the dictionary. Does it mean 
* drum-musio £? 


65 


66 


67 


68 


69 


70 


7 


72 


73 


74 


75 


76 


77 


78 


79 


MADALASA IS RAISED TO LIFE AGAIN. 133 


let Kuvalayasva’s deceased wife, Madalasé, O god, at once 
become my daughter of the same age as when she died, re- 
membering her life as before, endowed with the selfsame 
beauty, as a devotee, and the mother of Yoga; let her be 
born in my house, 0 S‘iva.”’ 


Siva spoke. 

‘As thou hast spoken, most noble Naga, it shall all happen 
through my favour, in very truth. Hearken also to this, 0 
Naga. But when the sraddha is reached, thou shouldst eat 
the middle pinda by thyself, most noble Naga, being pure, and 
having thy mind subdued; and then, when that is eaten, 
the happy lady shall rise out of thy middle hood, the same in 
form as when she died. And having pondered on this thy 
desire, do thou perform the libation to the pitris; immediate- 
ly she, the fine-browed, the auspicious, shall rise out of thy 
breathing middle hood, the same in form as when she died.” 

Having heard this, both then adored S'iva, and returned, 
full of contentment, to Rasatala. And so the Naga, Kam- 
bala’s younger brother, performed the sraddha, and also 
duly ate the middle pinda; and, while he pondered on that 
his desire, the slender-waisted lady was produced* at once, 
in the selfsame form, out of his breathing middle hood. 
And the Naga told that to no one: he kept her, the lovely- 
teethed one, concealed by his women in the inner apartments. 

And the two sons of the Naga king pursuing pleasure day 
by day, played+ with Rita-dhvaja like the immortals. But 
one day the Naga king, being intoxicated, spoke to his sons, 
‘Why indeed do ye not do as I told you before? The king’s 
son is your benefactor in my opinion; why do ye not confer 
a benefit on him, the pride-inspirer? Thereupon they both, 
being thus admonished by their kindly-affectioned father, 
went to their friend’s city, and enjoyed themselves with 
the wise prince. Then both, after having held some other 
talk with Kuvalayésva, invited him respectfully to come to 
their house. The king’s son said to them, “Is not this your 


* For yajne read jajue. ¶ Read cikriddte for ciktiddte, 


134 
80 


81 


82 


83 


84 


85 


86 


87 


88 


89 


90 


91 


92 


93 


94, 


CANTO XXIII. 


house ? Whatever is mine, riches, carriages, garments, &., that 
is indeed yours. But whatever ye desire should be given you, 
riches or jewels, let that be given you, O young dvijas, if ye have 
friendly regard forme. Am I cheated by such a cruel fate as 
this, that ye do not evince any sense of ownership in my 
house? If ye must dome kindness, if[am to receive favour 
from you, then consider my wealth and home as your own. 
Whatever is yours is mine, mine is your own. Believe ye 
this in truth. My life has gone out into you. Never again 
must ye speak of separate property, O virtuous dvijas: 
since ye are devoted to my favour, I have adjured you by my 
heart affectionately.” 

Thereupon both the young Nagas, their faces beaming with 
affection, replied to the king’s son, somewhat feigning anger. 
^“ Rita-dhvaja, without doubt, we must not think in our mind 
in this matter otherwise than thou hast now spoken. But 
our high-souled father has himself repeatedly said this—‘ I 
wish to see that Kuvalaydsva.’” Thereon Kuvalayasva 
rising from his seat of honour, prostrated himself on the 
ground, saying, “ Be it as your dear father says.” 

Kuvalayasva spoke. 


^“ Happy am I! Most rich in merit am I! Who else is there 
like me, that your father shews an earnest mind to see me? 
Rise ye therefore, let us go: not even for a moment do I wish 
to transgress his command here. I swear by his feet !” 


Jada spoke. 

Having spoken thus the king’s son went with them both, 
and issuing from the city reached the holy river Gomati. 
They passed through it, the Naga princes and the king’s son: 
and the king’s son thought their home Jay on the other side 
of the river. And drawing him thence, they led the prince 
to Patala; and in Patala he beheld them both as young 
Nagas, lustrous® with the gems in their hoods, displaying 
the svastika marks. Gazing with eyes wide open with 
amazement at them both, who were most handsomely formed, 


* Read kritoddyotau for kritodyotau. 


KUVALAYASVA’S VISIT TO PATALA. 135 


95 and smiling he spoke kindly—‘ Bravo! most noble dvijas !” 
96 And they told him of their father, the Naga king, Asvatara 
by name, peaceful, worthy of honour by the heaven-dwellers, 
` 9१ Then the king’s son saw charming 28818. ; which was 
adorned with Nagas, young adult and old, and also with 

98 Naga maidens, who were playing here and there, and who wore 
beautiful ear-rings and necklaces, as the sky is decked with 
stars; and elsewhere resounding with drums, small drums, 

99 and musical instruments, mingled with the strains of singing, 
which kept time with the sounds of lutes and pipes; filled 

100 with hundreds of charming houses. Gazing about on Patala 
Satru-jit’s son the foe-queller, walked about accompanied by 
those two Nagas his friends. 

101 Then they all entered the Naga king’s residence, and they 
saw the high-souled Naga king seated, clad in heavenly 
garlands and raiment, adorned with gems and ear-rings, re- 

102 splendent with superb pear)-necklaces, decorated with armlets, 
blessed with good fortune, ona throne all of gold, the frame of 

103 which was overlaid with a multitude of gems coral and lapis 
lazuli. 

They showed the king to him saying ^^ That is our father ;” 

104 and they introduced him to their father, saying “‘ This is the 
hero Kuvalaydgva.” Then Rita-dhvaja bowed at the feet of 

105 the Naga king. Raising him up by force, the Naga king 
embraced him warmly, and kissing him on the head he 

106 said ^“ Long mayest thon live, and destroying all thy foes, be 
submissive to thy father. My son thy virtues have been 

107 mentioned even in thy absence, happy that thou art; thy 
rare virtues have been reported to me by my two sons. 

108 Mayest thou indeed prosper thereby in mind, speech, body 
and behaviour: the life of a virtuous man is praise-worthy ; 
a worthless man although alive is dead. A virtuous man, 
while accomplishing his own good, brings complete satisfac- 

109 tion to his parents, anguish into the hearts of his enemies, 
and confidence among the populace. The gods, the pitris, 

110 brdhmans, friends, supplants, the maimed and others, and 
his relatives also desire a long life for the virtuous man. 


136 CANTO XXIV. 


The life of virtuous men, who eschew abuse, who are com- 
passionate towards those in trouble, who are the refuge of 
those in calamity, abounds in good fruit.” 

Jada spoke. 

111 MHaving spoken thus to that hero, the Naga next addressed 
his two sons thus, being desirous to do honour to Kuva- 

112 layasva. ^ When we have finished our ablutions and all the 
other proceedings in due order, when we have drunk wine and 
enjoyed other pleasures, when we have feasted up to our 

113 desire, we shall then with joyful minds spend a short 
time with Kuvalayasva in hearing the story of the success of 

114 his heart’s festival.” And atru-jit’s son assented in silence 
to that speech. Accordingly the lofty-minded king of the 
Nagas did as he had proposed. 

115 The great king of the Nagas, true to his word, assembling 
with his own sons and the king’s son, filled with joy, feasted 
on foods and wines, up to fitting bounds, self-possessed and 
enjoying pleasure. 


Canto XXIV. 


The story of Kuvalaydsva (continued). 


The Recovery of Maddlasd. 

The Naga king Asvatara asks Kuvalaydsva what gift he can confer 
on him—Kuvalaydsva replies he needs nothing, and is sufficiently 
gratified by the king’s favour—The king urges him and at his sons’ 
suggestion the prince asks to see M adélasd even in illusion—The king 
brings her in as an illusion, and afterwards restores her to Kuvae 
layasva. 

Jada spoke. 
1 His two sons and the king’s son respectfully attended the 
2 high souled king of the Nagas, after he had banquetted. The 
high-souled Naga manifested kindly regard towards his sons’ 
3 friend with suitable conversation, and said, “ Declare, Sir, 
what pleasure I must do thee who hast entered my house: 


10 


11 


12 


13 


14 


15 


KUVALAYASVA’S MEETING WITH THE NAGA KING. 137 


cast away hesitation towards measa son would towards his 
father. Whether silver or gold, raiment, carriages, or seats, 
or whatever thou dost highly appreciate that is hard to be 
got—ask that of me.” 


Kuvalayaésva spoke. 

“Through thy favour, illustrious Sir! gold and other wealth 
are in my father’s house; I haveno need of any such thing 
at all now. While my father rules this earth for thousands 
of years and thou also rulest Patala, my mind is not expectant 
in solicitation. They are both possessed of Svarga and are 
very rich in merit, who from their youth possess, in their 
father’s lifetime, a mere particle* of wealth amidst his 
krores of wealth, friends equally -educated, and a hody 
free from sickness. My fathert holds the wealth; have I 
not youth ? When wealth is wanting, men’s minds become 
prone to petitions. When [ have it in full measure, how shall 
my tongue make petition? Those who need not think 
whether they have any riches at home or not, happy are they, 
sheltered in the shadow of the tree of their father’s arm. 
But those, who even from childhood losing their father 
have had the care of a family, they have in my opinion, 
through the ruin of their taste for happiness, been tricked by 
the Creator. We therefore through thy favour always give 
willingly to supplicants the hoards of money, gems and other 
wealth left by our fathers. I have everything then here, 
since I have touched thy feet with my crest-jewel, since I have 
touched thy body.” 

Jada spoke. 

Being answered thus in a modest speech, the noble Naga 

replied kindly to the young prince, the benefactor of his sons. 
The Naga spoke. 

“Tf it be not thy mind to receive of me gems, gold or other 
gift; whatever else may please thy mind, mention thou it. I 
will give ध thee.” 


* Wealth as small as the point of a blade of grass. 
¶ Read janitraé for janité. 


18 


138 


16 


17 


18 


19 


20 


21 


22 


23 


24, 


25 
26 


27 


28 
29 


30 


CANTO XXIV. 


Kuvalayasva spoke. 


“My lord, through thy favour, I whom thou dost ask have 
everything at home: it has been gained especially through 
sight of thee. And herein I am successful, and my life has 
been rewarded, that I a mortal have embraced thy body who 
art divine; that the dust of thy feet has found a seat on 
my head. What indeed have I not gained thereby, O Naga 
king? But if thou needs must give me the boon that I 
desire, then let not the faculty of working righteousness 
depart from my heart. Gold, gems, jewels and such hike, 
carriages, houses, seats, women, food and drink, and children, 
and tasteful garlands and ointments,—both these various 
objects of desire, and also vocal and mstrumental music and 
whatever other music there be—all this I hold to be the fruit 
of the tree of good works. Therefore a man mnst start 
from the root thereof; he must exert himself, while ruling 
his spirit; nothing in the world is hard of attainment to those 
who adhere to good works.” 

Asvatara spoke. 

“So shall thy mind be, O wise man, relying on righteous- 
ness; and truly all this is the fruit of righteousness as thou 
hast said. Nevertheless thou must certainly take, now that 
thou hast entered my house, what thou thinkest hard to be 
gained in the human world.” 


Jada spoke, 

Having heard this his speech, the young prince then 
looked at the faces of the Naga king’s sons. Thereupon both 
those heroes prostrating themselves told their father clearly 
all the young prince’s thoughts. 

The sons spoke. 

“When this prince’s beloved wife heard that he was slain, 
she forsook her dear life, being deceived by a certain cruel, 
bad-minded Danava, who shewed his enmity. She was the 
daughter of the Gandharva king; she was named Madélasé. 
Then he, mindful of the past, made this vow, dear father, 
‘No other shall be my wife save Mad4lasé.’ This hero Rita- 


81 


32 


33 


34 


35 


36 


37 


38 


40 


mADALASkK IS SHOWN TO KUVALAYASVA. 139 


dhvaja longs, dear father, to behold her, lovely-limbed : if 
this may be done, let it be done.” 
Asvatara spoke. 
“Such magical power as that belongs to one who is exempt 
from such gross elements. How can this be except as a dream 
or as an illusion proceeding from Sambara ? ”’* 


Jada spoke. 

Then S’atru-jit’s son prostrated himself before the high- 
souled Naga king and replied, being touched with affection 
and modesty. “If thou showt me now, dear father, Maddlasd 
even in illusion, I hold that thou hast done me the greatest 
favour.” | 

Aégvatara spoke. 

“Look thou here then, my son, if thou wouldest see the 
illusion. I must show thee favour; a visitor at one’s house, 
though a child, is master.” 

Jada spoke. 

The Naga king led in Madalasi who was concealed in the 
house, and next he uttered some gibberish distinctly in order 
to bewilder them. And then he showed the young prince the 
beanteous lady, saying, “Is she or is she not, O prince, thy 
wife Madalasa ? ” 


Jada spoke. 
Then, seeing the slender one, he lost his reticence that very 
moment; he moved towards her, uttering the word 
“ Beloved!” And the Naga Asvatara hasting held him off. 


ASvatara spoke. 

“Tt is illusion, my son! touch her not! I told thee so at 
first. The illusion -quickly vanishes when touched or other- 
wise meddled with.” 

Thereupon he fell to the ground, overwhelmed by a faint ; 
and exclaiming “Ah Beloved!” he thought of his noble 
wife. ‘Alas for the love of this king towards my steadfast 
mind, whereby I have been thus overthrown without the 


# A Daitya. + Read dargayase for daréaya ६८ 2 


140 नि CANTO »% ५. 


41 weapons of foes. She was shown as an illusion, though it was 
clearly no illusion at all by reason of the action of air, water 
and fire, earth and ether.” 

Jada spoke. 

42 Then the Naga reviving Kuvalaydagva, related to him the 
whole story of her recovery from death and all else that had 

43 happened. Thereat rejoicmg he took again his loved one, and 
after doing obeisance to the Naga departed in great splendour, 
mounted on the horse, to his own city, having attained* the 
object of his thoughts. 


Canto XXV. 


| 


The story of Kuvalayasva and Maddlasa (continued). 


Kuwwalaydsva, returning home, lives in perfect happiness with Madé- 
lasé—He succeeds his father Satru-jit—A son is born to them, Vi-krén- 
ta—Madélasd pratiles to the infant. 


Jada spoke. 
1 Reaching then his city he narrated the whole story fully to 
his parents, how he had regained his slender-limbed one who 
2 haddied. And the beautiful, slender-limbed lady bowed at 
the feet of her father and mother-in-law, and did honour as 
3 before to her kindred with obeisance, embraces and such 
4 greetings, according to propriety, and their ages. Then the 
citizens held a great festival there in the city. 
And Rita-dhvaja long enjoyed himself with his beautiful- 
5 waisted wife, both among mountain torrents, and on river 
sand-banks, and amid pleasant woods, and in 20९७8. She 
also, longing to consume her merit by the delights of love, 
6 enjoyed herself with him, her greatly-beloved, in pleasant 
places. 
7 A long time afterwards the king Satru-jit, having ruled the 
earth worthily, underwent the law of Death. Then the citi- 


* Read abhyupetak for abhyupetam > 


10 


11 


12 


13 


14 


15 


16 


17 


MADALASA. AND HER FIRST SON. 141 


zens inaugurated: as king his high-souled son Rita-dhvaja, 
noble in conduct and action. 

While he duly protected his subjects as if they were his 
own sons, Madalas&’ gave birth to her first-born son. The 
father gave that clever child the name Vi-kranta. The re- 
tainers were pleased thereat and Madalasd laughed. Mada- 
las& spoke to her infant boy in the way of prattle,* as he lay 
on his back crying not unmelodiously. 

“Perfect art thou, darling, nor has thy name been given 
thee now in mere fancy. This very body of thine is composed 
of the five elements, not indeed for this reason dost thou cry 
—wherefore then? Nor indeed does your highness (this title 
is thy birth-right) cry because thou art a king’s son. Doubt- 
ful are the various good and bad qualities, that are connected 
with the elements, in all thy organs. Since in a man here the 
elements, extremely weak, increase by the means of the ele- 
ments, namely, by means of the food and water and other 
nutriments given, of what hast thou no gain, of what hast 
thou no lossP Donot grow infatuated: at this thy bodice 
which is already decaying, and in that thy body; thy body 
is given thee by good and bad deeds; the bodice is fastened 
on thee by persons infatuated with pride and other pas- 
sions. Do thou greatly esteem each aggregate of elements— 
some one aggregate as a dear father, some other as a child, 
some other 28 a mother, some other as a loved wife, some other 
as thy own property, some other as not thy own. A man 
beguiled in mind thinks that evils tend to assuage evils, that 
enjoyments tend to happiness. Again the unwise man, great- 
ly beguiled in mind, thinks that these very evils are plea- 
sures. Laughter, gazing at the bones,} a pair of excessively 
bright mocking eyes, frm plump flesh in the breasts and 
elsewhere, in a woman—that is Love’s abode; is not woman 


* Ull4pana: not in the dictionary. Ullapa is said to mean “ calling out in 
a loud voice,” ^ change of voice in grief, sickness, &c. ;” but no such meaning 
is admissible here. 

+ Asthi-sandargana; this seems meaningless. Akshi-sandarsana seems 
superfinous. 


142 


18 


CANTO XX¥I. 


hell? The carriage rests on the earth; and the body is 
seated in the carriage; and even in the body there is another 
seated, the soul. There is not the same perception of owner- 
ship in one’s body, as there is this excessive infatuation with 
it.” 


Canto XXVI, 


The story of Kuvalaydsva (continued). 
The Education of his Sons. 


Two other sons are born, Subdhu and Satru-mardana—A fourth son 
25 born whom Maddlasé names Alarka—She criticizes these names— 
The king objects to her way of educating them, and wishes them to be 
brought up as kshatriyas—She pratiles to Alarka. 


~ 


Jada spoke. 
Now the queen trained up that son, as he grew day by day, 
to unselfish thought by talking and other means. As he 


regularly gained strength, as he gained his father’s intelli- 


gence, even so he acquired knowledge of himself through his 
mother’s talk. So the youth, instructed by her from his 
birth, having understanding and being unselfish, did not 
turn his mind towards family life. 

A second son was born to her. His father named him. 
When he said “This is Su-bahu,’’ Madalasé laughed. Him 
also when a child she spoke to with prattle and other talk 
the same as before, and thus he, having a good intellect, ac- 
quired knowledge from his childhood. 

When the king named the third-born son S'atrn-mardana, 
she the beautiful-browed laughed again very long thereat. 
The slender-limbed mother similarly instructed him also from 
childhood. Devoid of desire he performed ceremonies, but 
not anything beneficial. 

Now the king, when desirous of naming the fourth son, saw 
Madalasa, well-behaved as she was, laughing slightly: the 


10 


13 


14 


15 


20 


21 


BIRTH OF THREE MORE SONS. 143 


king, somewhat eagerly curious, spoke to her as she was 
laughing. 
The king spoke. 

“Tell me the cause of your laughter, at the very time when 
the name is being given. Vi-kranta, Su-b4hu and the other 
Satru-mardana,—the names given by me are I think fine, 
suited to the kshatriya kindred, and indicative of heroism 
and majesty. If these are not good, lady,—if you think this 
in your mind,—then do thou give a name to this my fourth 
son.” 

Madalasa& spoke. 

“T must obey thy command, Mah4-r4j4, as thou tellest me; 
so I will give a name to thy fourth son. ‘ Alarka’! Learned 
in religion he shall acquire fame inthe world, and this thy 
youngest son shall have understanding.” 

On hearing that name given the son by the mother, the 
king, laughing at ‘ Alarka’ as inappropriate, said— 

The king spoke. 

“This name that thou hast given to my son, beauteous 
lady,—why hast thou given such an inappropriate one P What 
is its meaning, 0 Madalasa ?” 

Madalasa spoke. 

“This is my fancy, Maha-raja; I have given it as being 
practical. So do thou listen, O king, to the meaninglessness 
of the names given by thee. Since wise men speak of a pervad- 
ing soul; and ‘ krénti’ is described as the course which passes 
from one place to another place; since the soul is all-per- 
vading in that it is ubiquitous and does not move about; 
therefore this appellation Vi-kranta, ‘ passed beyond,’ appears 
to me meaningless. The appellation Su-bahu, ‘ fine-armed,’ 
given to they second son, that too is meaningless because the 
soul is incorporeal, O king. The name that thou hast given 
the third son, Ari-mardana, ‘ foe-crusher,’ I think that too is 
inappropriate ; and listen to the reason as regards it. Since 
thero is only one soul in all bodies, who then, O king, is 
regarded as its enemy in this world, or who as its friend ? 


144 
22 


23 


24 


25 


26 


27 


28 


29 


30 


31 


3 


33 


34 


30 


CANTO शरणा, 


Creatures are crushed by creatures; how can the incorpo- 
real be crushed? This fancy is meaningless because of the 
separate existence of anger and the other passions. If a 
bad name is fixed upon because of mutual dealing, why dost 
thou think there is no meaning in the name Alarka ? ’* 


Jada spoke. 

Being thus excellently addressed by the queen, the king, 
having great understanding, assented to his loved wife who 
spoke correctly. And the fine-browed lady spoke to that son, 
just as to the elder sons, what would arouse the intellect. 

The king said to her. ‘ Why dost thou deal thus, O foolish 
one, with the temperament of my child, by giving him a mis- 
chievous education as thon didst before to my other sons. If 
thou shouldest do what pleases me, if my word should be ac- 
cepted, then restrain this son within the path of activity. So 
the path of action will not lead to utter destruction, O lady ; 
and so the pinda offering to the pitris will not cease, O virtuous 
one. The pitris dwell in the Deva-loka, they are also born as 
brutes, they become men likewise, and they reside within the 
class of elements. By offering the pinda and water a man, 
busied in the ceremonies, ever nourishes them, O fine-browed 
one, both the righteous and the unrighteous, those worn out 
with hunger, those harassed by thirst; he nourishes the gods 
likewise and guests. The gods, mankind, the pitris, departed 
spirits, goblins, and guhyakas, birds, worms and insects live 
upon man indeed. Therefore, O slender-limbed, cause my son 
to acquire thoroughly the whole duty of kshatriyas, as re- 
gards this life and life in the next world.” 

The queen Madalasa, being thus admonished by her hus- 
band, apoke to her son Alarka, with prattling words. 
“Thrive my son! rejoice my husband’s mind with thy deeds, 
in order to benefit friends and destroy enemies. Happy art 
thou, my son, who alone, with never an enemy, wilt long pro- 
tect the earth: from protecting it mayest thou have full 
enjoyment of happiness, and from righteousness thou shalt 


* Alarka, a furious dog, or a fabulous hog with eight legs. 


THE EDUCATION OF ALARKA. 145 


36 obtain the fruit, immortality. Mayest thou delight the 
brahmans at the holy festivals! Mayest thou fulfil the longing 
among thy kinsmen! Mayest thou think kindly in thy heart 
for another! Mayest thou restrain thy mind from the wives 

37 of others! Please continually the gods with numerous sa- 
crifices, and the dvijas wha resort to thee with wealth. And 
thon shalt long satisfy women with unparalleled affections, and 

38 thy foes with battles, O hero! Asachild gladden the mind 
of thy kmnsmen; and as a boy the mind of thy teacher by 
observance of his commands; as a young man gladden the mind 
of women who are the ornament of high families; as an old 

39 man ithe mind of the hermits in the forest. Exercising thy 
sovereignty mayest thou gladden thy friends! Guarding the 
good, mayest thou offer up sacrifices, darling! Destroying 
the wicked and thy enemies in battle, mayest thou meet thy 
death, my child, on behalf of cattle and brahmans 1 ^" 


Canto XXVIII. 


The Education of the Sons (continued). 


Maddlasé instructs Alarka in a king’s duties—Enforcing especially 
the necessity for self-control, prudence and maintenance of the laws. 
Jada spoke. 
Now being talked to in this way by his mother every day, 
2 the child Alarka grew in age and intelligence. Then this son 
of Rita-dhvaja, on reaching boyhood, received investiture 
with«he sacred thread, and being intelligent did obeisance to 
9 his mother and said, ^ What I ought todo now for happiness 
in this world and the next world, tell all that to me who am 
bowing respectfully before thee P” 
Madalasa spoke. 
4, “ My child, a king inaugurated in his kingdom must in the 
first place conciliate his subjects, without obstructing his own 
5 duty. Eschewing the seven vices, which are radically injuri- 
ous, he must guard himself from his adversaries without de- 


19 


—_ 


146 CANTO XXVII. 


6 parting from good counsel. Just as a man meets destruc- 
tion in eight ways from a fine-wheeled chariot, so undoubtedly 
does even a king without departing from good counsel. 

7 And let him recognise the bad and good ministers through 
his enemies’ faults; and he must strenuously trace out his 

8 enemy’s spies by spies. But a king must not confide in 
friends, acquaintances, or relatives; let a king trust even in 

9 an unfriendly person, if so obliged by his affairs. A king 
must himself be conversant with the stationary, prosperous 
and deteriorating conditions of state policy, be familiar with 
the merits of the six measures of military policy,* and not 
be enslaved by desire. 

10 “A king must first subdue himself, and his ministers, then 
his dependants, and afterwards his citizens; then let him, 

11 fight against his enemies. But he who, without having 
indeed conquered these, desires to conquer his adversaries, he, 
with his own self unsubdued and with unsubdued ministers,t 

12 is killed by his enemies’ party. A king must therefore, my 
son, first conquer desire and the other passions; for when 
they are conquered, victory is his assuredly; vanquished by 

13 them, a king perishes. Desire, and anger, and covetousness, 
intoxication and pride, joy also, and enemies—these in truth 

14 tend to destroy kings. Let him restrain himself, recollect- 
ing how Pandu himself was killed when engrossed in love: 

15 and how Anuhradajf killed his own son through anger; and 
how Aila§ was killed through covetousness; how Vena]| was 
killed by dvijas through intoxication’: how Andyus’¥ son Bali 

16 was killed through pride; Puranjaya through joy. Recol- 
lecting how, when these were conquered, high-souled Marutta 
vanquished all, let a king cast out these his own faults. 


* Viz., sandhi, peace; vigraha, war; ydna, marching; dsana, enoamping $ 
dvaidht-bhdva, dividing his forces ; and saméraya, alliance. 

+ For 'jitdtmd jitdmdtyah read 'jitdtmdjitdmdtyah ? 

4 Son of Hiranya-kagipu. 

§ Purdravas. 

|| A son of Anga. 

ब She was his mother. 


17 


18 


19 


20 


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22 


23 


24 


29 


26 


27 


28 


29 


30 


EXPOSITION OF A KING’S DUTIES. 147 


“A king should learn the ways of the crow, cuckoo and 
bee, of the deer, serpent and peacock, of the goose, cock and 
the red goat. A king should act like an insect against an 
opponent ; and a king should carry out the ways of the ants at 
a fitting time. A king, who possesses the natural character 
of the moon and the sun, ought to know for the sake of good 
policy the behaviour of sparks of fire and of the seeds of the 
seemul tree.* And a king ought to gather wisdom from 
a courtezan, the lotus flower,t and a grasshopper, a doe-hare, 
and the breast of pregnant women, and also from a woman of 
the cow-herd caste. 

९८ 4. king should assume the five forms of Indra, the Sun, 
Yama and the Moon, and also of the Wind in the work of 
government. Just as Indra nourishes the people on the earth 
with showers of water for four months, so should a king 
nourish them with largesses. Just as the Sun draws up the 
water with his rays for eight months, so should a king collect 
the tolls and other dues by truly subtle means. Just as Yama 
restrains friend and foe when the time arrives, so a king 
should be impartial towards friend and foe, towards the 
vicious and the virtuous. Just as by gazing on the full 
Moon, a man grows affectionate, so, where the people are all 
peaceful, that isthe practice he should adopt from the moon. 
Just as the Wind moves mysterious among all creatures, so 
should a king move among the citizens, ministers and others, 
and among his relatives by the agency of spies. 

“The king, my child, goes to Svarga, whose mind is at- 
tracted neither by covetousness, nor by love, nor by riches, as 
by other motives. The king goes to Svarga, who keeps 
within their duty erring foolish men, who are swerving from 
their duty. He, in whose kingdom the duties of the four 
classes and the four periods of a brahman’s life do not fall 
into desuetude, has, my child, eternal happiness after death 
and in a future state. A king’s highest duty, and that which 


* §/4lmali; see note * p. 82. The pods contain a quantity of silky cotton 
which is blown about, when the pods burst. 
+ Nelumbium speciosum ; see note § p. 29. 


148 


31 


CANTO XXVIII. 


brings supreme felicity for him, is the maintenance among 
men of their own laws,* since 17 is disturbed by evil-minded 
men. By protecting creatures indeed a king reaches suc- 
cess; he who duly protects gains by his efforts a portion of 
righteousness.” 


Canto XXVITI. 


The Education of the Sons (continued). 
Madalasa’s Exhortation. 


_ Madélasé enunciates to Alarka the special duties of the four castes— 
and of the four periods of a brdhman’s life—and the duties common to 
those four castes and periods, which must be strenuously maintained. 


1 


Jada spoke. 

Having listened to that his mother’s exhortation, Alarka 
also further questioned his mother both about the duties of 
the four classes, and about the duties appertaining to the four 
periods of a brahman’s life. 

Alarka spoke. 

“Thou hast expounded, gracious lady, this the duty relating 
to the system of kingly government. I wish to hear that 
duty which concerns the four classes and the four periods of a 
brahman’s life.”’ 


Madalasa spoke. 

“ A brahman’s duty is held to be threefold—liberality, study, 
sacrifice. There is no other fourth duty. His duty is regard- 
less of his position. Ivrreproachable sacrificial and educa- 
tional occupations, and the acceptance of gifts from the purified 
—this is fitly proclaimed his threefold means of livelihood, 
Liberality, study, sacrifice—this is declared to be the threefold 
duty of a kshatriya also: protection of the earth, and sub- 
sistence by weapons are bis means of livelihood. Liberality , 
study, sacrifice,—that indeed is the threefold duty of a vaisya 


* Dharma. 


10 


11 


12 


13 


14 


15 


16 


17 


18 


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A BRAHMAN’S FOUR PERIODS OF LIFE. 149 


also: merchandise, and the tending of cattle, and agriculture 
are his means of livelihood. Liberality, and sacrifice, obe- 
dience to dvijas, I have declared to be the threefold duty of 
the $idra also; and his means of livelihood are a handicraft, 
obedience likewise to dvijas, nourishing them, buying and 
selling, These are said to be the duties of the four classes. 

“‘ Hear also the connexions among the four periods of a brah- 
man’s life. A man who has not erred from the duty of his 
own class gains perfect felicity: he goes to hell after death, 
if he has served what is forbidden. And as long indeed as 
a dvija 18 not invested with the sacred thread, so long, my 
son, he acts, speaks and eats unrestrainedly. 

“When duly invested with the sacred thread, he becomes a 
brahma.-c'4rin in his guru’s house, and he should dwell there. 
I relate his duty; hear it of me. Private study, atten- 
dance on fire, bathing, and wandering about for alms, and 
always eating that food after informing his guru and obtain- 
ing permission from him. He should be diligent in the guru’s 
business ; there should be thorongh evoking of his affection ; 
and when summoned by him, he should read intently, his mind 
withdrawn from everything else. After acquiring one, two or 
all the Vedas from his gurn’s mouth, heis authorized to give the 
guru his fee with words of eulogy. But let him enter on the 
griha-stha period when desirous of the period of family life ; 
or, by his own wish, on the vana-prastha period and on the 
fourth period. Or let the dvija await his decease there in 
the guru’s house, obedient to the guru’s son if the guru be 
dead, or to the zuru’s disciple, if there be no son. Obedient, 
free from self-conceit; let him pass through the period of a 
brahma-c’arin. 

“ Next when he has desisted therefrom, through desire for 
a griha-stha’s status, let him then rightly marry a wife, 
sprung from the family of a different* Rishi, his equal, free 
from sickness, not deformed, for the sake of a griha-stha’s 
status. And having gained money by his own toil, let him duly 


* A-samdna. His family and hers should not be descended from the same 
Rishi. This indicates exogamy. 


150 


20 


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22 


29 


26 


27 


28 


29 


30 


31 


CANTO XXVIII. 


please the pitris, gods and guests by faith; and also nourish 
those who resort fo him, his dependants and children, and 
his female relatives, and the afflicted, the blind, and the out- 
cast, the birds and the cattle,* to the utmost of his power 
with gifts of food. This is the duty of a griha-stha; sexual 
intercourse also at the proper season: but he should not, to 
the utmost of his power, neglect the performance of the five 
sacrifices. And let the man himself, being zealous to the best 
of his power, together with his dependants, eat the remains 
of the food consumed by the pitris, the gods, the guests and 
paternal kinsmen. 

‘“‘Now I have declared this griha-stha period distinctly. I 
descrihe to thee the duty of the vana-prastha: be it heard. 
Having seen the succession of his offspring, and the stoop of 
his body, let the wise man enter upon the vana-prastha period, 
for the purpose of purifying his soul. In it there is the 
enjoyment of the forest, and attraction by penances, sleep- 
ing onthe ground, sacred study, ceremonies for the pitris 
gods and guests, the homa oblation, the three daily ablu- 
tions,t the wearing matted hair and a bark dress, and dili- 
gence in meditation unceasingly, the use of forest unguents. 
This is the vana-prastha period, for the purification of sin, 
and beneficial to the soul. But after that comes another, the 
last, period of the bhikshu. 

८ But hear from me the nature of the fourth period, which 
with its peculiar duties has been described, my darling, by 
high-souled men conversant with its duties.t Renunciation 
of every association, sacred study, abstinence from anger, 
control over the senses, no long dwelling in one habitation, 
abstaining from undertakings, and eating food obtained by 
begging once a day, also desire for the awakening of know- 
ledge of the soul, and gazing at the soul. Now I have 
acquainted thee with this duty in the fourth period. 

“Hear from methe common duty of the other classes and of 


* For pagavas read c’a pasums ? 
+ At dawn, noon, and sunset. 
¶ु For yah sva-dharmo ’sya read sva-dharmo yasya ? 


32 


33 


34 


35 


36 


GENERAL DUTIES OF ALL CLASSES. 151 


the periods of life. Truthfulness, purity and harmlessness, 
freedom from envy, and patience, mercy, generosity,* and con- 
tentment zs the eighth virtue. 

“These duties have been succinctly described to thee con- 
cerning the classes and the periods of life: and a man should 
stand wholly within these his own peculiar duties. And 
the man, who, overstepping his own duty named according to 
his own class or period of life, should behave otherwise, 
should be punished by the king. And the king who over- 
looks men, who after forsaking their own duties commit sin, 
10868 his pious acts. Therefore a kmg must vigorously 
punish all the classes that behave contrary to their special 
duties, and he must keep them within their own occupations.” 


Canto X XIX. 


Maddlasé’s Exhortation (continued). 


20241054 explains to Alarka the position of a grtha-stha—and perso- 


nifies as a cow, the Vedas, pious acts, the words of the good and the 
words 5०414, svadhdé, vashat and hanta—She describes the bali 
offering, and utsarga oblation—the duties of a grtha-stha to guests—the 
Sréddha—and further duties to guests—She pronounces a blessing on 
the grtha-stha state—and quotes a song by Atri on it. 


Alarka spoke. 

०५ And what men must do who are engaged in the griha-stha 
period; and what becomes confined in the absence of action, 
and what increases by action ; and what is beneficial to men; 
and what a good man should avoid at home; and how things 
are done—declare that accurately to me who ask.” 

Madalasa spoke. 

“My child, a man on assuming the griha-stha status, thereby 
nourishes all this earth and conquers the worlds he longs for. 
The pitris, the Munis, the gods, living things, and mankind, 


* For akdrpyanyam read akdrpanyam ? 


152 


10 


11 


12 


13 


14 


15 


16 


17 


४; 


+ 
t 


CANTO XXIX. 


and worms, insects, and flying creatures, birds, cattle, and 
Asuras subsist upon the griha-stha, and derive satisfaction 
from him; and gaze indeed at his countenance, wondering, 
‘Will he give us anything ?’ 

“ The support of everything is this cow, my child, which con- 
sists of the three Vedas, in which the universe is established, 
and which is believed to be the cause of the universe. Her 
back isthe Rig-Veda; her loins the Yajur-Veda; her face 
and neck the Sama-Veda; and her horns are pious acts; her 
hair the excellent words of the good; her ordure and urine 
are tranquillity and prosperity ; she is supported on feet which 
are the four classes ; sheis the sustenance of the worlds; being 
imperishable she does not wane. The word svaha,* and the 
word svadha,f and the word vashat, my son, and the other 
word hanta are herf four teats. The gods drink of the 
teat which is the word sv4ha; and the pitris of that consist- 
ing of svadha; and the Munis of that which is the word 
vashat; the gods, living things and Asuras, and mankind 
drink constantly of the teat which is the word hanta. 
Thus this cow consisting of the three Vedas, my child, fattens 
them. Andthe man, who grievously sinning causes their 
destruction, sinks into the hell Tamas,§ the hell Andha- 
tamisra|| and the hell Tamisra.{ And the man, who gives 
this cow drink with his own children and with the immortals 
and other objects of worship at the proper time, attains Svarga. 

“Therefore, my son, a man must nourish the gods, rishis, 
and pitris and men and living things daily, even as his own 
body. Therefore having bathed and become clean he should, 
composed in mind, delight the gods, rishis and pitris, and the 
praja-pati also with water at the proper time, And a man** 
having worshipped the gods with the fragrant flowers of the 
great-flowered jasmine, should next delight Agni; and the 
bali offering should also be made. Let him cast the bali 


The oblation to the gods. || Complete darknegs. 
The oblation to the pitris. { Deep gloom. 
Read tasydh for tasyd, ** Read ménavah for ménavgh. 


§ Darkness. 


18 


19 


20 
21 
22 
23 
24 


29 


26 
27 


28 
29 
30 


31 


THE RITES OF HOSPITALITY. 153 


offering to Brahm4 and the Viéva-devas inside the house, and 
to Dhanvantari to the north-east; let him offer the bali 
eastward to Indra, southwards to Yama, and the bali west- 
wards to Varuna, and northwardsto Soma. And let him also 
give the bali to Dhatri and Vidhatri at the house-door, and 
let him give it to Aryaman outside and all around the houses. 
Let him offer the bali to night-walking goblins in the air, and 
let him scatter it to the pitris, standing with his face south- 
ward. Then the griha-stha, being intent and having his mind 
well composed, should take the water and cast it, as a wise 
man, into those places for those several deities, that they may 
rinse out their mouths. 

“Having thus performed in his house the family-bali, the 
pure griha-stha should perform the utsarga oblation respect- 
fully for the nourishment of living things. And let him 
scatter it on the ground both for the dogs, and low-caste men 
and the birds; for certainly this offering to the Visva-devas 
is declared to be one for evening and morning. 

८८ And then he, as a wise man, having rinsed out his mouth, 
should look towards the door the eighth part of a muhirta, 
whether a guest is to be seen. He should honour the guest, 
who has arrived there, with rice and other food and with 
water and with fragrant flowers and other presents, according 
to his power. He should not treat as a guest a friend, nor a 
fellow-villager, nor one who bears the name of an unknown 
family, nor one who has arrived at that time. Men call 
a brahman who has arrived, hungry, wearied, supplicat- 
ing, indigent, a guest; he should be honoured by the wise 
according to their power. A learned man should not inquire 
his lineage or conduct, nor his private study ; he should esteem 
him, whether handsome or unhandsome in appearance, as a 
prajé-pati. For since he stays but a transitory time, he is 
therefore called an a-tithi, ‘a guest.’ When he is satisfied, the 
griha-stha is released from the debt which arises from hospita- 
lity. The guilty man, who without giving to the guest him- 
gelf eats, he incurs only sin and feeds on ordure in another life 
The guest transferring his misdeeds to that man, from whose 


20 


154 
32 


33 


34 


35 


36 
37 


38 
39 
40 


41 


42, 
43 


44, 


CAXTO XXIX. 


house he turns back with broken hopes, and taking that man’s 
merit, goes off. Moreover a man should honour a guest re- 
spectfully according to his power with gifts of water and 
vegetables, or with just. what he is himself eating. 

“ And he should daily perform the sraddha with rice and 
other food and with water with regard to the pitris and brah- 
mans ; or he should feed a brahman. Taking up an agra* of 
the rice, he should present it to a brdhman: and he should 
give aii alms to wandering brahmans who ask. The alms 
should be the size of a mouthful, the agra four mouthfuls. 
Brahmans call the agra four times a hanta-kara.¢ But 
without giving food, or a hantakéra, an agra or an alms, 
according to his substance, he must not himself eat. And 
he should eat, after he has done reverence to guests, friends, 
paternal kinsmen, relatives, and petitioners, the maimed, and 
children and old men and the sick. 

“Ifa man consumed with hunger, or another who is destitute 
wants food, he should be fed by a householder who has ade- 
quatef substance. Whatever kinsman is dispirited when he 


reaches a prosperous kinsman, the latter gets the sin that has 


been done by the dispirited man. And the precept must be 
observed at evening, and he should do reverence to the guest 
who has arrived there after sunset, accordingly to his ability, 
with a ०64, 2 seat and food. - 

“Thus 8, weight is placed.on the shoulder of one who 
undertakes family life. YVidhdtri, and the gods, and the 


pitris, the great Rishis, all shower bliss on him, and so also 


do guests and relatives: and the herds of cattle and the flocks 
of birds, and the minute insects that exist besides, are satisfied 
And Atri himself used to sing songs on this subject, noble one ! 


` Hear those, O noble one! that appertain to the griha-stha 


45 


period— ‘ Having done reverence to the gods, and the pitris 
and guests, relatives. likewise, and female relations, and 
gurus also, the griha-stha who. has substance should scatter 


* A measure. — 
+ A formnla of salotation, or an offering to a puest 
-f Read samarthe for isamartho? = 


THE OCCASIONAL RELIGIONS CEREMONIES. 155 


the fragments on the ground for both.dogs and low caste men 
46 and birds: for he should certainly perform this offering to the 
` -Visva-devas evening and day. .And he should not’ himself 
eat flesh, rice and vegetables and whatever may have been 
prepared in the house, which he may not scatter according ५0 
the precept.’ ” 


Canto XXX. 


| Madalasa’s Exhortation (continued) 

Maddlasd explains to Alarka the ceremonies to be performed by a 
griha-stha, which are of three kinds, continual, occasional and periodi- 
cal—She explains the occasional srdddha, which is celebrated for men 
and women. 


| Madalasa spoke 
1 ८८ Now what the griha-stha’s ceremonies 216, the continual 
_ and the occasional, and the periodical, listen thereto, my son 
2 “The continual are comprised in the five sacrifices,* these 


that I have described to thee: and the occasional are the 
others, such as the ceremony on the birth of a son, and so 
3 forth. The periodicalf are recognisable by the iearned as 
the sacrifices at the moon’s changes, the graddha and others 
८८ Here*t I will tell thee of the occasional graddha celebration, 
4 of the birth-ceremony that should be performed similarly by 
men on the birth of a son; and everything duly related in 
order that should be done at marriages and on other occasions 
5 And in this the Ndéndi-mukha pitris§ must be worshipped 
` and he should give the pindas mixed with curds and contain- 
6 ing barley, facing northward or eastward, with composed 
mind making the oblation. Some men like it’ with the offer- 


* Brahma (i. €. Veda)-yajna, deva-yajua, pitri-yajna, manushyasyajna, and 
bhita-yajua (all created beings.) 

+ Read nitya-naimittikam for nitya-navmitika 

+ Read atra for tatra ? 

§ Nine pitris, viz., the six parents, grandparents and great«prandparents on 
the paternal side, and the grandfather, great-grandfather and great-great- 


grandfather on the maternal side. 


156 


10 


11 


12 


13 


14 


15 


16 


17 


18 


CANTO XXX. aa 


ing to the Visva-devas omitted. And in this ceremony the 
dvijas must be arranged in pairs, and must be worshipped in 
dextral circumambulation. This is the occasional ceremony 
during growth, and the other is the funeral obsequies. 

‘“‘ And the sraddha for a single deceased person should be 
performed on the day of the death; listen to that. And it 
should be performed omitting the offering to the gods, and 
with a single vessel. And the oblations-with-fire* should not 
be made in the fire without the ceremonies. And he should 
give one pinda to the deceased person near the fragments of 
food, and sesamum-seed and water on the right, accompanying 
them with the recollection of that person’s name. ‘ May he 
be exempt from.decay,’ let the celebrant say, and ‘may enjoy- 
ment be his,’ let the others delighted say, at the place where 
the brahmans are dismissed. Men must do this every month 
for a year. Now at the expiration of the year, or whenever 
the ceremony is performed by men, the sraddha for deceased 
sapindas must be performed for him also: so the rule is 
stated ; and that must be without the offering to the gods, 
and accompanied with a single argha offering in a single 
vessel. And that ceremony must not be performed there in 
the fire without offering the oblations-with-fire: and on the 
right there, he should feed the single dvijas. 

“And there is another distinction, consisting in an extra 
ceremony every month ; do thou listen attentive to me, as I 
tell thee of it, while it is being described. He should fill 
four vessels there with sesamum-seed, perfume and water, 
three for the pitris, one for the deceased person, my son. 
And he should scatter the arghya-oblation in the three ves- 
sels, and in the deceased’s vessel,t uttering the words ‘Ye 
8218114" §c., he should perform the rest as before. 

“This sraddha for a single deceased person is ordained 
precisely the same for women also. The graddha for deceased 
sapindas does not exist for them, if they have no son. The 
sraddha for a single deceased person must be performed 

# Avaéhana. 
¶ Read preta-patre for preta-pdtram P 


19. 
20 
21 
22 


23 
24 


25 


THE PARVANA SRADDHA, 157 


every year fora woman by the men, duly on the day of her 
death, as has been here mentioned for men. 

^“ But if there are no sons, the sapindas; if they are want- 
ing, the sahodakas,* and those who may be the mother’s 
sapindas and those who may be the mother’s sahodakas, 
should duly perform this ceremony for a@ man who has no 
son, and for one who has begotten only a daughter. The 
daughters and their children should in this way perform the 
ceremony for the maternal grandfather. But those who are 
designated as the sons of two such persons should worship 
their maternal and paternal grandfathers fittimgly with the 
occasional sraddhas. 

“When all these relatives are wanting, the women should 
perform the ceremony without the mantras for their husbands ; 
when they too are wanting, the king should cause the cere- 
mony to be performed by a member of his own family, and 
the cremation and all the other ceremonies to be performed 
properly by men of that caste; for the king indeed is kins- 
man to all the classes. 

“Thus these continual and occasional ceremomes have been 
described to thee, my child. Hear the other periodical cere- 
mony appertaining to the sraddha. The new moon is 
just the cause there, and the time is the moon’s waning: the 
fixed time indicates the constancy of that ceremony.” 


Canto XXXI. 


Description of the Parvana Sraddha. 


Maddlasé mentions the seven sapinda ancestors, and the lepa- 
bhujas, and the remoter ancestors—She explains how the celebrant of 
the Srdddha nourishes them all—She enumerates the times for the 
Srdddha, and the persons who should and who should not be invited to 
it—She describes how the Sraddha should be performed. 


1 


119,५4812.8& spoke. 
८८ After. the performance of the sraddha to deceased sapindas, 


he who is the father’s great-grandfather passes to the class of 


* The samanodakas. 


158 , - GANTO XXxi. 


those who feed on the lepa,* having lost his share in the pinda 

2 offered to the pitris. He, who is the fourth there-above 
among those who feed on the lepa bestowed by the deceased’s 
son, ceases to eat thereof and obtains the satisfaction that is 
freed from the relationship. 

3 “The father, and grandfather, and also the great-grand- 
father—these truly must be known as the three males who 

4 are related by the pinda.t And those who are related by 
the lepa are said to be the three others reckoning upwards 
from the grandfather’s grandfather: and the celebrant is 

5 the seventh among them. Such have Munis declared this 
seven-ancestral relationship to be, reckoning from the celebrant 
upwards. And there-above are those beyond participation in 
the lepa. 

6 ८ Next are classed all the other ancestors, both those who 
dwell in Naraka, and those who have become animals, and 
those who reside within living creatures and other things. 


7 “By what several means the celebrant, while performing 
the sraddha rightly, nourishes all those ancestors, hear that, 
my child. 

8 ‘“‘ Now truly those ancestors who have become pisac’as obtain 


satisfaction from the food that men scatter on the ground. 
9 Those ancestors, my son, who have become trees, receive satis- 
faction from the water that drips from the bathing garment 
10 on the ground. But the drops of water, that fall from the 
limbs on the ground, minister nourishment to those ancestors in 
11 the family who have attained divinity. And when the 
pindas are taken up, the particles of food that fall on the 
earth,—those ancestors in the family who have become animals 
12 gain nourishment therefrom. The children moreover in 
the family who, being capable of performing religious cere- 
monies but not having undergone the purificatory rites, are 
burnt on their death, they in their distress subsist on the 
13 scattering of the food and the water used in scouring. And 


* The wipings of the hands after offering the funeral oblations to the three 
sapindas. 
† Sapindas. 


14 


15 


16 


17 


18 


19 


20 


21 


22 


23 


THE TIMES FOR THE PERFORMANCE OF THE SRADDHA. 159 


the water, both that which is used by brahmans for rinsing out 
the mouth after meals, and that which is used by them for. 
sprinkling the feet,-—the other ancestors likewise gain satisfac- 


‘tion indeed therefrom. So whatever water and food is 


scattered by the celebrant and by those dvijas, whether it be 
unsullied er fragmentary, that, my child, in the family of 


‘those who duly perform the sérdddhas, nourishes the other 


ancestors who have been born among the several crea- 
tions. With the sraddhas, which men perform with ill-got- 
ten wealth, are satisfied those ancestors wha have been born as 
c'anddlas, pukkasas and other men of degraded castes. 

“Thus many here derive nourishment, my. child, through 
their relations who perform the sraddhas, by means of the 
casting away of food and drops of water. Therefore a man 
should perform the graddha in faith according to rule even 
with vegetables: no one perishes in the family of one who 
performs the éraddha. 

“T will mention the periodic times for it; and learn of 
me by what rule men perform it. 

“The ésraddha must necessarily be performed on the night 
of the new moon, at the moon’s waning every month, and on 
the eighth days* also. 

५८ Learn of me the voluntary seasons. On the arrival of a 
distinguished brahman, on an eclipse of the sun or moon, at 
the solstice, at the equinox, at the sun’s passage from one sign 
into another, and on the occasion of a portent,t my son, on 
aequiring property worthy of a sraddha, and on seeing a bad 
dream, and at ocecultations of the constellation or planet 
under which one is born, one shonld perform the sgraddha 
according to one’s inclination. | 

“A distinguished 07101021 learned in the Veda, a yogi, 
one who knows the Veda, one who has mastered the J yesh- 
tha-siman, one who has thrice kindled the fire Ndc’iketa, one 
who knows the three verses which begun with ‘ madhu,’t one 


* Of three months 

¶ For vyatipdte read wvyatipdie, This word has several other meanings 
which are admissible 

{ Rig-V. I. 90. 6—8. 


160 CANTO XXX. 


who knows the ‘tri-suparna’ hymns, one who knows the six 

24 Vedangas, a daughter’s son, a Ritvij priest, a danghter’s hus- 
band, and a sister’s son, and a father-in law also, and one who 
is skilled in the business of the five sacred fires, and one who 

25 is eminent in austerities, a maternal uncle, and one who 
is anterior to one’s parents, a disciple, a relative by marriage, 
and a kinsman—these brahmans are all worthy of invitation 
to a sraddha. 

26 ‘“‘ A religions student who has been incontinent, and a sick 
man, and one who has a limb superfluous or deficient, the son 
of a widow remarried, and a one-eyed man, an adulterine son, 

27 and a widow's bastard, my son, a traitor to his friends, one 
who has bad nails, an impotent man, a man with brown teeth, 
a bréhman negligent of his duties, a man cursed by his father, 

28 a slanderer, a vendor of soma juice, one who has de- 
flowered his daughter, a medical man, and one who has dis- 
carded his guru and father, a hired teacher, a friend,* and 

29 the husband of a previously-married woman, one who 
discards the Vedas, and one who abandons the sacred fire, a 
man who has been corrupted by the husband of a low caste 
woman,f and others who habitually practise improper acts, 
—all these persons are verily to be shunned in ceremonies to the 
pitris, (© brahmans.) 

30 “The celebrant should invite the above-mentioned brahmans 
on the day before, to the function performed in honour of the 
gods and pitris, and should fetch them also. 

31 “ And both he, who shall perform a ér4ddha that ought to 
be performed by those self-controlling men, and he, who 
indulges in sexual intercourse after having offered the érdd- 
dha and eaten the food,—the ancestors of these two men verily 

32 lie down in that semen a month. Moreover he who eats ata 
graddha and he who goes 10 a Srdddha after intercourse with 

33 a woman,—the ancestors of those two men feed on semen and 
urine for that month. Therefore a wise man must first issue 


* Bhritakadhya&pako mitrah. This seems strange. 
+ For vrishali-pati-dushitah read vrishalt-dishitd-patik, one who has married 
a low-caste woman or a deflowered girl ? 


- 


35 


36 


87 


38 


39 


40 


41 


42 


43. 


THE RITUAL OF THE SRADDHA. 16] 


an invitation; and men who have intercourse with women 
before the day arrives must be shunned 

“With his mind controlled he should feast those who 
have come seeking for alms, or ascetics who control them- 
selves at the proper times, after first propitiating them 
with prostrations and other reverential acts. Just as the time 
of the waning moon is dearer to the pitris than that of the 
waxing moon, so the afternoon pleases the pitris more than 
the forenoon. One should do reverence to these dvijas, who 
have arrived at his house, with a welcome; and with the 
pavitra in hand he should seat those, who have rinsed out 
their mouths, on seats. In the case of the pitris the number 
of bréhmans should be uneven, and in the case of the Gods* 
even; or, according to the circumstances of the celebrant, there 
should be one brahman for the pitris and one for the Gods. 
In like manner for the maternal ancestors the number of brdh- 
mans should be uneven or only one. The brdhmans intended 
for the Vigva-devas may be identical on the side of the pitris 
and maternal ancestors ; but some other men desire that they 
should be distinct. He should place the bréhmans intended 
for the Gods with their faces toward the east, and those for 
the pitris toward the north._ The ceremony due to the 
maternal ancestors has been similarly expounded by the wise. 

Let the intelligent man giving kuga grass for a seat, and 
worshipping with the arghya and other offerings, giving 
things pure and such like, and obtaining permission from 
them,—let the wise dvija perform the invocation to the gods 


“according to the mantras. And having also given the arghya 


offering to all the deities with barley and water, and having 
duly given perfume, garlands, water and incense accompanied 
with a lamp, let him both perform the whole of the dextral 
circamambulation for the pitris; and having given a double 
quantity of darbha grass, and having obtained permission 


* For devai read daive. 
+ The text is very obscure, and seems corrupt. For this translation I am 
indebted to Bahu Harimohan Vidy4bhushan, the Pandit of the Bengal Asiatic 


Society 


21 


~ 


162 
44 


45 


46 


47 


48 


49 
50 


51 


52 


53 


54 


59 


96 


CANTO XXXI. 


from them, let the intelligent man perform the invocation to 
the pitris, prefacing it with the mantras. And let him also 
perform the dextral circumambulation and give the arghya 
offering and barley and money and sesamum seed, intent 
on pleasing the pitris. Then permitted by the dvijas who 
say, ‘Perform the ceremonies in the fire!’ let him offer rice 
unmixed with condiments or salt according torule. The first 
rite consists in uttering ‘Svaha!’ to fire, the bearer of 
oblations to the pitris; and let the next be ‘Svaha!’ to 
Soma who is esteemed by the pitris; and the third offering is 
‘Svaha! to Yama, the lord of thedeparted. And let him 
put the remains of the offering into the vessels of tbe dvijas ; 
and taking hold of the vessels let him give the rice according 
10 rule. He should say affably ^ Ho, do ye enjoy yourselves 
happily !”* and then they also should eat happily, with their 
minds attentive thereon and observing silence. And a man 
should leisurely give them whatever food they like best, dis- 
playing no wrath and alluring them appropriately. And Jet 
him utter the mantras which vanquish the Rakshasas, and let 
him strew the ground with sesamum seed and with white 
mustard: for the graddha possesses abundant devices for 
protection. And letthe man, permitted by the dvijas who say 
“Ye are satisfied and we are satisfied by those who are 
nourished and satisfied,” scatter food everywhere on the 
ground. Similarly then having obtained permission, let him, 
with voice body and mind controlled, give the dvijas severally 
waterf to rinse out their mouths. Then, my son, let him 
with his left hand put the pindas with rice and sesamum-seed. 
on the darbha grass, near the remains of the food, for the 
pitris. Let him composedly also give them water with the 
part of the hand} sacred to the pitris, since O prince! he 
celebrates the sacrifice with faith for the pitris. Similarly 
he should, after giving the pindas on behalf of the maternal 
grandfathers according to rule, then give water for rinsing 


* For yathd sukham read yatha-sukham ? 
+ For dpah read apah. 
प Pitri-tirtha, the part between the forefinger and thumb. 


57 


58 


59 


60 


61 


62 


63 


64 


65 


THE RITUAL OF THE SRADDHA. 163 


out the mouth together with scent, garlands &c.; and having 
given the br4hmans’ fee according to his ability, address 
them “ May Svadha be fortunate!” and let him cause them, 
who being satisfied say ^ Be it so!” to pronounce the Vaisva- 
devika mantras. Let him say ^^ May they be pleased !” ^“ Hail 
to you, O Vigsve devas.” And on those brahmans, saying, ‘Be it 
so!” he should request their benedictions. He should dismiss 
them, addressing them pleasantly and prostrating himself in 
faith ; and he should attend them as far as the door, and he 
should return, a gladdened man. Then he should perform 
the continual ceremony, and should also feed guests. And 
some very good men wish for a continual ceremony to the 
pitris, and others do not wish i for the pitris. He should 
perform the remainder as the first part: some think ‘not 
with a separate cooking vessel,’ some prefer it repeated exactly 
in the same order.* Then the celebrant should eat that rice 
in company with his servants and others. 

Thus should the man skilled in religious law perform com- 
posedly the sraddha to the pitris, or so as satisfaction accrues 
to the brahmans. There are three pure things in a graddha, 
sesamum-seed,f sacrificial grass, and the sesamum-plant ;} 
and they say these, (O princely brahman,) are to be avoided, 
anger, journeying, haste. A silver vessel is also commended 
at sraddhas, my son. Now silver is for use, for looking at and 
for giving away; for when the offering to the pitris is milked 
out in a silver vessel, the pitris give ear to the earth ;§ hence 
the pitris desire silver, which increases their affection. 


# The text seems obscure. 

+ Dauhitram, 866 note f, p. 84. 
4 Tila. 

§ The text seems incorrect. 


164 


CANTO XXXII. 


Canto XXXII. 


The ordinance of the Sraddha. 


Maddlasé explains what kinds of food please the pitris at srdddhas 
and for what pertods—what kinds are to be avoided—what 5४४९5 should 
be avoided for the ceremony—what men and animals should be exclud- 
ed—and. what defilements must be avoided—Yogis must have priority at 
the srdéddha—ancient songs are to be sung—and what benefits accrue 
from the performance. 


1 


Madalasa spoke. 

Next hear, my son, with faith this* that I say,—what is to 
be avoided in order to please the pitris, or what conduces to 
their pleasure. 

The pitris are satisfied with clarified butter and rice for a 
month. The paternal grandfathers receive satisfaction with 
fish-meat for two months. Venison should be known to satis- 
fy the pitris for three months; and the flesh of hares 
nourishes the pitris for four months ; birds’ flesh satisfies them 
for five months; hog’s flesh for six months; goat’s flesh for 
seven months; and flesh of the black antelopeft for eight 
months ; flesh of the ruru deer gives them satisfaction for 
nine months, without doubt; flesh of the gayal{ gives them 
satisfaction for ten months. Moreover sheep’s flesh§ satisfies 
the pitris for eleven months; and milk of kine or anything 
made of milk satisfies them a year. Flesh of the rhinoceros, 
flesh of the red-goat, the dark tulsi plant,|| and honey, and 
flesh of the rhinoceros and whatever else is given by members 


# For imam read idam. 


+ For aineyam read aineyam. 

{ For gavasydmisham read gavayémisham 2 

§ For trabhram read aurabhram. 

|| Kala-saka: Ocymum sanctwm, Roxb. I do not find it in Hooker. 


J 


Dauhitra; but the rhinoceros is already mentioned, 


FOOD TO BE OFFERED IN..THE éRADDHA. 165 


of their own family, and turmeric and: soma juice, and a grad- 
dha performed at Gaya without doubt yield the pitris end- 
9 less satisfaction. Syamaka* grain and raja-syamakaf grain, 
and likewise small-grained rice,{ wild rice,§ and paushkala 
grain, these among grain tend to satisfy the pitris. 
10 Barley, vrihi rice||, and sesamum-seed, and wheat, green 
gram,§] and mustard, priyangu** seed, koviddratf+ seed, and 
11 the finest pulse,tt markataka§§ seed, raja-masha|||| pulse, and 
anu {| grain should be eschewed atasraddha. Viprdshika*** 
12 seed and lentilst¢+ are forbidden ina graddha. Garlicttt and 


tie 
red garlic,§§§ 0108, |||||| carrots, बृ ¶ asparagus,**** and 


13 whatever other vegetables are shunned on account of their taste 


* This according to Roxburgh is Panicwm frumentaceum, the Beng. sydmd ; 
but he says the Beng. sydmé also denotos P. colonum. 
+ Perhaps this may be Panicum hispidulum, which Roxburgh says is called 
Beng. bara-éydmd. 
t Prasatika. 
§ Nivara. 
|| The dus, or rainy season crop? 
थ्‌ Mndga; see note §§, p. 84. 
** Priyangn, Panicum italicum, (Roxb. p. 101.) 
++ Kovidara, Bauhinia variegata; see note ||, p. 27. 
tt Nishpava; see note.|[, p. 86. 
§§ Markataka ; this does not seem to be known. 
||| Raja-masha. Prof. Monier-Williams says this is Vigna catiang (Dolichos 
catjang, Linn. and Roxb.). (Hooker, vol. IT, p. 205). | 
7 Panicum maliacewm, Roxb., the modern chind. 
*#** Viprashika ; not given in the Dictionary. - 
ttf Masira. Prof. Monier-Williams says this is either Hrvum hirsutum or 
Cicer lens (Roxb. p. 567) The former is- the- modern masir chandé, and the 
latter mastir. Hooker appears to combine both in Vicia hirsuta, which seems 
to be the common Lentil (Hooker, vol II, pp. 177 and 179). 
ttt पपर. 
§§§ Grinjana 
||| Palandu 
Tq Pinda-milaka 
*#*** Karambha, newt. Prof. Monier-Williams does not give the neut, but 
says karambhd, fem., is Asparagus racemosus, which is also called sata-milf 
( Roxb. p. 291; not in Hooker) 


166 CANTO XXXII. 


and colour; gandhariké* and kadus,} salts and salted things, 
14 and reddish juices,{ and things that are manifestly salt—these 
should be indeed avoided inasraddha. And whatever has been 
obtained by talk or through bribes or other improper means is 
not commended, nor what has been acquired from an outcaste ; 
15 and wealth that has been obtained unlawfully as the pur- 
chase-price of a bride is forbidden in this ceremony. And 
water that is bad-smelling and frothy, and very scanty, and 
16 water that cattle would disdain, and what has been taken 
by night, and what has been left after every one has cooked, 
and what 18 unfit for drinking in a tank—that water should 
17 be avoided always in the ceremony to the pitris. = 411 milk 
from deer, sheep, camels, and from animals that have un- 
cloven hoofs, from buffaloes, and from the yak, and cow’s 
18 milk that is not more than ten days old,§ and what has 
been brought to a person who has asked for it on account of 
19 the pitris—such milk must be always avoided by the good 
in the sraddha ceremony. 
And in this ceremony ground must be avoided that is 
swarming with insects, that is rough, and that has been 
20 scorched by fire, and that is hot with the words of enemies 
aud wicked men, and that is foul-smelling. 
Men who disgrace their family or who injure their family by 
21 separating themselves from the sraddha, naked men and crimi- 
nals may destroy the ceremony to the pitris with their glance ; 
a eunuch, and a man repudiated by his relations, a cock, and 
22 the village hog, and a dog, each ruins graddhas by his look, and 
so also do Rakshasas. 
Hence let a man offer the ceremony being well secluded, and 


* Gandhérik4; not in the Dictionary. Professor Monier- Williams says gan- 
१1६1 denotes Hedysarwm alhagi (Roxb., p. 574), and the Prickly Nightshade 
(which appears to be Solanum Jacquini, Roxb., p. 191); but neither seems 
appropriate. The text as it stands seems oorrupt. For gdéndhérikdém road 
gandholikam, which might mean “ dry ginger’? 

' + Alabu; see note * page 118, 
‡ Niry4sa; or * gums.’ 
§ A-nirdasa, This seems strange. 


23 


24 


25 


26 


27 


28 


29 


30 


31 


32 


33 


VARIOUS RULES REGARDING THE SRADDHA. 167 


scattering the ground with sesamum seed. Thus may safety 
be secured in the graddha even for both, my child. 

What has been touched by a corpse or by a recently- 
delivered woman,* and by those who have been long ill, by 
outcastes, and by filthy persons, does not nourish the pitris. 

And the celebrant must moreover avoid the sight of a 
woman who is in her courses; and he must shun sitting to- 
gether with bald-pated men and drunken men ata sgraddha, out 
of respect. 

And whatever is infested with hair-lice, and whatever has 
been gazed at by dogs, and whatever is putrid and stale, and 
the brinjal,t and ferments,t and whatever has been fanned by 
‘the wind from clothing, are indeed to be avoided at a éraddha. 

Whatever, in the shape of articles of food possessed by 
thee, is given with supreme faith to the pitris according to 
their name and family, that becomes food for them. Hence 
a man of faith, who desires the pitris’ satisfaction, must place 
the best that he has in the vessel and according to rule at a 
ceremony to the pitris. 

And the yogis must always be fed by a wise man at a 
Sraddha; for the pitris are patrons of religious devotion; 
hence one should ever worship them. Now if a yogi is fed 
first, he can save the person for whom the sacrifice is offered 
and those who feast, just as a boat saves in water, better than 
thousands of bréhmans. 

At this ceremony also songs in honour of the pitris are sung 
by those who recite the Veda, songs which were§ formerly sung 
by the pitris to king Purtravas. “‘ When will any one of us have 
a son, the chief among his race, who, eating the remains of 
food left by the yogis, will offer the pinda on earth ? Or will 
offer the pinda, buffalo-beef, the clarified butter, or the vegeta- 


* Por fava-sitaka-samsprishtam read stitakd-sava-samsprishtam ? 

+ V&rtaki, the brinjal, Solanum melongena, Roxb., the modern Jegun. Prof. 
Monier- Williams calls it the egg-plant. It is a well-known and favonrite 
vegetable. I do not find it in Hooker. 

t For abhishavdms read abhishavds ? 

§ For dsin read dsan. 


168 


344 


35 


36 


37 


38 


39 


CANTO XXXITI. 


ble kala* mixed with sesamum-seed, or khichree at Gay4 for 
our monthly satisfaction P May we obtaint the offering to 
the Visva-devas and the soma juice, buffalo-beef, and the 
finest clarified butter, and the divine food{ by getting a young’§. 
rhinoceros !” 

Let him duly offer the graddha on the thirteenth day and 
when the moon isin the asterism Magha, and milk mixed with 
honey and clarified butter during the winter half of the year. 

Let aman therefore, my son, worship his own pitris in faith, 
hoping to gain all his wishes and his own deliverance from 
evil. Men’s pitris, when delighted with grdddhas, please the 
Vasus, the Rudras and the Adityas, the constellations, the 
planets and the stars. The pitris, when delighted with 
sraddhas, bestow long life, wisdom, wealth, knowledge, 
Svarga, final emancipation from existence, and joys and 
sovereignty. 

I have declared to thee, my son, the gréddha ceremony 
as it has been expounded: hear, my child, the praise of 
the Voluntary Sraddhas according to the various days on which 
they are performed. 


Canto XXXITI. 


The benefits to be obtained from the Voluntary Srdddhas.|| 


Maddlaséd explains the benefits to be obtained from performing the 
Sraddha voluntarily with a view to the benefits—on the various days of 
the lunar fortnight—and when the moon ts in the different asterisms. 


५ 


* 


Madalasa spoke. 
The first day of the lunar fortnight, if the srdddha be per- 
formed on wz, 1s auspicious for the acquisition of wealth; the 


There are many plants of this name. 


+ For asnuvdmahe read afnuvdmahai ? 
पैः A’szryam in the text, but it seems incorrect. Read dsuryam or dsuram 
from asura? Asura is in the dictionary, but not dsurya, 


§ 
| 


Vishdna-varjya, hornless. 
Kémya Sréddha. 


10 


11 


12 


13 


THE BENEFITS FROM VOLUNTARY SRADDHAS. 169 


second bestows men; and the third seeks for boons; the 
fourth destroys enemies; in the fifth a man acquires for- 
tune ; in the sixth he may become worthy of worship: in the 
seventh he acquires chieftainship; in the eighth the highest 
prosperity; in the ninth he gains women; in the tenth 
perfect gratification of his wishes. So let him, assiduous in 
the ceremonies, gain all the Vedas in the eleventh. And in 
the twelfth the worshipper of the pitris gains continual vic- 
tories, offspring, mental vigour, cattle, prosperity, indepen- 


dence and perfect nourishment. The man of intense faith, 


who performs the sraddha on the thirteenth day, gains length 
of life and sovereignty undoubtedly. Since one is successful in 
graddhas by means of choice food, he, whose ancestors died or 
were slain with weapons in their youth, should, if he wishes 
for their pleasure, perform the ceremony on the fourteenth 
day. The pure man, who performs the graddha diligently on 
the night of the new moon, obtains all his wishes and attains 
Svarga everlastingly. 

By worshipping tbe pitris when the moon is in the asterism 
Krittika, a man obtains Svarga. A man who wishes for 
offspring may obtain it when the moon is in the asterism 
Rohini; and he may gain vigour when she 1s in the Saumya 
signs of the Zodiac ;* and be may obtain valour when she is 
in the asterism 41024 ; and lands and other possessions when 
she isin Punar-vasu ; and nourishment by always worshipping 
when she isin Pushya ; and noble sons when she is in A-slesha ; 
and pre-eminence among his relations when she is in Magha; 
and good fortune when she isin Phalguni.t And the man of 
liberal disposition obtains offspring when she is in Uttara 
Phalguni. A man who offers sraddhas when she is in Hasta 
verily attains excellence. Andso a man of goodly form may 
obtain offspring when she is in Citra. Svati bestows success 
in trade; Vis4kh4 gives philoprogenitiveness. Men who per- 
form the érdddha when the moon is in Anuradha attain imperial 
rule; and when she is in Jyeshth4 lordship; and when she is 


* They are Taurus, Cancer, Virgo, Scorpio, and Capricornus. 
¶ For phalguni read phalgunt. 


22 


170 CANTO XXXIV. 


14 Mula perfect health. Acquisition of fame comes from perform- 
ing the Srdddha when she is in Ashadha; and freedom from 
grief in Uttara 48144114. And one gains bright worlds by 
performing it when she ts in Sravana; and immense wealth 

15 when she is in Dhanishth4. One may acquire intimate know- 
ledge of the Vedas when she isin Abhi-jit; and success in 
medicine when she is in Sata-bhishaj; goats and sheep by 
performing the ceremony in Bhadra; and amorous dalliance 

16 in the latter part of Bhadra. And one who performs the érad- 
dha when she 1s in Revati acquires the baser metals; and when 
she is in ASvini horses ; and when she is in Bharani full length 
of life. 

Hence a man who is skilled in true knowledge should 
perform the voluntary $rdddhas at these seasons. 


Canto XXXIV. 


Alarka’s Hducation—The exposition of Virtuous Custom.* 


Maddlasé mentions the benefits of the observance of Virtuous Custom— 
which consists in the pursuit of righteousness, wealth and love—She 
mentions a large number of general rules regarding religious worship, 
eating, social behaviour, private actions, and marriage—She gives general 
rules regarding the sacrifices, and describes the portions of the hand to 
be used therein—and mentions how one’s residence should be chosen. 

Madalasa spoke. 

1 “Thus, my son, should the gods and pitris be worshipped by 
a householder with the oblations to the gods and the oblations 
to the pitris; and with food should guests and kinsmen, 

2  iliving creatures, all dependants, cattle, birds and ants, beg- 
gars and other petitioners be worshipped by the dweller ina 

3 house, who observes the good customs and performs the do- 


mestic sacrifices, my child. He incurs sin if he neglects the 
periodic ceremonies.” 


* Sad-ac’dra. 


10 


12 


13 


14 


15 


16 


PURSUIT OF RIGHTEOUSNESS, WEALTH AND LOVE 171 


Alarka spoke. 

“ Thou hast declared to me, mother, the threefold ceremonieg 
to be observed by men, the perpetual, the occasional, and the 
periodic.* I wish to hear, O lady who gladdenest thy family, 
about Virtuous Custom by practising which a man gains happi- 
ness in the next world and in this.” 


Madalasa spoke. 

^ A householder must ever maintain Virtuous Custom tho- 
roughly: for one who has lost Virtuous custom has no happi- 
ness here or in the next world. Sacrifice, alms-giving and 
austerities do not tend to the welfare of a man here, who 
habitually transgresses Virtuous custom. For a man who 
follows bad custom does not find long life here. One must 
earnestly follow Virtuous custom; Virtuous custom destroys 
what is inauspicious. 

“TI will expound to thee my son, the nature of that virtuous 
custom. Hear it from me with single mind, and even 80 
maintain it. 

^^ A householder who performs the domestic sacrifices must 
strive to accomplish the three-fold objects of life:} in full suc- 
cess therein lies the householder’s own success here and in the 
next world. With a quarter of his Wealth let him, master of 
himself, lay up a store for the next world ; and with half let 
him support himself and perform the periodic sraddhas ; 
and treating a quarter as his capital, he should increase it, 
by exerting himself on his own account. Thus, my son, Wealth 
ought to be fruitful according to Virtuous custom. Similarly 
a wise man must practise Righteousness in order to withstand 
sin; and so also the third, Love, yields fruit here indeed on ac- 
count of the next world. And the third, Love, is not impeded 
through fear of diminution. Love-also is said to be two-fold 
from its not being opposed by this three-fold class. Let a man 
consider all these successive correlations. 

“Hear from me those opposite correlations, such as Right- 
eousness, &c. Righteousness aims at a succession of right- 


# Nitya, naimittika, and nitya-naimittika, 
+ Dharma, kama and artha. 


172 


4 


18 


19 


20 


21 


22 


23 


24 


25 


26 


27 


CANTO XXXIV. 


eousness.* Righteousness is not destructive to one’s own 
Wealth. And Love is diverse from both; and those two again 
are diverse from it. 

“ At the Brahma moment a man should think of and ponder 
over Righteousness and Wealth, after rising up and rinsing 
out his mouth, standing towards the east, self-restrained, 
pure: let him worship the twilight with the constellations in 
the east, the twilight with the sun in the west, as is mght: 
he should not neglect it even when free from adversity. 

“He should eschew conversation with the wicked, falsehood, 
and harsh speech, evil books, evil words and the homage of 
evil, my son. 

“Evening and morning, with soul restrained he should offer 
the homa oblation. 

“He should not gaze up at the orb of the sun at sunrise or 
at sunset. 

“He should look in a mirror in order to dress his hair; 
he should wash his teeth; and delight the gods in the very 
foremoon. 

“He should not defecate or void urine in a path leading to 
the villages, to temples, to places of pilgrimage or to the 
fields, nor on cultivated ground, nor in a cattle-pen. 

“ He should not gaze at another’s wife naked. He should not 
look at his own ordure. He should avoid seeing, touching and 
talking with a woman in-her-courses. 

“‘He should not void urine, or defecate, or engage in sexual 
intercourse in water. 

“ He should not step on ordure, urine, hair, ashes or pot- 
sherds: and a wise man should not step on husks, charcoal, 
bones or decayed things, or on rope, clothing, &c., whether on 
a road, or on the earth. 

“ Moreover a householder should do reverence to the pitris, 
gods and mankind, and to living creatures, according to his 
capability, and afterwards eat himself. And a man should 
always eat his food, facing the east or the north, with his 


* Or, brings wealth as a consequence of righteousness. 


28 


29 


30 


ol 


3: 


33 


34 


33 
36 


37 


38 


MORAL AND SOCIAL MAXIMS. 173 


mouth well rinsed out, restraining his speech, pure, with his 
mind intent on his food and with his face between his knees. 

८ An intelligent man should not divulge another’s fault ex- 
cept in the event of injury. 

“ Food should be avoided in which salt is visible, and which 
is very hot. 

“A man of self-control should not defecate nor void urine 
while walking or standing. | 

“‘ And he should not eat anything at all while rinsing out 
his mouth. While he has remains of food in his mouth, he 
should not carry on any conversation and he should cease his 
reading, and he should not touch a cow, a brahman, fire, or 
his own head: 

“Nor should he look at the sun or the moon or the con- 
stellations with passionate desire.* 

^“ And he should avoid a broken seat and bed and cup. 

“He should offer a seat to gurus, accompanying the offer 
with rising up and other respectful acts ; and he should salute 
them respectfully and converse with them agreeably; and 
he should follow them. He should not speak about them ad- 
versely. 

‘And when clad in a single garment he should not eat nor 
engage in the worship of the gods. 

“An intelligent man should not carry dvijas, nor should he 
void urine in fire, nor should he ever bathe or sleep naked. 

५ And he should not scratch his head with both hands; nor 
should men wash their heads frequently without cause. And 
when his head is washed he should not touch his body with 
oil at all. 

“And he should cease his own reading, when every one is 
abstaining from reading. 

“‘He should never void urine against a brahman, the wind, 
cattle or the sun; facing north by day, and facing south by 
night, he should do his voidance of urine and fxces during 
illnesst whenever he desires. 


कैः Kamatas. 
+ For dbddhdshu read dbaddhdsu. 


174 


39 


40 


41 


42 


43 


44 


45 


46 


47 


48 


49 


90 


CANTO XXXIV. 


‘He should not talk of his guru’s evil-doing, and he should 
appease him when angry. He should not listen to abuse 
when others utter 1४. 

८८ And he should yield the path to brahmans, to the king, and 
to one who is ill with pain, to his superior in learning, to a 
pregnant woman, to a man labouring under a burden, to a 
younger man, to the dumb, blind and deaf, to a drunken man, 
and to a mad man, to a prostitute, to an enemy, to a child and 
to an outcaste. 

“An intelligent man should respectfully circumambulate a 
temple, and a fig-tree standing on a sacred spot, and a place 
where four roads meet, his superior in learning, a guru and 
a god. 

“He should not carry shoes, clothes, garlands &. that 
others are carrying. 

“He should avoid the sacred thread, an ornament, and the 
water-pot on the fourteenth, eighth and fifteenth days of the 
moon and at its four changes. He should also eschew rub- 
bing his body with oil, and sexual intercourse with his wife, 
on those days. 

“ And a wise man should never stand with his foot or his leg 
extended: nor should he throw out both his feet; nor should 
be press one foot on the other. 

“He should eschew deadly attacks, abuse and calumny. A 
clever man should not display deceit, self-conceit, or sharp- 
ness. He should not disgrace with ridicule fools, insane per- 
sons, or those in calamity, the deformed, or magicians, or those 
who have limbs deficient or superfluous. 

“He should not inflict punishment on another in order to in- 
struct a son or disciple. 

“Likewise the wise man should not draw his seat towards 
him and sit down. 

‘He should not prepare a cake, khichree or fiesh for himself. 
He must have his food evening and morning, after doing re- 
verence to his guests. 

“Facing eastwards or northwards, restraining his voice, he 
should always wash his teeth, my child. 


51 


52 


59 


56 


57 


58 


59 


60 


61 


62 


MORAL AND SOCIAL MAXIMS. १18 


“ He should eschew the prohibited vegetables. 

“A man should certainly not sleep with his head to the 
north, nor with his head to the west; he should sleep, plac- 
ing his head to the north east or east. 

He should not bathe in perfumed water, nor at night; bath- 
ing except by day is declared to be most potent for calamity; 
nor when he has not bathed, should he wipe his limbs with a 
cloth or with his hands. Nor should he shake his hair, nor 
should be shake his clothes.* Nor should an intelligent man, 
when he has not bathed, ever apply unguents.. 

^° Nor should he wear red clothing, nor even variegated or 
black clothing: nor should he make a complete change of his 
clothing or in his ornaments. And transparent} raiment 
should be avoided, and also whatever is very much damaged, 
and whatever is infested with lice, or has been trampled on, 
or has been looked at by dogs, and has been licked or thrown 
down, or has been befouled by the extraction of pus. 

^ 6 should never eat flesh from the back, or flesh unfit for 
the gods and pitris, or prohibited flesh, my son, or things 
which are visibly salt. Food that is long stale or that is not 
fresh must be avoided, my royal son, because of the changes 
that occur in flour, vegetables, sugarcaneand milk; and meat 
long stale must be avoided, because of the changet that 
occurs in it. 

“He should avoid lying down at sunrise and sunset, 

“Not when unbathed, nor when reposing, nor while thinking 
of other things, nor when sitting on his bed or on the earth, 
nor when making a sound,§ nor when clad in a single garment, 
nor when speaking, nor without giving to spectators, but 
when bathed a man should eat evening and morning accord- 
ing to rule. | 

% A wise man should not resort 10 कलाः men’s wives. Adul- 
tery destroys the religious acts and the life of man. Nothing 


* For vdsast read vdsdmsi ? 

+ For vidafam read vigadam ? I do not find vidaga in the dictionary. 
* For vikdrdméec’a 168 vikdrde’c’a € 

§ For fabdavat read fabdayan ? 


176 
63 


64 


65 


66 


67 


68 


69 


70 


71 


72 


73 


74 


75 


76 


CANTO XXXIV. 


indeed is so short-lived in the world, as a man’s intercourse 
with another’s wife here. 

“Tet him perform the worship of the gods, and the cere 
monies to fire, and the respectful salutation to his guru, and 
also the ceremony of eating his food, after duly rinsing out his 
mouth. Facing eastwards or northwards he should reverent- 
ly rinse out his mouth, my son, with frothless, inodorous, pure 
and holy water. He should avoid the five earths from be- 
neath water, from a habitation, from an ant-hill, from ground 
infested with mice, and where purificatory actions &c. have 
been carried on. After washing his hands and feet and sprink- 
ling water on them he should, with his face between his knees, 
and composed mind, rinse out his mouth. He should drink 
water three or four times after twice wiping the sides of his 
mouth, the apertures of the body, and his head. After duly 
rinsing out his mouth with water, being pure, he should per- 
form the ceremony to the gods, the rishis, and the pitris di- 
ligently. A man should always perform the ceremonies, pre- 
serving a composed mind. A wise man should rinse out his 
mouth, after he has sneezed, or spitten out, or donned his 
raiment. After a sneeze, and licking, and a vomit, and spitting 
&c., he should rinse out his mouth, touch a cow’s back, and 
look at the sun; and he should hold up hisrjght ear, since 
this is in his power; in the absence of the former, he should 
do the latter; if the former be wanting, it is desirable to do 
the latter. 

“ He should not gnash his teeth, nor beat his own body. 

“He should also avoid sleep, reading and food at both 
twilights ; and sexual intercourse and setting out on a journey 
at the evening twilight. 

“In the fore noon, dear son, he should in faith perform his 
worship to the gods, and at noon to men, and in the afternoon 
to the pitris. And with head bathed, he should perform the 
ceremonies to the gods or the pitris. And he should trim his 
beard facing eastwards or northwards. 

“He should eschew a maiden although well-born, if she is de- 
formed, or sickly, or disfigured, or tawny-coloured, or talkative, 


77 


78 


79 


80 


81 


82 


83 


84: 


85 


86 


87 


88 


SOCIAL AND MORAL MAXIMS. १. 


or contaminated by everybody: And one who is free from 
deformity, who has a beautiful nose, and is marked with 
all the auspicious marks—such a maiden as that should a man 
always marry who desires welfare. He should marry one 
who is in the seventh or fifth degree distant from his parents: 
he should guard his wife, and he should shun jealousy, by day, 
in sleep and in sexual intercourse. 

“He should avoid a deed that causes pain* to others, and 
the infliction of pain on living creatures. 

“A woman, during menstruation, should be avoided by all 
the castes for four nights. He should avoid just the fifth night 
of the moon in order to avoid the birth of females: then let 
him approach his. wife on the sixth night, that night is the 
best among the even nights, my son. Sons are begotten on 
the even nights, daughters on the odd nights: therefore a 
wise man who wishes for a son should always cohabit with his 
wife on the even nights. Lawless men cohabit with their wives 
in the morning, and eunuchs at evening. 

^“ After shaving, and vomiting and sexual intercourse, my 
son, the wise man should resort to the place where bodies. 
are burntt and should bathe, keeping his clothes on. 

“One should not revile or ridicule the gods, the Vedas, 
or dvijas, good, truthful or magnanimous men, a guru, or 
devoted and virtuous wives, or persons who are sacrificing or 
performing austerities, my son. One should never listen to 
those unmannerly .persons who do such things. 

“One should not mount on a high bed or seat, nor on a low 
one. 

“One should neither dress unbecomingly, nor speak unbe- 
comingly. One should be clad in pure white raiment, and 
adorned with white flowers. 

“ Neither with the haughty, nor with the insane, nor with 
fools, nor yet with the unmannerly should a wise man form 
friendship ; nor yet with those of bad disposition, nor yet with 
those who are corrupted with thieving and other vices, nor yet 


* Upa-tapaka ; not in the dictionary. 
+ Kata-bhami. 


23 


178 


9] 


92 


93 


94 
95 


96 


97 


98 
99 
100 


101 
ध 


tT 


CANTO XXXIV. 


with spend-thrifts, nor with the covetous, nor yet with enemies, 
nor with prostitutes, nor with inferiors, nor with the husbands 
of prostitutes. He should never make friendship with the 
mighty, nor with inferiors, nor with reprobates, nor with the 
ever-timid, nor yet with fatalists. He should contract friend- 
ship with good men, with those who always observe Virtuous 
custom, with the wise, with the honest, with the powerful, 
with those who are resolute in action. 

“In company with one’s friends, the initiated, the king, 
Snataka brahmans, and one’s father-in-law, one should do re- 
verence to the Ritvij priest, and the five other venerable per- 
sons and to guests. One should do reverence, my son, to 
dvijas, who have dwelt for a year, with an offering of honey 
and milk according to one’s ability and with alacrity at fitting 
times. Aud the brahman who desires bliss should observe 
their governance, and if intelligent he should not contradict 
them even though always scolded by them. 

‘‘ Having performed the household worship properly in the 
fitting place and in due order, he should next worship the fire 
and offer it the oblations in due order. He should make the 
first offering to Brahm4, and then to to the prajd-pati, and the 
third to the Guhyas, and the next to Kasyapa. Then having 
offered to Anumati* he should next offer the household bali 
and the constant oblations, that I have already explained to 
thee, according to the ritual. Next he shonld make the offer- 
ing to the Visva-devas, then the offerings to all creatures, and 
separately to the gods according to place and apportionment. 
And he should make the three oblations to Parjanya, the 
Dharitris, and to Manaka,+ and to Vayu in every direction, 
to. the east and other regions of the sky in due order ; and to 
Brahmé, to the Air and to the Sun in order, and to the Visva- 
devas and to all bemgs; and then he should offer to the 
Dawn, and to Siva northwards; and southwards to the pitris, 
exclaiming ‘Svadha, reverence!’ Having done it on the 


The fifteenth day of the moon’s age, personified. 


This is said to Arum Indicum, the Beng. mdn-kachu, the stems and 


tubers of which are generally eaten (Roxb., p. 625). 


MINOR RELIGIOUS RULES. 179 


right and to the north west, saying, ‘O. Yakshma,* this is for 
thee!’ he should, if he wishes, offer the remains of the food 

102 and the water from the vessel according to the rule: Then 
taking up the first part of the food, he should offer it with the 
benediction Hanta to the brahman according to the rule and 
justice. 

103 “He should perform the ceremonies to the gods and other 
objects of worship, with each one’s special portion of the hand ac- 
cording to rule; and he should perform the ceremony of rinsing 
out the month with the portion of the hand sacred to Brahma. 

104 This is called the portion of the hand sacred to Brahma for 
the purpose of rinsing out the mouth, viz., a line drawn to the 
105 left of the thumb of the right hand. The pitris’ portion of 
the hand is said to be the part between the forefinger and 
the thumb; by that he should offer the water and other obla- 
106 tions to the pitris, except in the nféndi-mukha graddha. And 
the gods’ portion of the hand is at the tips of the fingers ; the 
ritual of ceremonies to the gods should be performed there- 
with. The prajé-pati’s portion of the hand is at the root of 
the little finger, his ceremony must be performed} therewith. 

107 Thus always with these portions of the hand sacred to the 
gods and pitris, he should always perform the ceremonies, 

108 never with any other portion of the hand. It is proper al- 
ways to rinse out the mouth with the portion of the hand 
sacred to Brahm4; and ४0 offer the oblation to the pitris with 
the portion of the hand sacred to the pitris; and that to the 
gods with the portion of the hand sacred to the gods; and 
the offering to the praj4-pati with his own portion of the hand. 

109 A wise man should perform the cake-and-water ceremony to 
the ndndi-mukha ancestors, and whatever is offered to the 
praja-pati, with the portion of the hand sacred to the praja- 
pati. 

110 “<A sensible man should not carry water and fire at the same 
time; nor should he thrust out both his feet towards guru 


and the gods. 


* Pulmonary disease. + Read karyam for kayam P 


180 CANTO XXXV. 


111 ‘ He should not look at a heifer sucking. 
“ He should not drink water with the hands joined together. 
“‘ At all periods of personal purification whether important 
112 or unimportant, he should not delay for the sake of purifica- 
tion. 
“He should not blow the fire with his mouth. 
“One ought not to take up one’s abode, my son, where 
113 four things do not exist, ४९६.) a person who pays debts, and a 
physician, a brahman learned in the Vedas, and a river full 
of water. Where there is a king who has vanquished his 
114 foes, who is powerful, and who is devoted to righteousness, 
there should a wise man always dwell: whence can come 
happiness, when the king is worthless? Where the king is 
115 unassailable, where the earth is prolific, where the citizens 
are well governed and always practise justice, where folk are 
116 charitable, there does residence bestow happiness. In 4 
country where the husbandmen are not generally gluttonous, 
and where all medicinal herbs are procurable, there should a 
117 sensible man dwell. One ought not, my son, to dwell there, 
where these three things are constant, a person desirous of 
conquering, and a former enemy, and folk who are always 
118 holding festival. A wise man should always dwell among 
good-tempered neighbours. 
“Thus, my son, have I, thy well-wisher, expounded this to 
thee.” 


Canto XXXV. 


The education of Alarka (continued). 


An exposition of things permitted and forbidden. 


Maddlasd describes what food may be eaten and what not— 
how various things are to be cleansed when impure, and what 
things are always pure—how one who has contracted umpurity 
should purify humself—what actions and conduct one should avoid— 


10 


11 


12 


RULES AS TO EATING AND PURIFICATION. 181 


She insists on the necessity of maintining. the daily saerifice—She 
mentions what holidoys are allowed the various castes—She des- 


crtbes certain post-funeral ceremonies—and purification after deaths 
and births. 


Madalasa spoke. 

Next do thou hearken to the remedial measures for things 
forbidden and permitted. Rice should be eaten that has been 
kept awhile, mixed with oil, and long stored; and wheat, 
barley, and butter-milk and preparations thereof unmixed 
with oil. The hare, the tortoise, the go-simp,* the porcupine, 
and the rhinoceros, my son,—these indeed may be eaten; and 
the domestic pig and fowl should be eschewed. The remains 
of food at a sraddha after the pitris and gods and other rect- 
prents have been satisfied may be eaten at the desire of the 
brahmans. A man who eats flesh that has been killed for the 
purpose of medicine is not defiled. 

Shells, stones, gold, and silver, ropes, and garments, and 
vegetables, roots and fruits, and wicker-work vessels and lea- 
ther, and gems, diamonds, and coral, and pearls, and men’s 
bodies are best cleansed with water; Just as iron things with 
water, and stone by scrubbing. Oily vessels are cleansed with 
warm water, and winnowing baskets, grain and antelope-skins, 
and the pestle and mortar for husking rice, and thick cloths, 
and a store by sprinkling; and all kinds of bark-made things 
are best cleansed with water and earth. Grass, wood and 
medicinal herbs are best cleansed by sprinkling; and all 
woollen things and hair have ceremonial purity. White mus- 
tard is cleansed with oily sediment or the sediment from 
sesamum seed. Things that are injured are always cleansed 
with water, my son. So also cotton things are cleaned with 
water and ashes. Timber, ivory, bone and horn are best 
cleaned by scraping. Earthen pots are purified ceremo- 
nially by re-burning. 

Pure are alms, a workman’s hand, wares for sale, and a 


* (०६11४, the Go-s4mp a very large kind of lizard found in jungle, 


182 CANTO XXXV. 


13  woman’s face, whatever passes along the high-road, what is 
unknown, what is brought by slaves and other menials, what is 
admirable for its sound, what is long past, what is screened by 

14 many, what 18 light, what is extremely abundant, what is 
young, and what is done by the old and the sickly, kitchens 
when the business in them is ended, women who are suckling 

15 children. Pure also are running water, and odourless bubbles. 

The ground is cleansed through time, by the rubbing of 

16 bodies, and the passage of cattle, by smearing, by digging, 

by watering, by houses, by sweeping and by worship. | 
Things infested with hair-lice, or sniffed at by cattle, or 

17 infested with flies should be sprinkled with earth water and 
ashes to be cleansed, my son; things made of udumbara 

18 wood* with vinegar; tin and lead with salt. Brass things 
are cleaned with ashes and water; and the over-flows of fluids 
are pure. A thing soiled by ordure is cleaned with earth and 

19 water and by removing the smell; and other such-like things 
by removing the colour and smell. 

Water is pure that has satisfied cattle, that is in its natural 

20 state, that is lying on the earth; and likewise flesh that has 
been slain by C’andalas, Kravyddas and others. And clothes 
and other things lying on the high-road are said to be made 

21 pure by the wind. Dust. fire, a horse, a cow, the shade, the 
rays of the sun and moon, the wind, the earth, drops of water, 
and mosquitoes and other insects inflict no contamination 
though they may have been in contact with what is corrupt. 

22 A goat and a horse are pure as regards their face; but the face 
of a cow or calf 18 not pure when the mother is in milk ; a hawk 

23 18 pure when it knocks fruit down. A seat, a bed, a carriage, 
boats, and grass on the road—they are purified by the rays of 
the moon and sun and by the wind, in the same way as articles 
of trade 

24 After walking along the high road, and after. matters of 

bathing, hunger drinking, and weariness, one should change 


* Udumbara, Ficus glomerata, Roxb.; a large tree, common abont villages 
(Roxb, ए. 646.) 


29 


26 


27 


28 


29 


30 


31 


32 


32. 


34 


30 


PURIFICATORY AND SANITARY RULES. 183 


one’s clothes and duly rinse out one’s mouth. Bad roads,* mud, 
and water, when one comes into contact with them, are cleaned 
by leaving them alone; and things made of mud or brickt 
are cleansed by contact with the wind. 

On taking up a morsel of rice-food that has been damaged 
through. over-maturity, he should discard it, and should rinse 
out his. mouth with water and earth, and should sprinkle the 
remainder with water. One who has eaten bad food whether 
wittingly or unwittingly, should fast for three nights in order 
to assuaget that fault. 

After touching a menstruous woman, a horse, a jackal, and 
other animals, or a woman recently delivered of a child, or 
people of low caste, one should bathe for the sake of purifica- 
tion; and so should those who have carried a corpse. After 
touching an oily human bone a man becomes clean when he 
has bathed; after touching a dry human bone he becomes clean 
by rinsing out his mouth, or by touching a cow, or by gazing 
at the sun. Moreover one should not disregard blood, spittle, 
aud unguents for the body. 

A wise man should never stand in gardens and other 
places in the afternoons. Nor should one hold converse with 
a woman hated by the populace or with a widow. 

One should cast remnants of food, ordure, urine and the 
water used for washing the feet, outside the house. 

Without taking up five pindas one should not bathe in 
another man’s water; one should bathe in holy ponds, and 
in the Ganges, in lakes and rivers. 

After touching or holding converse with blasphemers of the 
gods, pitris, and holy 5481188; sacrifices, prayers and other 
sacred objects, one should purify one’s self by gazing at the 
sun. And after looking at a menstrnous woman, a Sidra, an 
outcaste, or a dead body, the unrighteous, a woman recently 
delivered of a child, a eunuch, a naked person, and persons 
of low caste, and on those who give away children, and 


* Vi-rathy4; not in the dictionary. t For upasamenu read upasamdya ? 
+ Ishta, brick 7 


184 


36 


37 


38 


39 


40 


41 


42 


44 


45 


++ + # 


CANTO XXXV. 


on the paramours of other men’s wives, the wise must in- 
deed perform this purification of themselves. One conver- 
sant with righteousness, after touching forbidden food, a wo- 
man recently delivered, a eunuch, a cat, a rat, a dog, ora 
cock, and an outcaste, what is cast away, a C’andala, and 
those who carry away corpses, is purified by bathing; and so 
also one who has touched a woman in her courses, and the 
domestic hog, and even two men who have been contaminated 
by the impurity of a newly-delivered woman. 

The base man, both he who daily neglects the continual 
ceremony, and he who is abandoned by brahmans, is polluted. 
One should never allow the continual ceremony to cease; but 
if it is neglected, there is a stoppage to the re-birth of his 
deceased relatives. 

A braéhman should spend ten days, exempt from alms-giving, 
the Homa sacrifice and other pious acts: and a kshatriya 
should spend twelve days: and a vaisya half a month; but a 
Sidra should remain a month, exempt from his peculiar occu- 
pation: thereafter all should pursue their own occupation, as 
already expounded. 

Water ought to be presented to a departed person, after his 
body has been burnt outside by his relatives,* on the first, 
and fourth, seventh and ninth days of the moon. His relatives 
should gather together the ashes and bones on the fourth day ; 
it is prescribed that after gathering them together, they 
should touch their limbs with them. But the sahodakas 
should perform all the ceremonies, after the gathering to- 
gether of the remains. If the sapindas are touched by them, 
then both the sapindas and the sahodakas lose their purity.+ 

If a person dies directly of his own free will, by the sword, 
by water, by hanging, or by fire, by poison, by a fall, or 
in any other unnatural way, or by religious fasting to death, 
or by fasting to death from vindictive motives ;t or if he 


Gotrika. 

For mritéhani read mrija-hanis. 

For verse 45 of the text read— 
Anvaksham ic’c’haya sastra-toyodbandhana-rahnishu 
Visha-prapilidi-mrile prdyonaganayor apt. 


46 


47 


48 


49 


50 


51 


52 


53 


94 


99 


96 


57 


PURIFIGATORY RULES AFTER DEATHS. 185 


dies as a child, or as a sojourner in a foreign country, or as a 
religious mendicant, purification will be effected at once; and 
others say the period of impurity* is declared to be three days 
for the sapindas; but if, after the other person is dead, the 
sapinda also dies, in this case the ceremonies must be perform- 
ed during the days called the period of the first impurity. 

This same ordinance is applied also to the impurity caused 
by the birth of sapindas, among sapindas and properly among 
sahodakas also. When a son 18 born, the father must bathe 
with his clothes on. And if, after one child has been born 
there, another should be born, the purification in that case 
also is prescribed according to the days of the elder-born child. 

When ten or twelve months or half a month have elapsed, 
all the castes should duly perform their respective rites and 
ceremonies. Next the ekoddishta srdddha should be performed 
for the departed person. And men of understanding must 
give gifts to the brahmans; whatever is most desired in the 
world, and whatever is prized at home, those very things 
therefore must one who hopes for immortality give to a brah- 
man endowed with good qualities: but at the end of the days, 
after they have touched water, a chariot, a weapon, a goad 
and a rod, and after they have performed the ceremonies, 
they should make the oblation} ordained by the laws of their 
respective castes, and perform all pure acts that confer bliss in 
the next world and in this. 

A wise man must study the three Vedas, and must be con- 
tinually occupied therein ; he must amass riches righteously, 
and strenuously perform sacrifices ; and he must fearlessly do 
whatever does not entail censure on the soul of him who does it, 
my son, and whatever ought not to be concealed in public. The 
good man that so does, my child, brings splendour to his home 
by acquiring righteousness wealth and love. 


The text appears to be corrupt. This amended reading is taken from a 


private MS. consulted by the pandit of the Bengal Asiatic Society for me, but 
préydnas’anayor seems preferable. 

* A.Sauc'akam; not in the dictionary. 

+ For updddnam read wpaddnam ? 


24 


186 


CANTO XXXVI. 


Canto XXXVI. 


The Story of Maddlasd (concluded). 


Rita-dhvaja Kuvalaydsva on reaching old age resigns his kingdom to 


his son Alarka, and Maddlasé gives him a token-ring—Both depart to 


the forest to practise austertties. 


bo ।= 


10 


Jada spoke. 

Being thus instructed by his mother, Rita-dhvaja’s son at- 
tained his youth and duly marriet a wife, and begat sons, 
and as a lord offered sacrifices, and always closely observed 
his father’s commands. Then after a long time Rita-dhvaja, 
on. reaching extreme old age, anointed his son in the sovereign- 
ty, and with righteous soul desirous to depart to the forest to 
practise austerities in company with his wife descended from 
his throne, a mighty protector, an illustrious king. 

And Madalas4 delivered this her last discourse to her son, 
in order that her son might abandon attachment to sensual 
pleasures. 


Madalasa spoke. 

८ When intolerable pain, arising from separation from thy 
dear kinsmen, or caused by the opposition of thy enemies, or 
springing from the destruction of thy wealth or from thy own 
self, may befall thee as thourulest thy kingdom, observing the 
laws of a householder—for the householder who depends on 
selfishness makes unhappiness his abode—then, my son, draw 
forth and read from this ring that I have given thee the 
writing that is inlaid in delicate letters on the plate.” 

Jada spoke. 

So saying, she gave him a golden ring, and the blessings 
appropriate for a man who lives the family life. Then 
Kuvalayasva and his queen Madalas4, bestowing on their son 
the kingdom, departed to the forest to practise austerities. 


ALARKA’S REIGN AND DIFFICULTIES. 187 


Canto XXXVII. 


The conversation between the Father and Son (continued). 
The discrimination of the Soul. 


Alarka ruled righteously and prosperously, but was greatly addicted 
to pleasure—His brother Subdéhu, wishing to correct him, formed an 
alliance with the king of Kasi—Both attacked Alarka to wrest the king- 
dom from him, and reduced him to great straits—In his distress he 
looks at Maddlasd’s token-ring and seeks relief from Dattétreya—He 
explains to Dattdtreya wherein lies his suffering, and launches into a 
metaphysical disquisition on the soul, the mind, the body, and plea- 
sure and pain 


Jada spoke. 
1 And Alarka also, righteous in soul, protected justly and 
like children his glad people who practised each his own 
2 business. Inflicting punishment on the wicked, and worthily 
affording protection to the peaceable, he experienced intense 
delight; and he offered great sacrifices. 
3 And there were born to him sons, mighty and valiant, 
righteous in soul, magnanimous, who were adversaries to evil 
4 conduct. And he amassed wealth by means of righteousness, 
and righteousness again by means of wealth; and since those 
two things are not antagonistic, he enjoyed even the pleasures 
$ of sense. Thus many years passed away as if but a single day, 
while he ruled the earth, devoted to righteousness, wealth 
6 and the gratification of his desires. No feelings of indifference 
occurred while he enjoyed his loved objects of sense; nor 
again did he grow satiated in amassing righteousness and 
wealth. 
7 His brother Subdhu, who roamed the forests, heard that he 
was thus besotted in his attachment to pleasure, and uncon- 
8 trolled in his senses. The prince, being desirous of admo- 
nishing him, pondered long and concluded that an alliance on 
his part: with the king’s enemies would be beneficial to the 


188 


11 


12 


13 


14 


15 


16 


17 


18 


19 


20 


21 


22 


23 


24 


CANTO XXXVII. 


king. Then he cleverly made repeated visits to the king of 
Kasi, who had numerous armies and chariots, as his protector, 
in order to regain his kingdom. 

That king collected together his army against Alarka, and 
despatched a messenger to demand that the kingdom should he 
gived up to Subahu. Alarka refused, cognizant of his own 
justice, to give up the kingdom then in obedience to that com- 
mand, and returned answer to the messenger of the king of 
Kasi ;—“ Let my elder brother come to me with affection and 
ask for the kingdom for himself. I will not yield up the 
smallest bit of territory through fear on an attack.” Hven 
wise Suh4hn made no request then. Supplication is not the 
duty of kshatriyas, for he was mighty in valour. 

Then the king of Kasi accompanied by all his army 
marched to attack the country of king Alarka. And forthwith 
forming a close union with the coutiguous kings he attacked 
with some of their many vassals, and reduced him to 
subjection. And without harassmg Alarka’s neighbouring 
kings by molesting their realms, he thus subjugated both the 
governors of the fortresses and the forest tribes. He re- 
duced into submission some kings by bribes, and some by 
creating dissension, and others who were well-affected towards 
Alarka by conciliation. 

Then the king with his small army, harassed by the adver- 
sary’s host, found his treasury depleted extremely by the foe 
that blockaded his city. And being thus straitened and with 
his treasury diminishing daily, he fell into intense dejcction 
and perplexity of mind. After suffering the keenest pain, he 
then bethought him of the ring, about which his mother Ma- 
ddlas4 had formerly spoken to him. Then bathing and puri- 
fying himself, he addressed the brahmans, and drawing out 
the ring saw the motto thereof in clear characters. The king 
pronounced what his mother had written thereon, while the 
hair of his body was visibly standing erect, and his eyes were 
expanded with joy :—‘ Association must be shunned by every 
soul; if to shun it be impossible, it should be formed with the 
good, for association with the good is a panacea. Love must 


25 


26 
27 


28 


29 


30 
31 


32 
33 


34 


30 


36 


ALARKA SEEKS AID OF DATTATREYA. 189 


be shunned by every soul; if to eschew it be impossible, it 
should be displayed towards the desire for final emancipation 
from existence, for that desire is a cure therefor.’ 

Now having exclaimed repeatedly, ‘How can men really 
attain bliss P’, and having decided that it was through the de- 
sire for final emancipation since that desire is appropriate* 
thereto, the king next pondering upon association with the 
good, and suffering the most poignant grief, visited illus- 
trious Dattatreya. On meeting him, magnanimons, stainless 
and devoid of attachments, he prostrated himself and wor- 
shipped him and addressed him with propriety; “O brah- 
man! show me favour, thou who art the refuge of refuge- 
seekers ! Remove affliction from me, who am in afiliction, and 
over-addicted to desires.”’ 


Dattatreya spoke. 

«८ At once indeed do I remove thy affliction, O king. Tell 

me truly, wherefore hast thou that affliction, O king ? ” 
Jada spoke. 

Being thus addressed by that wise Muni, the king pondered 
over the seat and the nature of his three-fold affliction. The 
king, being noble in intellect, held long and repeated delibera- 
tion with his soul, being steadfast the while, and then laughing 
spoke thus :— 

८ [४ is not myself, nor the earth, nor the sea, nor the stars, 
nor the wind, nor the air; but I wish for happiness in bodily 
concerns. Pleasure and pain pass to deficiency or excess in 
this body composed of five elements: what welfare should 
I not get, if such I might have, in another body wherein I 
should possess a constant and perfect good-disposition and 
should be raised and depressed through inequalities P 
Moreover a man of self-denial is perceived by his difference 
from others. And so does bodily pleasure or pain generate a 
good disposition ‘n one who looks upon the subtle third por- 
tion which exists merely a_ moment? Since pain dwells in 
the mind,} and pleasure again is a.mental thing; therefore 


* For tatsangato read tatsangatd ? + Manas. 


190 


38 


39 


40 


41 


42 


CANTO XXXYIII. 


neither pain nor pleasure belong to the Ego; for the Mind is 
not the Ego. Inasmuch as neither Self-consciousness,* nor 
Mind, nor Intellect+ is the Ego, why then does the in-born 
pain in something else affect me ? Since the Ego is not the 
Body, nor the Mind, the Ego is distinct from the Body and 
the Mind. Therefore let pleasures and pains dwell in the 
Mind or in the Body ; how is the Ego concerned hereat? If 
my elder brother covets the sovereignty over this body, it is 
an aggregate of five elements. How then is my Self concerned 
with the action of the qualities therein? He when seated 
therein and I are distinct as regards the Body. He who alto- 
gether lacks hands and other organs, flesh, bones and head, 
what connexion, even a slight one, has that man here with 
elephants, horses, chariots and other treasures? Hence my 
Self has no foe, it has no pain, it has no pleasure, nor city, nor 
treasury, nor army composed of horses, elephants, &c., neither 
has he, nor a third person, nor any one, nor have I any of 
these things. For as the air that occupies the orbt of a small 
water-jar and a pitcher, though one, is perceived in many 
ways, 80 Subahu and the king of Kasi and I, methinks, are 
perceived among bodies by bodily differences.” 


Canto XXXVIII. 


The conversation between the Father and Son (continued). 
A sertes of questions. 


Dattdtraya moralizes on the consciousness of Self and its results, 
under the parable of a tree, and asserts the non-materiality of the Soul. 
Alarka asks for instruction about Yoga or religious devotion. 


Jada spoke. 


Then the king prostrating himself before the magnanimous 


* Ahankara, † Buddhi. { For mandalu read mandala. 


10 


11 


12 


A DISQUISITION ON THE SOUL. 191 


04117190 Dattatreya, renewed his speech, bending respect- 
fully before him. 

‘No whit of affliction have I, O brdhman, when I look on 
things in a proper frame of mind: those who look on things 
amiss are always sunk in a sea of unhappiness. In whatever 
thing a man’s intellect becomes self-engrossed, he receives 
woes therefrom and pays them back. There is not so much 
pain when a cat eats an unselfish sparrow or mouse, as when 
it eats a domestic fowl. J then feel neither pain nor pleasure, 
since J am beyond the material world.* Whoever is subject 
to created things by means of created things, is indeed sensi- 
tive to pleasure and pain.” 


Dattatreya spoke. 

“Tt is even so, O tiger-hero! as thou hast just declared. 
The thought ‘it is mine’ is the root of pain; and the thought 
‘it is naught of mine’ is the root of calmness. From my 
question indeed has this sublime knowledge sprung up in 
thee, who hast cast off the conviction ‘It is mine’, as if it 
were the cotton of the seemul tree.’’+ 

“With the thought ‘it is J’ the germ has sprung up; with 
the thought ‘it is mine,’ the germ has grown shoulder-high : 
and home and lands are its topmost boughs; children and 
wife and other relations are its young shoots; wealth and 
corn are its great leaves; it has developed not once only; and 
merit and demerit are its outmost flowers; pleasure and pain 
are its full-grown fruit. There it fills the path of final 
emancipation; it oozes out at the commingling of fools; it is 
rich with festoons of bees which are the desire to be doing; 
knowledge of what ought to be done is the full-grown tree. 
Those who, wearied with the road of worldly existence, betake 
themselves to its shade are dominated by error, knowledge 
and happiness; where is their superiority? But those, who 


* Prakriti. 
+ The capsules when ripe burst, and the silky cotton inside is scattered 
over the ground for many yards around. 


192 CANTO XXXVIII. 


hew down the tree of selfishness with the axe of learning, 
which is sharpened on the whet-stone of association with the 

13 good, travel along that path. Reaching the cool, dustless, 
thornless grove of religious knowledge, the wise, ceasing from 
action, attain supreme emancipation from existence. 

14 ^ Neither art thou, O king, nor am I a gross object consist- 
ing of the elements and of organs: neither must I declare we 
are an elementary rudiment, nor that we both have a soul as 

15 aneternalorgan. Or, whom O king do I see the chief of us two, 
since the conscious soul* is sublime, and the personal aggre- 

16 gate consists of qualities. Just as mosquitoes, the dumbur 
trees,f reeds, munja grass,[t fish and water have separate 
existences though they dwell together, so is it with the body 
and the soul, O king.” 


Alarka spoke. 


17.“ Adorable Sir! through thy favour has sublime knowledge 
of this kind been revealed to me, which causes one to discern 

18 the power of the Supreme Intellect ; but no stability remains 
here in my mind which is assailed by objects of sense; nor 
moreover do 1 see how I may be delivered from the bonds of 

19 Nature, or how I may cease to exist again, or how I may 
attain in perpetuity to this state of being devoid of qualities and 

20 to one-ness with Brahma. Therefore, O brdhman, mighty in 
knowledge ! expound religions devotion§ properly to me, who 
thus beseech thee, prostrate before thee, for association with 
the good is beneficial to men.” 


* Kshetrajna. 

+ Udumbara, Ficus glomerata, Roxb, the modern dumbur, (p. 646) not in 
Hooker. 

{ Saccharum munja, Roxb. (p. 82). 

§ Yoga. 


YOGA OR RELIGIOUS DEVOTION. 193 


Canto XXXIX. 


Yoga, or Religious Devotion. 


Dattatreya continues his exhortation—Final emancipation from 
existence is attained through yoga or religious devotion,—and the 
means are restraint of the breath, mental abstraction, restraint of 
the senses, and deep meditation. These means are analyzed and 
explained at length. What circumstances are inimical to yoga. 
The improper performance of yoga entails bodily ailments. How 
such bodily ailments may be cured. The signs of the proper per- 
formace of yoga. 

Dattatreya spoke. 

A yogi’s removal of ignorance by the attainment of know- 
ledge is ‘mukti’; this 25 union with Brahma, and separation 
from the three qualities of Nature. ‘Mukti,’ or final emancipa- 
tion from existence, comes from religious devotion; and reli- 
gious devotion comes rightly from knowledge, O king ; know- 
ledge comes through suffering; suffering 7s the lot of those 
whose minds are engrossed with self. Hence the man who 
desires final emancipation should strenuously discard every 
association; when associations drop, the designation ‘it is 
mine’ disappears. Freedom from selfishness tends indeed to 
happiness ; the perception of faults comes from passionlessness ; 
and passionlessness comes indeed from knowledge; knowledge 
is preceded by passionlessness. That is one’s house, where 
one resides ; that is food, by which one lives ; that which tends 
to final emancipation is described as knowledge or ignorance. 
By consuming merits and demerits, O king, and through not 
doing voluntarily constant acts that ought to be done, through 
not amassing subsequent acts, and through diminishing acts 
that have been previously amassed, the body never again falls 
into the bonds of action. 

This I have declared to thee, O king! Listen also to this 
religious devotion from me, by adopting which the religious 
devotee may attain to an eternal identity with Brahma. 

25 


194, CANTO XXXIX. 


9 First indeed the soul must be conquered by soul; it is 
indeed a hard victory for religious devotees. He should put 
10 forth effort in that victory. Hear from me the means thereto. 
He should burn up his faults by restraining his breath,* and 
his stains by steady mental abstraction,t his sensual enjoy- 
ments by restraining his senses,{ and his unbridled qualities by 
11 deep meditation.§ Just as impurities are burnt out of metals 
when they are melted, so the faults wrought by the organs of 
12 sense are burnt out by restraining the breath. The religious 
devotee should first accomplish the regulation of his breath. 
Now stopping the inhalation|| is designated pranayama, 
13 ‘restraining the breath.’ Pranaydmais of three kinds, which 
are named the ‘slight,’ the ‘medinm’ and the ‘ intense.‘ 
14 I will describe its measure; hear it of me, O Alarka! The 
‘slight’ extends during twelve matras or prosodial instants, 
and the ‘medium’ is double that, and the ‘intense’ 18 well- 
15 known as containing thrice that number of instants. The 
time of a matra is that of the winking and opening the eye- 
lids once. The measure of twelve matras is fixed for the 
16 reckoning of the pranayama. With the first he should overcome 
perspiration, and with the second agitation, and with the third 
17 dejection; he should gradually overcome his faults. Now as 
lions, tigers and elephants, when kindly treated become mild, 
so the breath falls within the control of the religious devotee. 
18 Asan elephant-driver brings a rutting elephant under control 
according to his wish, even so a religious devotee who has the 
19 wish brings his breath to perfect control. For as the proud 
hon when tamed does not attack deer, so the obstructed wind 
20 destroys men’s guilt but not their body. Therefore the reli- 
gious devotee while engaged in devotion should pay good heed 

to the restraining of his breath. 
Hear its four conditions that bestow the result of final 
21 emancipation. They,are cessation** of the consequences of action, 


* Prénéy4ma. || A-péna, a meaning not in the dictionary. 
+ Dharané. 4] Uttariya, a meaning not in the dictionary. 
{ Pratyéhara. ** Dhvasti. 


§ Dhyana. 


22 
23 
24 


25 
26 
27 


28 
29 


30 
31 
ॐ 
33 


34 


35 


METHOD OF PERFORMING YOGA. 195 


and the power of obtaining everything,* harmony+ and 
serenity,f O king! Hear also their nature as I describe it in 
order. Where the fruits of good and bad actions die away, 
and the mind attains pellucidity,§ that is called ‘ dhvasti.’ 
When the religious devotee himself always continuously resists 
the desires of this world and of the next world, such as covet- 
ousness and infatuation, that is ‘ prapti’ everlasting. When 
the religious devotee possessed of equal power perceives, by 
the advantage of his knowledge, the past and future remotely 
concealed meanings of the moon, sun, stars and planets, and 
gains success, then occurs the condition of pranayama called 
‘samvid.’ The state by which his mind, and his five vital airs, 
his organs of sense and the objects of those organs become 
serene, is called ‘ prasada.’ 

Hear also, O king, the characteristics of prandyd4ma, and 
what kind of seat is enjoined for one who always practises 
yoga. 

Adopting the padma half seat, and the svastika sitting 
posture, he should utter the syllable Om! in his heart and 
practise his religious devotion. Sitting evenly on an even 
seat, drawing in both his feet, and firmly fixing his thighs 
rightly in front, he should cover his mouth; he should sit 
without touching his private parts with his heels, with 
his senses under control; he should raise his head slightly ; 
he should not close his teeth together. Gazing at the tip of 
his own nose and not looking around, the religious devotee 
should conceal the activity of darkness with passion, and that 
of passion with goodness, and taking his stand in unsullied 
goodness should practise devotion. He should hold in his 
organs of sense from their objects of sense, and his breath and 
other faculties and his mind, he should advance to abstrac- 
tion with a steadfast cohesion. But he who should draw in 
his desires, asa tortoise draws in all its limbs, always 
delighting in soul and self-collected, sees soul in soul. The 
wise man after purifying himself externally and internally, 


* Prapti. ft Prasdda. 
+ Samvid. 8 Apa-kashaya-tva ; not in the dictionary. 


196 


36 


37 


38 


39 


40 


41 


42 


43 


44, 


45 


46 


47 


CANTO XXXIX. 


and filling out his body from the navel to the neck, should 
advance to abstraction. A ‘dhdrana,’ or steady mental 
abstraction, is called twelve pranaydmas. Two kinds of 
dharana are known in religious devotion by devotees who are 
conversant with the truth. Moreover when a religions 
devotee is steeped in devotion and controls his soul, all his 
faults perish, and he becomes whole; and he sees supreme 
Brahma and the qualities of Nature separately, the sky and 
the primordial atoms and the unsullied soul. 

Thus a religious devotee, who restricts his food and who is 
intent on restraining his breath, should occupy ground, which 
has been thoroughly and gradually reclaimed, as it were his 
house. Unreclaimed ground when it is taken possession of 
increases faults, diseases and foolishness, therefore he should 
not occupy unreclaimed ground. 

^ Pranayama’ or restraining the breath is so called from the 
restriction* placed on the breath ; and this is called ‘ dhdrana’ 
or mental abstraction, by which the mind is abstracted ; since 
the organs, which are occupied with words and other actions, 
are restrained by religious devotees by means of devotion, that 
is called ‘ pratyahara,’ or restraining the senses. 

And the means for this is declared by paramarshis who 
were religious devotees, so that diseases and other fanlts may 
not spring up in a religious devotee. Just as the thirsty may 
drink water gradually by vessels, pipes and other means, so a 
religious devotee who has overcome his distress may drink air. 
First in the navel, and next in the heart, and thirdly in the 
breast, then in the neck, the mouth, the tip of the nose, in the 
eye, eye-brows, and the middle of the head, and in what is 
there-beyond, is known the highest mental abstraction. By 
attaining to these ten mental abstractions he reaches equality 
with the imperishable. Not puffed up, nor hungry, nor 
wearied, and undisturbed in mind, the yogi should practice 
his yoga respectfully in order to attain final occupation, O 
king! 


* Upa-sam-rodha; not in the dictionary, 


48 


A9 


50 


51 


52 


53 


54 


55 


56 


57 


58 


METHOD OF PERFORMING YOGA. 197 


When it is neither very cold nor warm, whcn there is no 
strife, when it is not windy, at these times the ascetic who is 
deep in meditation should not* practice yoga. In a place 
where there is a noise, or fire, or water, or where study is going 
on, in a decayed cow-shed, at a place where four roads meet, 
amid a collection of dry leaves, in a river, in a burning-ground, 
in a place infested by snakes, in a place of fear, or on the edge 
of a well, amid a number of funeral piles or ant-hills—in these 
places a learned man should avoid practising yoga. And if 
there is no appearance of goodness, he should avoid the place 
and time. There should be no sight of evil during the practice 
of yoga; hence he should avoid that. Whoever disregards 
these places and in his infatuation practises yoga, verily his 
faults tend to his hindrance. Hearkento mein this. Deafness, 
stupidity, failure of memory, dumbness, blindness and fever— 
those several evils straightway befall him who practises yoga in 
ignorance. 

If a yogi should have these faults through inadvertence, 
yogis should attend to their cure in order to destroy them. 
Hearken to mein this. He should engage in mental abstrac- 
tion, after eating rice-gruel, mingled with oil and very warm. 
In the diseases of rheumatism, flatulence, and enlargement of 
the abdomen, circulation of the internal or obstructed wind of 
the body should be regulated by a diet of rice-gruel.t In 
tremort a yogi should fix his mind on a mountain as it is 
steady, in dumbness on the faculty of speech, and in deafness 
on the ear; just as one whose tongue is parched with thirst 
should meditate on a mango fruit. In whatever respect the 
body is disordered, in that very respect he should think 
steadily of whatever thought may remedy the disorder, such 
as, a cooling thought amidst heat, and a heating thought 
amidst cold. He should place a stake on his head and beat 
wood with wood. 


# For na yogam read sa yogam, he should practice yoga? 

+ This is the translation of the Pandit cf the Bengal Asiatic Society : the 
text ssems obscure. 

¶ For kalpe read kampe; 50 a MS. in the Sanskrit College. 


198 
59 


60 


61 


62 


63 


64, 


CANTO XL. 


In that way memory immediately recurs to a yogi who has 
lost his memory. He should think steadily of the wind and 
fire which indeed pervade the heaven and the earth. These 
injuries are cured through what is non-human or what springs 
from goodness. If goodness that is non-human should enter 
within a yogi, he should utterly burn out the sin that dwells 
in his body by steady thought of the wind and fire. 

Thus must every soul thatis wise in yoga compass its 
preservation, O king, since the body is the means of attain- 
ing righteousness, wealth, love and final emancipation from 
existence. The yogi’s knowledge perishes through perplexity 
at the narration of the marks of the activities, therefore the 
activities must be hidden. Tranquillity,* perfect health, 
gentleness, a pleasant odour, scanty excretions, a fine com- 
plexion, benignity, and softness of voice, are indeed the first 
indications of the activity of yoga. A loving person proclaims 
one’s virtues in one’s absence. That creatures do not fear him 
is the chiefest sign of complete perfection. He who is not 
injured by excessive cold, heat, or other natural agents, and does 
not fear other persons, has attained complete perfection. 


Canto XI. 


The Yogi's bliss. 
Dattatreya explains to Alarka the ailments that beset a yogt's 


soul and mentions their five varieties. He describes the yogt’s duties, 
the stages by which final emancipation is attained, the eight pre- 
monitory marks of final emancipation, and the results of union 
with the Supreme Spirit. 
Dattatreya spoke. 

1 will succinctly declare to thee the ailmentst that prevail 
in the soul of a yogi when it is viewed: hearken to me. 

He longs for rites performed with a view to future fruition, 
and the objects of human desire, for women, the fruits of 


* A-lolya; not in the dictionary. + Upa-sarga. 


12 


13 


AILMENTS CONNECTED WITH YOGA. 199 


alms-giving, for science, for supernatural power, for the baser 
metals and riches, for heaven, god-head, and supreme god- 
head, for actions that yield copious supplies of elixir vite,* 
for flying on the storm-winds, for sacrifice, and the power of 
inhabiting water and fire, for the fruits of sraddhas that con- 
tain every gift, and religious mortifications. Thus he longs 
when mentally ailing by reason of fasting, meritorious acts, 
and worship of the gods, and by reason of those several 
actions. 

A yogi should strenuously restrain his mind when beset 
with such thoughts. By making his mind cling to Brahma he 
is liberated from ailments. When these ailments are overcome 
other ailments still beset a yogi, arising out of goodness, pas- 
8107 and ignorance. 

Ailments arising from illusive vision,t from hearing, and. 
from the deity, and mental aberration,§ and enthusiasm||— 
these five are roots of bitterness which tend to embarass the 
religious meditations of yogis. The ailment arising from 
illusive vision is such to a yogi because in itappear Vedic 
matters, poetic matters, science and the mechanical arts with- 
out end. The ailment connected with hearing is so-called 
because he perceives the meanings of sounds in all their com- 
pleteness, and he receives sound from thousands of yojanas. 
The wise call that ailment one from the deity, as in the case of 
a madman, when like a god he sees all around and in the eight 
directions. When the yogi’s mind wanders without support 
through his own fault by reason of his fall from all the rules of 
good custom {]—that 1s well known as mental aberration. When 
the seething whirl-pool** of knowledge like a whirl-pool of 


* Read resdyana-c’ayéh for rastyana-c’ayah ? 


+ Pratibha. Prof. Monier-Williams gives the meaning “ relating to divina- 
nation,” but in this place it seems to relate to vision, as the context shows. 

{ Daiva. 

§ 81112738, 

|| Avarta. Deliberation, revolving (in the mind), so Prof. Monier- Williams ; 
but it seems a much stronger word. 

q Ac‘ara. 

** Avarta, 


200 


14 


19 


16 


17 


18 


19 


20 


21 


22 


23 


24 


25 


ओ 


+ 
t 


CANTO XL. 


water engulphs the mind—that ailment is called enthusiasm. 
All beings of divine origin, when their religious meditation 
is destroyed by these great and terrible ailments, revolve 
again and again. 

Therefore the yogi, having clad himself with a mental white 
blanket, should cast his mind prone on supreme Brahma, and 
meditate on him. A-yogi should always be intent on 
religious meditation, he should eat sparingly, he should subdue 
his senses. The yogi should contemplate in his head the 
subtle conditions of the seven objects, viz., earth d&c.; he 
should contemplate the subtle earth, until he comprehends its 
subtlety.* He deems the earth to be his soul, and he quits 
its bonds. Moreover he quits the subtle taste in water,* and 
also the form in the fire; and he likewise quits touch in the 
wind, as he bears the subtle form in mind; and he quits the 
subtle activity of the sky, and likewise its sound. When he 
enters with his mind into the mind of all created things, his 
mind bearing a mental subtle condition of them becomes 
subtle also. Likewise the man, conversant with religious 
devotion, on attaining to the intellect of all creatures, gains 
and relinquishes the most perfect subtlety of intellect. For 
the man conversant with religious devotion, who relinquishes 
these seven subtle things after having thoroughly compre- 
hended them, there is no retrogression, O Alarka! The soul- 
cognisant man, after fully seeing the subtlety of these subtle 
conditions of the seven objects, then utterly abandoning it 
may proceed to supreme bliss. And towards whatever created 
thing he evinces feeling, O king! to that very thing he be- 
comes attached, and he perishes. Therefore the corporeal being, 
who after perceiving the mutually-associated subtle things 
abandons them, may gain supreme bliss. Having conjoined 
these very seven subtle things, O king! passionlessness 
towards created and other things tends to the final emanci- 
pation from existence of the man cognisant of the entities.+ 

Fot tat-saukhyam read tat-saukshmam ; so a MS. in the Sanskrit College. 


For atsu read apsu £ 
Sad-bhava. 


26 


27 


28 


29 


30 


31 


82 


38 


84 


36 


INDICATIONS OF UNION WITH BRAHMA. 201 


When he becomes attached to perfumes and other delighis, he 
perishes; he again reverts to human nature apart from 
Brahma. Whatever subtle created thing the yogi desires, 
after transcending the subtle conditions of these seven objects, 
in that very thing he meets his extinction,O king! He 
meets his extinction in the bodies of gods or Asuras,-or of 
Gandarvas, Nagas, or Rakshasas; nowhere does he gain any 
attachment. 

Where minuteness, and lightness,* greatness and the power 
of obtaining every thing, freedom of will,t and lordship, and 
magical domination and again self-mortification are—one finds 
these eight sovereign-like qualities fully indicate union with 
the Supreme Spirit,t 0 king. The quality of minuteness is far 
subtler than the subtle; lightness means swiftness ; greatness 
consists in being universally reverenced ; the power of obtain- 
ing everything, inasmuch as nothing is impossible of obtain- 
ment by him; freedom of will consists in his power of pervading 
all things; and lordship inasmuch as he is lord; magical 
domination indeed, the yogi’s seventh quality consists in his 
subjugating things; where the wishes are said to remain 
stationary,§ there|| is self-mortification. By these causes of 
sovereignty I have declared O king! in eight points the 
indicatory marks§ of the yogi’s final emancipation from 
existence, and of his sublime union with the Supreme Spirit. 

Thenceforth for him there is no hirth, nor growth, nor 
death ; he neither decays nor does he alter; neither from 
Bhur and the other worlds, nor from the family of created 
beings, does he experience severance, or moisture, or burning 
or dryness; noris he captivated by sounds or other sensual 
impressions; nor do sounds and other impressions exist for 


* Laghima. 

t Prékamya. 

4 Nir-vana. 

§ But better, for apyuktam read santyaktam? ‘* Where the objects of the 


Wishes are renounced.” 
|| For yatra read tatra ? 
धु Samstc’aka ; a word not in the dictionary. 


26 


202 


37 


38 


39 


40 


41 


CANTO XLI. 


him; one who experiences them is not united with them. 
For as an impure lump of gold, when its impurities are purg- 
ed away by fire, unites with another lump into one, and 
undergoes no difference ; even so the ascetic, when his faults 
are burnt out by the fire of religious devotion, unites with 
Brahma. As fire when thrown into fire may attain sameness ; 
and, bearing the same name and having the same substance 
may not be perceived by any distinction ; even so the yogi, 
when his stains are burnt away, attains to union with supreme 
Brahma, and never acquires a separate existence, O king! 
As water when thrown into water unites, so the yogi’s soul 
attains to sameness in the Supreme Soul. 


Canto 1.1. 


a 


The Yogt’s religious course. 


Dattatreya expounds to Alarka how a yogi should live ;—from 
whom he should gather his alms ;—what his alms should be ;—how 
he should eat after worshipping the five vital airs ;—what his 
religious obligations are ;—and how he attains to final emancipa- 
tion from existence. 

Alarka spoke. 

Adorable Sir! I desire to hear thoroughly about a yogi’s 
religious course, since the yogi while pursuing the way to 
Brahma does not sink into despondency. 

Dattatreya spoke. 

Respect and disrespect, which two things cause men plea- 
sure and distress, these are opposites and effect the yogi’s final 
bliss. Respect and disrespect, these two things men indeed 
describe as poison and ambrosia; of them disrespect is am- 
brosia, but respect is a dire poison. 

He should plant his foot after it is purified by his eye; he 
should drink water that has been purified through cloth ; he 


10 


11 


12 


13 


14 


A YOGE’S RULES OF LIFE. 208 


should use speech that is purified with truth; and he should 
meditate on what is purified by the intellect. 

The yogi should nowhere become a guest, nor attend 
sraddhas, or sacrifices, pilgrimages to the gods, or festivals, 
nor visit the banker for the sake of any advantage. The yogi 
should roam about for alms among what is flung away, among 
what is smokeless, where the charcoal is extinguished, among 
all people who have eaten, but not constantly among all the 
three. The yogi should not move about occupied in religious 
meditation and spoiling the path of the good, so as that folk 
should despise him or treat him with disrespect. He should 
seek his alms among honse-holders, and at the houses of 
vagrant mendicants :* his livelihood is declared to be the best 
and first one. Also the ascetic should ever resort to modest, 
faithful, tranquil and high-souled brahman householders who 
are learned in the Vedas ; above and after them, to uncorrupt 
and non-outcasted men. The practice of seeking alms among 
men of no caste is the last livelihood he should wish for. 

Alms consists of rice-gruel,+ or dilute butter-milk,t milk or 
barley-gruel,§ fruit, roots, or panic seed,|| grain, oil-cake, and 
meal. And these are fine articles of food, and cause a yogi 
to obtain felicity. A muni should employ them with faith 
and with the most perfect meditation. 

Having first taken one sip of water, let him remain silent 
with mind composed; and then is prescribed the first oblation 
to the vital air called Prana, and the second should be to the 
vital air Apana ;** and the next to that called Sam-ana ;++ 


* Yayavara. ध 
† For yavdagiém read yavdgus 2 The dictionary gives this word as fem., and 


yavdgum seems an impossible neuter. 

{ Takram. 

§ Yavaka. 

|| Priyangu, Panicum italicum, (Roxh. p. 101.) 

"| Prana; this has 108 seat in the lungs, and expresses pre-eminently life 
and vitality. 

** Apana; the vital air that goes downwards, and ont at the anna. 

++ Sam-ana ; the vital air that circulates about the navel, and is essential to 


digestion, 


204 


18 


19 


20 


21 


22 


23 


24 


20 


CANTO XLI. 


the fourth to that called Ud-ana ;* and the fifth to that called 
Vy-aua.f Having performed these oblations separately, while 
restraining his breath, he should at length eat according to 
his inclination. He should drink water once again, and after 
rinsing out his mouth, he should touch his heart. 

Honesty and sanctity, self-sacrifice, and uncovetousness, 
and harmlessness are the five principal religious obligations 
of mendicants. Freedom from anger, reverence towards gurus, 
purity, abstemiousness in food, and constant study of the 
Vedas—these are the five well-known observances. He should 
devote himself to essential knowledge, which can effect his 
objects ; for the multiplicity of knowledge that exists here is 
a hindrance to religious meditation. He who acts with the 
thirst, that he ought to know this and he ought to know that, 
may perhaps never gain that knowledge in thousands of ages. 
Discarding associations, subduing anger, eating sparingly, 
and controlling his organs, he should regulate the gates of 
his body by the intellect, and apply the understanding to 
profound contemplation. The yogi who is constantly occu- 
pied with religious meditation should always have due re- 
course to profound contemplation, in empty places and in 
caves and in forests. Control over the speech, control over 
the actions, and control over the mind, are the three controls : 
he who invariably possesses these controls is a great ‘ three- 
control’ ascetic. Who, O king, is agreeable, and who is dis- 
agreeable to him to whom all this universe, both real and 
unreal, and composed of good qualities and bad qualities, is 
composed of the Supreme Soul ? 

When he whose intellect is purified, to whom elods and 
gold are alike, and whose mind is thus composed towards all 
created things, comprehends the supreme eternal and im- 
mutable to be the supreme condition he ceases to be born 
again. ‘The Vedas and all sacrifices and ceremonies are very 
good ; prayer is better than sacrifice ; and the path of know- 


* Ud-dana; the vital air that rises up the throat and passes into the head 
+ Vy-ana; the vital air that circulates or is diffused through the body, 


26 


EXPOSITION OF THE WORD OM. 205 


ledge than prayer; and profound contemplation cut off from 
associations and feelings is better than knowledge ; when that 
is attained, the eternal is gained. He who is composed in 
mind, who is intent on Brahma, who is attentive, and pure, 
whose delight is concentrated on one cbject, and who controls 
his organs—that high-souled man may compass this yoga or 
religious meditation; thereupon he gains final emancipation 
from existence through his own religious meditation. 


Canto XLII. 


Exposition of the word ^“ Om” with regard to the 
Law of Religious Devotion. 


Dattdtreya expounds the composition, meaning and efficacy of the 
sacred word “Om ”—It designates the Supreme Soul Brahma ; 
and thorough comprehension of wt and meditation on wt bring 
final absorption into Brahma. 

Dattatreya spoke. 

The yogi who lives thus, rightly busied in religious devo- 
tion, cannot be turned away even by hundreds of other lives. 
And when he has beheld the Supreme Soul, visible, existing 
in all forms, whose feet and head and neck the universe 
composes, the lord and creator of the universe, let him in 
order to attain thereto utter the onc mighty and holy syllable 
Om! Let it be his study as he listens to its true form. 

A and U and M are its three letters; these are its three 
instants; they are characterized by goodness, passion and 
ignorance. And another, a half instant,* which has its seat 
on the top of the syllable, is without quality and can be 
understood by yogis only. Itis called gandhari,t as it is to 
be uttered in the gandhara note.[ Being pronounced it 


# Annsvara, into which the M may be converted ? 


+ A meaning not in the dictionary. 
{ See note * page 130, 


206 


10 


11 


12 


13 


14 


15 


16 


17 


* 


+ 


CANTO XLII. 


reaches the head, and it conveys the feeling of ants moving 
over the body. 

As the syllable Om being pronounced reaches the head, the 
yogi who is lost in meditation of Om should become united 
with Brahma, the Supreme Soul. Life is his bow, the soul is 
his arrow, Brahma is the target sublime. It is to be pierced 
by the heedful man; he should be united with Brahma, as 
the arrow becomes embedded in the target. 

The syllable Om, consisting of three and a half instants, 
should be known in its true sense as the three Vedas—the 
Ric’, Sama and Yajus—the three worlds, the three fires, and 
the three deities Vishnu, Brahma and S‘iva. And the yogi, 
who is absorbed in religious meditation thereon, may obtain 
extinction therein. 

Moreover the letter A is designated the bhur-loka, or terres- 
trial world; and the letter U the bhuvar-loka, or atmospheric 
world; and the letter M with its nasal mark is decided to be 
the svar-loka, or celestial world. Now the first instant is 
called the discrete,* and the second the indiscrete, and the 
third instant is the intellectual faculty ;+ the half instant is 
the highest abode.f In this very order must these stages of 
religious meditation be known. By uttering the word Oy, 
everything both existent and non-existent may be grasped. 
Now the first instant is short, the second is long, and the 
third is prolated, and the half instant is not cognisant to 
speech. 

Such is this word. Brahma is designated the Supreme 
“Qm.” The man who truly understands it and further 
meditates on it, escaping the circle of mundane existence 
casts off the three-fold bonds, and gains sublime extinction 
in Brahma, the Supreme Soul. And he who is bonnd with 
the unconsumed results of his actions, after experiencing death 
through ill omens,§ and recollecting it at the time of his 


Vyakta. 
C’ic’-c’hakti. 


{ Final emancipation from existence, 


§ 


Arishtatas. 


ILL OMENS PRESAGING DEATH. 207 


departure, attains to a yogi’s condition again. Hence by 
means of imperfect religious devotion, or again by perfected 
religious devotion, are always to be known the ill omens, 
so that he does not sink into despondency at the time of his 
departure. 


Canto XLIII. 


An account of Ill Omens. 


Dattatreya mentions the signs of approaching and impending 
death, which are partly natural phenomena and partly 
dreams—also the appropriate seasons for religious devotion—and 
by various similes and apophthegms indicates how final eman- 
cipation from existence 1s to be attained—Alarka thanks Dattd- 
treya for all the instruction and, going to the king of Kasi and 
Subdhu, relinquishes his kingdom in their favour. 

Dattatreya spoke. 

“ Listen Maharaja; I will declare those ill omens to thee, 
by considering which the yogi knows his own death. ; 

“The man who does not see the path of the gods,* the pole- 
star, the planet Venus, the moon’s shadow and the morning 
star,f may not live more than a year. The man, who 8668 the 
sun’s orb devoid of rays and fire encircled with rays, does 
not live more than eleven months. He, who in his dreams 
clearly perceives gold and silver in his vomit and in his urine 
and feces, may live ten months. He who sees departed 
persons, Pis’ac’as and other demons and the cities of the 
Gandharvas and golden-coloured bulls, lives nine months. 
He who when stout becomes thin, and when thin becomes 
stout quite unaccountably, and loses his natural functions, 
lives for eight months. He, whose foot becomes cracked at 
the heel or at the toe in dust and in mud, lives seven months, 


* Deva-marga; said to mean the penis or anus, 
¶ Arundhati. 


208 


CANTO हरा. 


If a vulture, a pigeon, a raven, or a crow, or a hawk, or a 
blue bird alights on one’s head, that indicates a life of six 
months. When aman 18 assailed by flocks of crows or a 
shower of dust, or when he sees his shadow unnatural, he 
lives four or five months. When he sees lightning flashing 
in the south in a cloudless sky, or sees a rainbow at night, 
his life will last two or three months. He who cannot see his 
own body in clarified butter, in oil, in a mirror, or in water, 
or who sees it head-less, does not live more than a mouth. 
When the smell from a yogi’s body resembles that of a goat 
or the smell from a corpse, know O king that his life will be 
half a month. When one’s breast and foot dry np imme- 
diately after he has bathed, and when water does not 
quench his thirst as he drinks, he lives ten days. 

< When the wind as 1६ strikes one cuts one’s vitals, and 
when one feels no delight from the touch of drops of water, 
his death has arrived. Whoever sits on a bear, a monkey or 
a carriage, and goes singing towards the south in his sleep, 
for him death brooks no delay. He whom a woman clad in 
red or black raiment, and singing and langhing, carries off to 
the south in his sleep, he will live no longer. He who sees 
a single powerful naked mendicant laughing and leaping in 
his sleep may find death impending. The man, who sees him- 
self sunk to the crown of his head in a sea of mud in his 
sleep, dies at once. And he, who sees charcoal amidst the 
hair of the head, or ashes or a waterless river issuing from a 
serpent, in his sleep, will after ten days die on the eleventh 
day. He, who in his sleep is beaten with stones by formi- 
dable and hideous black men who raise their weapons aloft, 
may die at once. He, in front of whom a she-jackal runs 
howling at sun-rise, whether meeting him or passing him, 
dies at once. He, whose heart is possessed with hunger 
immediately after he has eaten, and whose teeth chatter, has 
without doubt* reached the end of his life. He who does not 
perceive the smell of a lamp, and who is terrified in the day 


* For samsayam read samsayah ? 


24, 


25 


26 


27 


28 


29 


30 


3l 


32 


33 


34 


39 


36 


37 


38 


ILL OMENS PRESAGING DEATH. 209 


as well as at night, and who does not see himself reflected in 
another’s eyes, lives no longer. He, who has seen both a rain- 
bow at midnight and all the planets in the day-time, should 
as a sensible man deem his life consumed away. He, whose 
nose becomes crooked, and whose ears bend down or stick up, 
and whose left eye waters, has lost his life. When his face 
becomes reddish, or his tongue black, a wise man should 
know that his death is impending. And one should know 
that he, who in his sleep journeys to the south on a camel, or 
an ass, or a carriage, will die outright. He, who cannot 
hear his own murmuring when he shuts his ears, and who 
cannot see the light with his eyes, lives indeed no longer. 
He over whom a door is closed after he has fallen into a pit, 
and who cannot rise up from the hole, in his sleep, his life 
ends thereat. Sight directed upwards and unsteady,* and 
blood-shot and rolling around, and warmth in the mouth, and 
dryness at the navel prognosticate a new body for men. He 
who in his sleep may enter the fire, and not come out there- 
from, or if he similarly enters water, his life ends thereat. 
The man who is attacked by evil spirits at night or by day, 
without doubt meets death at the end of the seventh night. 
One should pronounce that death is impending over the 
man who sees his own clean white clothing red or black. 

“A revolution in men’s natural disposition and a reversal 
in their nature proclaim always that Yama and Death are at 
hand ; as when a man despises and reviles those very persons 
to whom he has always heen well-behaved, and whom he has 
considered most deserving of his reverence; when he does 
not worship the gods; when he abuses the aged, the gurus 
and brahmans ; and when he shows no kind treatment to his 
mother, father, or sons-in-law, or to yogis skilled in learning 
or to other high-souled men. But when the time arrives, 
Wise men} must understand that. 

“ And yogis must always diligently understand at the close 


* Sampratishtha; notin the dictionary. 


¢ For purushas read purushais 2 


27 


210 


39 


40 


41 


42 


43 


41 


45 


46 


47 


48 


49. 


50 


91 


52 


CANTO XLIII. 


of the year that ill omens produce their results day and night, 
O king. And the obvious very formidable series of results 
therefrom must be considered ; and having ascertained them, 
he should fix that time in his mind, O king. And having 
ascertained that time accurately, the yogi should resort to a 
safe place and apply himself to religious devotion, so that 
that time may not be fruitless to him. And the yogi having 
beheld the ill omen and abandoning the fear of death, and 
having regarded then its nature, as it has come after a long 
time, should apply himself to religious devotion as an 
adept therein in just that part of the day, both in the fore- 
noon, and in the after-noon and at mid-day on that day. Or 
where he has seen that ill omen during a part of the night, 
there he should engage in religious devotion until that 
day arrives. Then abandoning all fear, and mastering that 
time self-controlled, he should stay in that habitation or 
wherever he feels his soul firm, and engage in religious medita- 
tion on the Supreme Soul after overcoming the three qualities : 
and when his soul grows composed of the Supreme Soul, he 
should cease even from the use of his mind. Thereupon he 
attains to that sublime absorption into the Supreme Soul, 
which is beyond the senses, which transcends the intellect 
and which is unspeakable. 

०८ All thisI have declared to thee, Alarka, in its real meaning. 
Hearken to me briefly how thou mayest attain to that 
Brahma. 

“The moon-stone does not emit water, if untouched by the 
rays of the moon; that is a well known simile for a yogi. 
That the sun-stone as long as it remains untouched by the 
rays of the sun does not emit fire, is also a simile for a yogi. 
Ants, rats, ichneumons, house-lizards, and sparrows inhabit a 
house like the owner of it, and when itis broken down they 
go elsewhere ; but since they feel no such pain at the destruc- 
tion of that house as the owner feels, O king; that simile 
points to the yogi’s perfect bliss. Anant, though it is compos- 
ed of earth and has but a small body, constructs a heavy heap 
of earth with the still minuter point of its mouth: that is a 


58 


64 


69 


96 


57 


58 


59 


60 


61 


62 


63 


64 


65 


ALARKA THANKS DATTATREYA. 911 


lesson for a yogi. When yogis see a tree, clothed with leaves 
flowers and fruit, being destroyed by cattle, birds, men and 
other creatures, they become perfected. When a yogi sees the 
tender horns of the young ruru deer, which look merely like 
the forehead-mark, growing together with him, he may attain 
final beatitude. When a yogi takes a vessel full of liquid 
from a mound on the earth, and when he sees the human 
body towering up high, what has he not learnt ? When a 
yogi has truly understood the effort that a man makes, when 
all his wealth sufficient for his living has been dug up, he 
has attained success. That 18 one’s house where one dwells ; 
that is food on which one lives; and that is wealth by 
which one prospers; that is happiness when one thinks ‘ what 
self-interest have I in this matter.’ Just as a man, although 
he is importuned by his organs, accomplishes his object by 
their means, 80 @ yogi may accomplish his highest aim by 
means of the intellect and other facultves of other persons.” 


Jada spoke. 
Then king Alarka prostrated himself before Atri’s son, and. 
bowing courteously and filled with intense joy, spoke thus :— 


Alarka spoke. 

“O joy! that this most sore dread, which has sprung from 
my defeat by my foes, and which has rendered me anxious 
about my life, has been caused by the gods, O brahman ! 
O joy, that the victorious attack from the immense hosts of 
the king of Kasi (routed by which I have come here) has 
brought about for me this meeting with thee! O joy, that 
my army was weak! O joy, that my dependants were slain ! 
O joy, that my treasury became exhausted! O joy that I 
grew terrified! O joy, that thy feet came to my recollec- 
tion! O joy, that all thy words have found an abode in my 
mind! O joy, that I have both gained knowledge from 
meeting with thee, Sir! O joy, that thou hast also shown 
compassion to me, ©) brahman | 

“ Although destitute a man attains success at the auspi- 
cious rise of the Soul, just as this calamity tends to my benefit 


212 
66 


67 


68 


69 


70 


71 


72 


73 


74 


75 


76 
77 


78 


CANTO XLIII. 


through my meeting with thee. Subahu is my benefactor, 
and 80 also is Kasi’s lord, through both of whom I have come 
to thy presence, O noble lord of the yogis. Now I have had 
the stains of ignorance burnt out by the fire of thy favour. 
I will so strive that I may not become such a vessel of misery. 
I will quit my position as a householder, which is a forest of 
trees of pain, on receiving permission from thee, my high- 
souled instructer in wisdom.” 
Dattatreya spoke. 

“ Depart O king! fare thee well! As I have declared unto 
thee, so do thou practise, free from egotism, free from pride, 
in order to attain to final emancipation from existence.” 

Jada spoke. 

Thus addressed he prostrated himself before that Muni, 
and hastened to where the king of Kasi and his elder brother 
Subahu were. Alarka hastening near smilingly addressed 
the king of Kasi, that valiant hero, in the presence of 
Subahu :—‘‘ O king of Kasi, who desirest my kingdom, enjoy 
thou the mighty kingdom even as it pleases thee, or give it 
to Subahn !” 

The king of Kasi spoke 

“Why, O Alarka! hast thou relinquished the kingdom 
without a contest? This is not right fora kshatriya; and 
thou, Sir, knowest the law of the kshatriyas. When his 
counsellors are vanquished, a king should abandon the fear 
of death, and fix his arrow aiming at his enemy as his target. 
Having conquered him, a king should certainly enjoy the 
choice delights of his desire, and sbould sacrifice with large 
sacrifices in order to gain final bliss.” 


Alarka spoke. 

‘“Hven of this very nature was my mind before, O hero ! 
Now my object is changed, and do thou hear the cause. As 
this body is an aggregate formed of the elements, so is the 
heart of men, and so are all the qualities likewise even among 
all animals. Since this intellectual faculty is single indeed, 
and there is no other, how then does knowledge create the 


79 


` 80 


81 


82 


83 


SUBAHU’S JOY AT ALARKA’S AWAKENING. 213 


condition of friend and enemy, of lord and servant? I fell 
into that dire misery which was produced by fear of thee, 
and I have gained knowledge from Dattdtreya’s favour, O 
king, When one subdues all the senses, and abandons utterly 
every association, and fixes one’s mind on Brahma, in that 
victory is the sublimest victory. And since there is nothing 
else to be accomplished in order to attain that final beatitude, 
therefore restraining his senses he attains final beatitude. I 
then am not thy foe; nor art thou my enemy ; Subahu here 
is not my injurer. I have seen all this as my own soul ; seek 
then another adversary, O king!” 

Thus he addressed the king. Then uprose Subahn delight- 
ed, and saluting his brother with the word ‘O joy!’ spoke 
thus to the king of Kasi. 


Canto XLIV. 


Jada’s exposition in his conversation with his father (concluded). 


Subdhu explains to the king of Kasi that tt was to reclaim his 
brother Alarka to a proper frame of mind, that he had induced 
the king to conquer Alarka—Subahu expounds to the king the 
conditions of atiaining final emancipation from existence, and 
both depart—Alarka resigns his kingdom to his son, and betaking 
himself to the forest attains final bliss. 

Here ends Jada’s exposition to his father. 

The Birds then conclude by saying that Jada and his father 
attained final bliss. 


Subahu spoke. 
“In that I have resorted to thee for refuge, O tiger-king, 
I have secured every object. I will depart. Rest thou happy !” 
The king of Kasi spoke. 
“What object hast thon secured, Sir? And what aim 
hast thou attained? Declare that to me, O अपप, for I 
feel a keen curiosity. Thou didst stir me up, sayiug ‘ Conquer 


214 


10 


11 


12 


13 


14 


15 


CANTO XLIV. 


and give me the great kingdom, that belonged to my great- 
grandfather and is dominated by Alarka.’ Thereupon I 
attacked the kingdom of this thy younger brother, and 
brought this army for thee. Therefore enjoy it as befits thy 
race.’’* 

Subahu spoke. 

“O king of Kasi, hearken, why I made this endeavour, and 
stirred thee up, Sir, to an unwonted endeavour. This my 
brother, who understands truth is addicted+ to unrefined 
pleasures. My two elder brothers are wise and unbeguiled, 
because our mother dropped admonition into the ears of hoth 
of them and into mine, just as she dropped milk in their 
mouths and mine during our infancy, O king. Our mother 
taught those subjects, that men consider should he known, 
to both of them and to me, but not to him, Alarka, 
who wished to be illustrious, O king. As merchants, who are 
travelling for gain, feel a common grief, if one of them 
perishes, 80 is it with us, O king. Since he, Alarka, has 
caught the infatuation of domestic life, and is perishing, O 
king ; since he is related to this my body, and hears the idea 
of a brother; hence I, concluding that he would obtain the 
perception of passionlessness through suffering, resorted tothee, 
Sir, to carry out the undertaking. Therefore he has been 
brought through distress to passionlessness through instruc- 
tion, O king; the work has been accomplished ; mayest thou 
fare well. Idepart. ‘ Having dwelt in Madalas4’s womb, and 
having drank of her breast, may he not follow the path that 
is travelled hy the sons of other women, O king!’ Sol 
deliberated and I did it all by resorting to thee; and it has 
been accomplished. 1 will again depart to seek final beati- 
tude. 

“‘T do not approve of those, O king! who neglect their 
own family, a kinsman, or a friend, when these are in difficul- 
ties ; for, though possessed of organs, they are maimed indeed. 


* For bhunkshvasva kulocttam read bhunkshva svakuloc'ttam 2 
¶ For s’akto read sakto ? 


' 16 


17 


18 
19 


20 


21 


22 


23 


24 


25 


26 


27 


SUBAHU’S EXHORTATION. 215 


He who falls into difficulties when he has an able friend, or 
member of his own family, or kinsman, they should be denied 
righteousness, wealth, love and final emancipation, but he 
should not be denied them. Through association with thee, 
O king, I have accomplished this great undertaking. Well 
mayest thou fare! I will depart. Mayest thou participate 
in knowledge, most noble king !” 
The king of 1९451 spoke. 

“Thou hast done a great benefit to good Alarka; how is it 
thou dost not turn thy mind to benefit me? Since associa- 
tion of good men with good men yields fruit and is not bar- 
ren, therefore I have attained the prosperity that is bound 
up with thy patronage.” 


Subahu spoke. 


“The four-fold aims of men are known as righteousness, 
wealth, pleasure, and final emancipation from existence. 
There thou hast righteousness, wealth and pleasure, all of 
them,—the last is wanting. I will succinctly expound it to 
1166 ; listen now with singleness of mind thereto; and hav- 
ing heard and rightly deliberated strive after bliss, O king! 
Thou must have no dealings, O king, with the notion “ Mine,” 
nor the notion “|”; for when one considers rightly, righteous- 
ness has no correlation in the absence of righteousness. 
When thou hast thought in thy soul, ‘I must comprehend of 
what I am’; when thou hast thought in after nights ‘I must 
consider the external and the internal’; thon must discern 
him whose beginning, attributes and ending are Impercep- 
tible, who is changeless, devoid of intelligence, both percep- 
tible and imperceptible ; and thon shalt discern ‘Who am I?’ 
When this indeed is discerned thou hast discerned everything. 
To discern the soul in what is not soul, and one’s own pro- 


perty in what is not one’s own—this 18 folly. I as such have 


passed everywhere, O king, according to the intercourse of 
the world. I have declared all this that thou hast asked : 


now I depart.” 
Having spoken thus to the king of Kasi, the wise Subahu 


216 


28 


29 


30 


31 


32 


33 


34 


39 


36 


37 


38 


39 


CANTO XLIV. 


departed. And the king of Kasi having done obeisance to 
Alarka departed to his own city. 

Alarka, also, enthroned his eldest son as king, and abandon- 
ing every tie resorted to the forest, for his own perfection. 
After a long time becoming purged of the contrary qualities 
and free from all worldly possessions, he attained an unparal- 
leled pitch of religious devotion and gained supreme and final 
bliss. Perceiving all this universe with its gods, demons and 
human beings perpetually bound and being bound in the 
meshes woven of the qualities; bemg drawn by the causes 
brought into existence by sons and other children, by nephews 
and other relations, and by one’s own and other people’s pro- 
perty, and so forth; oppressed with woe, wearing diverse 
appearances, wholly enclosed within the mnd of ignorance, 
possessing no deliverer ; and perceiving himself wholly passed 
beyond, the large-minded king sang this song—“ Alas, woe is 
it that I occupied the kingdom formerly! So have I since 
learnt. There is no happiness superior to religious devotion.” 


Jada spoke. 

Dear father, do thou practise this sublime religions devo- 
tion to attain final emancipation from existence; whereby 
thon shalt attain to that Supreme Soul, in reaching which 
thou shalt not grieve. Then I also will go. What need have 
I of sacrifices? what need of prayers? Action in one who 
has attamed success works towards re-absorption into the 
Supreme Soul. Obtaining permission from thee, I also, 
free from the contrary qualities, free from worldly possessions, 
will so strive after final emancipation that I may attain to 
supreme bliss. 


The birds spoke. 

Having thus addressed his father, and having obtained 
permission from him, the wise Jada, abandoning all worldly 
possessions, departed, O bréhman. His father also, who was 
most large-minded, in like course after becoming a vana- 
prastha entered on the fourth stage of life. There having 
met with his son, and having forsaken the bonds formed of 


JAIMINI AGAIN ADDRESSES THE BIRDS. 217 


the qualities &c., he attained supreme perfection, being wise 
and having acquired self-knowledge at the same time. 

40 All this has been declared to thee, O brdhman, which thou, 
Sir, did ask of us-—at full length and with truth. What 
else dost thou desire to hear ? 


Canro XLV. 


The Birth of Brahma. 


Jaimint thanks the Birds for all the information they have given 
him, and asks about creation, the world, mankind &c.,—In reply they 
relate what Markandeya had taught Kraushtuki regarding all those 
matters, as follows. 

Markandeya extols this Purana as having emanated from Brahmd 
and having been handed down by eminent rishis—Adoration is paid 
to Brahma. 

The wdentity of Pradhana and Prakriti ts asserted—Brahmd alone 
existed at first—From him emanated Pradhdna, which is called the 
Imperceptible—Out of tt issued Mahat (the Intellectual priciple)— 
And out of Mahat wsued Ahankara (the principle of Individuality) 
with tts three characters, the Hvolving, the Modifying, and the Ener- 
gizing—The Evolving Ahankara created sound, touch, form, taste and 
smell, and their corresponding elements, ether, air, light, water and 
earth—The Modifying Ahankara produced the eleven human organs— 
The characters of the elements are expounded. 

Mahat and the other principles produced an egg, the composition of 
which is described—It was animated by Brahma as the Soul, and té 
contained the wniverse, the gods, demons and mankind. 

Jaimini spoke. 
1 Ye have well related this to me, O noble bréhmans, both 
activity and inactivity, the two-fold deeds enjoined by the 
2 Veda. Ah, through your father’s favour, ye have such 
knowledge as this, by which ye have overcome folly although 
3 ye have descended to this animal state. Happy are ye in 
28 


218 


= 


10 


11 


12 


13 


14 


15 


CANTO XLV. 


that your mind, steadfast in your pristine state towards the 
attainment of final emancipation, is not swayed by the be- 
wilderments that spring from objects of sense. O joy that 
the wise lord Markandeya made you known to me as the dis- 
sipators of every doubt! For men who wander in this closely- 
thronged mundane existence there is available association 
with such as your honours; uot for ascetics. IfI after gain- 
ing association with you who have perspicacity in knowledge 
should not succecd in my object, then assuredly* there can 
be no success for me elsewhere. Both in activity and in 
inactivity, in knowledge and deed, no one else has, I think, 
a mind so unsullied as your honours have. 

If then your mind, O noble brahmans, is favourable to- 
wards me, then deign to expound this completely ;—How did 
this universe, both moveable and immoveahle, come into 
existence? And how will it fall into dissolution at the pro- 


=, 


per time, most excellent brdhmans? And how came the 
families that sprang from the gods, the rishis, the pitris, 
created things &c.? And how did the Manvantaras occur ? 
And what was the history of the families of old ; and whatever 
creations and whatever dissolutions of the universe have oc- 
curred; and how the ages have been divided; and what the 
duration of the Manvantaras has been; and how the earth 
remains stable; and what is the size of the world; and what 
are the oceans, mountains and rivers and forests according to 
their situation; what 1s the number of the worlds, the bhtr- 
loka, svar-loka &c., including the lower regions; and what is 
the course of the sun, moon, and other planets, of the stars and 
heavenly bodies also. I wish to hear of all this which is 
destined to subversion ;{ and what will be the end when this 
universe is dissolved. 


The Birds spoke. 


Unparalleled is this load of questions which thou hast 


# Por nytmam read ntinam. प Ahitita-samplava. 
+ For vamésdd read vamésa £ 


16 


7 


18 
19 


20 


21 


27 


28 


THE ANTIQUITY OF THIS PURANA. 219 


asked, O braéhman: we will declare it to thee; listen to it 
here, O Jaimini, as Markandeya expounded it formerly to the 
calm and wise Kraushtuki, a young brahman, who had com- 
pleted his term of studentship. Kraushtuki asked the high- 
souled Markandeya, whom the brahmans were waiting upon, 
what you have asked, my lord; aud we will tell thee what 
the Muni, Bhrigu’s son, told him with affection; listen, O 
brahman, after having paid adoration to the Forefather Brah- 
ma, the lord of the universe, the origin of the universe, who 
presided over creation, who in the form of Vishnu presides 
over its maintenance, and who in the form of the terrible 
Siva destroys it at the dissolution. 


Markandeya spoke. 


Formerly as soon as Brahma4, whose origin is inscrutable, 
came into being, this Purdna and the Vedas issued* from 1118 
mouths; and many paramarshis composed the collections of 
the Purdnas; and the Vedas were divided by them in a 
thousand ways. Righteousness and knowledge, passionless- 
ness, and sovereignty—these four indeed were not perfected 
without instruction from him, the high-souled. His seven 
mind-bornt rishis took the Vedas from him, and his mind-born 
ancient munis took the Purana. C’yavana took’it from 
Bhrigu, and he declared it to the brahmans ; and this purana 
was repeated by the high-souled rishis to Daksha; and then 
Daksha repeated it tome. I will now tell it to thee: it de- 
stroys strife and sin. Hear all this from me with composure, 
illustrious Muni, as I formerly heard it when Daksha related 
it. 

Having paid adoration to the origin of the universe, un- 
born, changeless, the asylum, the upholder of the moveable 
and immoveable universe, the supreme object, Brahma, the 
first male,—the cause which, itself unbegotten,f works in pro- 


* Anuvinihsrita, not in the dictionary. 
+ Manasa. 
रू Anaurasya; not in the dictionary. 


220 


29 


30 


35 


36 


37 


38 


39 


40 


CANTO XLV. 


duction, maintenance and dissolution, wherein everything is 
established—having paid adoration to him, Hiranya-garbha, 
the framework of the world, the wise, I will duly tell of the 
multitude of created things, matchless, great, primeval, formed 
for special ends, various in shape, possessing characteristics, as- 
certainable by the five standards of measure, possessing the 
five streams of life, governed by the’ soul, existent as if per- 
petual and temporary—listen thereto with sublime composure, 
illustrious Sir! 

Pradhana is the cause, which is designated the Imperceptible, 
and which the great rishis call the subtle, permanent Prakriti, 
composed of good and evil. Brahma at first existed certain, 
imperishable, nndecaying, immeasurable, self-dependent, des- 
titute of odour, form, and taste, devoid of sound and touch, 
without beginning or end, the origin of the universe, un- 
changed* by the power of the three qualities, not modern,+ 
unknowable. Subsequent to the dissolution, all this universe 
was pervaded by him completely. 

Then from him, in whom the three qualities existed in 
equipoise, and in whom the Soul{ became prevalent, O Muni; 
and next from the coming into existence of the qualities 
which were being created, at the time of creation the first 
principle Pradhana came into existence. It enveloped 
Mahat;§ as the seed is enveloped by its rind, even so Mahat 
wus enveloped by the Imperceptible. It is three-fold, that 
characterized by goodness, that by passion, and that by 
ignorance. Then from it was evolved Ahankéra,|| which is 
three-fold, the Modifying,{] the Energizing,** and the Evol- 
ving+t+ which is characterized by darkness. And it was en- 
veloped by Mahat, just as Mahat was by the Imperceptible. 

Now the Evolving Ahankdra, modifying itself, created the 
subtle element{} of sound§§ next. From the snbtle element 


* For -prabhavdpyayam read -prabhavdvyayam 2 
+ A-aamprata, { Kshetra-jna. 


§ 


The great Intellectual principle. | The principle of Individuality. 


भु Vaik4rika. ** Taijasa. tft 2110४६01. tt Tan-matra. 
§§ For sabdas tanmdtrakam read gabda-tanmatrakam 2 


41 


42 


43 


tt 


49 


46 


47 


48 


49 


50 


91 


THE PROCESS OF CREATION DESCRIBED. 221 


of sound came the Hther, which has the property of sound ; 
now ether is the sound-element, and the evolving Ahankara 
enveloped it then. The subtle element of touch is indeed 
born next without doubt; the mighty Air is born, its pro- 
perty of touch is well known. And the air, modifying itself, 
created the subtle element of form; Light was produced from 
the air; it is said to have the property of form ; the air which 
is the element of touch enveloped the element of form. And 
light, modifying itself created the subtle element of taste; 
therefrom indeed water also was produced; it has the pro- 
perty of taste; now the element of form enveloped the water* 
which is the element of taste. And the water, modifying 
itself, created the subtle element of smell; therefrom Solid 
Matter} is produced ; smell is well known to be its property. 
Now iu each element resides its peculiar subtle element; there- 
by its possession of that subtle element is a well-established 
fact. Andhence those elements are uniform, inasmuch as no 
difference can be predicated. They are all neither calm, nor 
terrible, nor crass.{ This is the creation of the elements and 
the subtle elements from Ahankara when it is characterized 
by darkness. | 

From Ahankara in its Modifying character, which is distin- 
guished by goodness and possesses goodness in excess, the 
modificatory creation began at once. 

The five organs of the intellect,§ and the five organs of 
action, men call these the energetic|] organs; they are the ten 
Vaikarika deities. The mind{] is the eleventh organ among 
them. Such are the Vaikarika deities known to be. The 
ear, the skin, the pair of eyes, the tongue, and fifthly the 
nose; men say** these are the organs connected with the in- 
tellect for the purpose of perceiving sound and the other 
impressions. The pair of feet, the anus, the organ of genera- 
tion, the pair of hands, and the voice may rank as fifth with 


* Por dpo read apo; for the water was enveloped by the light which 
preceded it; but the change spoils the metre. 

+ Sanghata. { Mudha. § Buddhi. 

|| Taijasa. भु Manas. **® For vakshyate read c’akshate ? 


222 
52 


53 


54 


59 


56 


57 


58 


59 


60 


61 


62 


63 


CANTO XLV. 


them; walking, evacuation, 5९४५५ delight, manual work and 
speech—that is the work for each of these organs respectively. 

Ether has the element* of sound only. When the element 
of touch accrued, Air comes into existence with two proper- 
ties} ; touch is known to be its peculiar property. Moreover, 
when to form accrued both the properties, sound and touch, 
then Fire also came into existence with its threet properties ; 
it has sound and touch and form. Sound, and touch and 
form,—when the element of taste accrued to them, then Water 
with its four properties came into existence; it is to be known 
as being characterized by taste. Sound and touch and form 
and taste, when smell accrued, they consolidated with the 
element of smell enclosed this Earth; hence earth has five 
properties; it 18 seen to be the gross one among created 
things. 

Calm and terrible and crass§ are their distinguishing 
marks; thereby they are known: they contain one another 
through their mutual interpenetration. Within the earth 
as contained all this|| visible and invisible world firmly en- 
closed. And those distinguishing marks are perceptible by 
the organs of sense, and are recollected by reason of their 
permanency. They take each successive one the property of 
its preceding one. These seven principles when un-combin- 
ed are distinctand have various energies : they could not have 
created mankind, unless they had united. And meeting in 
mutual combination, they become mutually dependent; and 
when they all unite into one, they have the marks of a single 
complex body. 

By reason of their being governed by the Soul and also 
through the favour of the Imperceptible, Mahat and the other 
principles, which have different limits, cause an egg to come 
into existence, There hke a bubble on water, the egg gra- 
dually increased by means of the things that existed, O Sage 
most intelligent! In its enlarged state it lay on the water. 


* Matra. § Midha. 
+ Guna. || For imam read idam ? 


t For dvi-gunas read tri-gunas ? थ्‌ Purusha. 


64 


65 


66 


67 


68 


69 


70 


71 


72 


73 


THE PRODUCTION OF THE MUNDANE EGG. 993 


The Soul,* having increased inside the egg sprung from Pra- 
kriti, took the name Brahm4; it indeed was the first cor- 
poreal being, it indeed is called Purusha. And Brahma 
existed first, the original maker of created heings. That egg 
enclosed all these three worlds with all that they contain 
moveable and immoveable. Meru was born from it, and as 
the after-birth were born the mountains; the oceans were the 
fluid contaimed within that egg which held the great Soul. 
Within that egg was all this world, with the gods and de- 
mons and mankind, and the continents and other lands, the 
mountains and oceans, and the throng of luminous worlds. 

Then the egg was enveloped by water, air, fire and ether 
and by the evolving Ahankara externally, ten times over hy 
each of them. It was then surroundedt by Mahat which I 
have mentioned, which had the same magnitude. Mahat 
together with them all was enveloped by the Imperceptible. 
With these seven coverings formed from Prakriti was the 
egg enveloped. Enveloping one another the eight Prakritis 
existed. This very Prakriti is permanent; and that Purusha 
is limited by it. 

Hear thou, moreover, briefly of him who is spoken of hy 
the name Brahma. Just as one sunk in water, on emerging 
from it, seems to be born from water{ and flings the water 
away, so Brahma is both Prakriti and the Soul. The Im- 
perceptible is declared to be his sphere of action;|| hence 
Brahma is called Kshetra-jna, the Soul. A man should 
know all these characteristics of the Soul and its sphere of 
action. 

Such was this creation from Prakriti; and it is governed 
by the Soul; the first stage of creation was preceded by non-in- 
telligence, it became manifest like the lightning. 


* Kshetra-jna. t For veshtitah read veshtitam ? 
t For jala-sambhavam read jala-sambhavah f 
§ Vibha. || Kshotra. 


224, CANTO XLVI. 


Canto XLVI. 


The computation of Brahmd’s life. 


Markandeya moralizes on Brahma and Prakritiu—and describes 
Vishnu and 6८५ as special forms of Brahmad—-He explains how 
human and divine years are reckoned, the duration of the four 
ages, the Krita, the Tretd, the Dvapara and the Kali, and of a 
Manvantara, and the length of Brahma’s day and life. 


Kraushtuki spoke. 


il Adorable Sir! thou hast related to me correctly the genesis. 
of the egg, and thou hast told me of the hirth of the mighty 

2 Soul Brahmé within the egg of Brahmé. I wish to hear this 
from thee, O scion of Bhrigu’s race, when things are not 
created, and nothing exists, everything having been destroyed 
by Time at the end of the dissolution of the Universe. 


Markandeya spoke. 

3 When all this universe becomes dissolved in Nature,* this 

4 dissolution is designated ‘natural’+ by the wise. When the 
Imperceptible subsists within itself, and when all modifica- 
tion is suspended, Nature and the Soult subsist with same- 

5 ness of character. Then both darkness and goodness subsist 
in equipoise, neither being in excess or in deficiency, and 

6 permeated by each other. Just as oil exists in sesamum 
seeds, or as ghee in milk, so passion also exists permeant 
within darkness and goodness. 

7 The day of the Supreme Lord§ lasts from the birth of 
Brahma, as long as the two half paras which compose his 
life ;|| and his night during the dissolution is of the same 

8  duration.{[ Now at the dawn of day he awakes, he who is 


* Prakriti. + Prakrita, { Purugha. § Parega. 

|| The text seems incorrect ; a better reading obtained from a MS. belong- 
ing to Babu Nagendra Chandra Basu of Calcutta is utpatter for utpattir, and 
dyur vai for dyusho. See verse 42. 

शु The same MS. reads tat-samak samayo instead of tat-samd samyame ; 
with practically the same meaning, 


10 


11 


12 


13 


14 


15 


16 


17 


18 


19 


20 


THE COMPUTATION OF BRAHMA’S LIFE. 925 


the origin of the universe, who is without beginning, who is 
the cause of all things, whose soul transcends thought; every 
one else works in an inferior way. 

The Supreme God, quickly enters into Nature and the Soul, 
as the lord of the universe, and agitates them with his intense 
supernatural power. Just as love, or a breeze of Spring, 
entering into young women tends to produce agitation, so 
does he, who is the embodiment of supernatural power. 
When Pradhana is agitated, the god Brahma is born and is 
contained within the cavity of the egg, as I have already 
told thee. At first he is the agitator; as the husband of 
Nature, he is the thing to be agitated; and he exists with 
contraction and expansion even in the state of Pradhana. He 
is born, though he is the birth-place of the universe; though 
devoid of qualities, he possesses the quality of passion; when 
he assumes the character of Brahma, he engages in creation. 

In the character of Brahmaé he creates mankind; then 
possessing an excess of goodness, he becomes Vishnu and 
protects them righteously; then, with darkness prepondera- 
ting in him, he as Rudra dissolves the whole universe with 
its three worlds, and sleeps. He possesses the three qualities, 
and yet he is destitute of qualities. Just as he is at first the 
pervading Soul, then the preserver, and lastly the destroyer,* 
so he takes appellations which designate him as Brahma, 
Vishnu or Siva. As Brahma he creates the world; and as 
Rudra he destroys them; and as Vishnu he holds a neutral 
position. These are the three conditions of the Self-existent. 
Passion and Brahma; darkness and Rudra; goodness and. 
Vishnu the lord of the world: these indeed are the three 
deities; these indeed are the three qualities. These verily 
are mutually paired, and are mutually dependant: they are 
not separated for a moment; they do not forsake one another. 

Thus Brahma, the four-faced god of gods, is anterior to 
the universe: assuming the quality of passion, he engages in 
creation. 


* Ldvaka (from 1%), one who cuts to pieces, one who destroys. Would not 
ldyaka (from ९६) be better, one who brings on the dissolution ? 


29 


226 
21 


22 


23 


24 


25 


26 


27 


28 


29 


30 


31 


32 


CANTO XLVI. 


Brahma who is adored as Hiranya-garbha, the first of the 
gods, and without beginning, who sits in the middle of the 
lotus-like earth, was born in the beginning. One hundred 
years is the full length of life for him, the high-souled, accord- 
ing to the true Brdhmya computation. Hear from me how it 
is reckoned. 

A 1481018, is said to be composed of fifteen winks of the 
eyelids; and thirty kdshthas make a kala; and thirty such 
kalds make a muhtrta. A day and night among men contain, 
it has been settled, thirty muhurtas; and with thirty days 
are reckoned the two lunar fortnights and the month; of 
six months consists the sun’s half-yearly course; the two 
half-yearly courses on the south and north of the equator com- 
pose the year. Such a year is a day and night of the gods ;* 
the day thereof is the sun’s northern half-yearly course. 

Now of twelve thousand divine years consist the four ages 
named the Krita, the Treta, &c. Hear from me how they 
are divided. 

Now the Krita age is said to have contained fonr thousand 
years ; its commencing twilight was four hundred years, and 
the closing twilight was of the same duration. The Treta 
age was three thousand divine years; and three hundred 
years was its commencing twilight, which was indeed of that 
duration, and its closing twilight was of the same duration. 
The Dvapara age was two thousand years; and its commen- 
cing twilight is declared to have been two hundred years, and 
its closing twilight was two hundred years. The Kali age 
is a thousand divine years; O brahman; two hundreds of 
years are called its commencing and closing twilights: 

This period of twelve thousand divine years is called a yuga; 
it has been laid down by the poets; a thousand times this 
period are called one of Brahma’s days. 

In one of Brahma’s days, O brahman, there may be four- 
teen Manus. They live according to their portions; that 
thousand is divided among them. The gods, the seven 


* Thus one divine year = 360 human years, 


THE COMPUTATION OF BRAHMA’S LIFE. 297 


rishis, and Indra, Manu, and the kings his sons, are created 
with Manu and pass to dissolution with him in regular order. 
34 Seventy-one repetitions of the four ages, with a fraction in ex- 
cess, constitute 2 manvantara; hear from me its computation in 
385 human years. Thirty full crores reckoned duly, O brahman, 
36 and sixty-seven lakhs more by reckoning, and twenty thou- 
sands—this is the period of seventy-one times the four ages 
without the excess fraction; this is called a manvantara. 
37 Hear it from me in divine years; eight hundred thousands 
of years by divine reckoning,* and fifty-two thousands of 
38 years more in addition. A day of Brahma is declared to be 
this period multiplied fourteen times. At its termination 
the dissolution is declared by the wise to be the necessary 
result, O brahman. 
39 The Bhir-loka, the Bhuvar-loka and the Svar-loka are 
perishable and 08884 to dissolution; and the Mahar-loka 
40 stands, yet the dwellers therein by reason of the heat go to 
the Jana-loka. And Brahma sleeps indeed during the night 
in the three worlds which have been dissolved into one ocean. 
41 That night is of exactly the same duration. At its termina- 


* This line as it stands in the text seems incorrect. The four ages con- 
tain 12,000 divine years or 4,320,000 hnman years, and 71 times this period 
contain 8,52,000 divine years, or 306,720,000 human years. This latter 
period agrees with the ennmeration in verse 36 (viz., 30,67,20,000 years), but 
instead of the former the text gives 8,000 + 52,000, ४. € , 60,000 divine years, 
unless we read Sata-sahasrdni for varsha-sahasrdni. Yutam, however, seems 
wrong as regards both grammar and meaning. 

+ This does not agree with verse 31, if we take the words ‘this period” 
to refer to verses 35, 36 and 87. In verse 31 one of Brahma’s days is said to 
be 12,000,000 divine years or 4,320,000,000 human years, bnt 14 times the 
period mentioned in the latter verses contain 11,928,000 divine years, or 
4,294,080,000 human years. We mast bring in here the excess fraction re- 
ferred to in verse 34, which by calculation is fonnd to be 7; thus 713 times 
the ynga of 12,000 divine years = 857,142} divine years of the manvantara 
and 14 times this last period exactly = 12,000,000 divine years of Brahma’s 
day. Similarly with regard to haoman years. 

t For dydti read dydnti ? 


228 


42 


48 


44 


CANTO XLVITI. 


tion creation begins again. And so passes one of Brahma’s 
years, and a hundred years is the whole. For a hundred of 
his years is denominated a Para; and a Parardha or half a 
Para is well-known to be composed of fifty years. So then a 
Parardha of his life has elapsed, O brahman; at the close of 
which occurred the Mah4-kalpa, which is famed as the Padma. 
Of the second Par4rdha which is now passing, O brahman, 
the first kalpa (or cycle) ordained is this one called the 
Varaha. 


Canto XLVII. 


The Creation from Prakriti and the Vikdras.* 


Markandeya continues—After the Padma Maha-kalpa Brahma 
awoke, and as Narayana raised the earth out of the sea 
of dissolution and fashioned it in us present shape—Then he 
created, first, the vegetable world—secondly, the animal world— 
thirdly, the gods—fourthly, mankind—fifthly, Anugraha—and 
siathly, the bhutas—Markandeya summarizes the nine creations, 
viz., these siz, and the three described in Oanto XLV. 


Kraushtuki spoke. 


Tell me fnlly how Brahma, the adorable, the creator, the 
lord of all creatures, the master, the divine, created all crea- 
tures. 

Markandeya spoke. 

Here I tell thee, O brahman, how the adorable eternal 
framer of the worlds created all the universe moveable and 
immoveable. 

At the dissolution which followed the Padma+ Mahé-kalpa, 
the lord Brahma awoke after having slept through the night. 


* The products evolved from Prakriti. 
¶ For padmdvasdne read pddmdvasdne ? 


13 


14 


15 


16 


17 


THE CREATION FROM PRAKRITI AND THE VIKARAS. 929 


Then with goodness predominating in him he gazed on the 
empty world. And here men utter this verse to Narayana, 
who has Brahma’s own form, god of the universe, changeless 
in might. “Nar& means water and bodies’*—we have thus 
heard it is a name for water; and in it he lies, hence he is 
called Narayana. 

On awaking he knew that the earth had disappeared with- 
in that water, and then became desirous through reflection to 
deliver+ the earth therefrom. He assumed as of old in the 
kalpas and other times, other bodies such as those of a fish, a 
tortoise and other animals, and likewise he took the body of 
a boar. The lord who 18 composed of the Vedas and sacri- 
fices assumed a heavenly form composed of the Vedas and 
sacrifices, and entered the water; he reached everywhere and 
existed everywhere. And the lord of the world raised the 
earth out of the lower regions, and set it free in the waiter, 
while the Siddhas who abode in Jana-loka bent their thoughts 
on him. The earth floated like an immense boat on that 
ocean, but does not sink by reason of the amplitude of its size. 
Then he made the earth level and created the mountains on 
the earth. Formerly when creation was burnt up by the 
then world-destroying fire, those mountains on the earth were 
totally consumed by that fire. The rocks were engulphed in 
that one ocean, and the water was driven together by the 
wind; wherever they adhered and remained, there the moun- 
tains grew into being. Then he divided the earth, adorned 
with seven dvipas; and he fashioned the four worlds, the 
Bhur-loka and the others, as before. 

While he pondered on creation, as of old in the kalpas and 
other times, he next became manifested as devoid of intelli- 
gence, as enveloped in darkness. Darkness, folly, infatuation, 
gloominess, and blind consciousness—ignorance,{ composed of 
these five, became manifested out of the Supreme Soul. 
Creation irrational became established in five ways while he 
was meditating. Externally and internally it was destitute of 


* Tanavah. ¢ Sam-ud-dhara ; not in the dictionary. J A-vidya. 


230 CANTO XLVIt. 


light,* its soul was concealed, it consisted of vegetation ;+ 
and since vegetation is declared to be “primary,’t hence 
this is indeed the Mukhya creation. 

18 He considered that creation incapable of causation,§ and 
thought of creating another yet. While he was meditating 
on its creation, the animal world, in which the stream of lifel| 

19 is horizontal, came next into existence. Since its activities 
are displayed horizontally, hence it** is known.as the “ tiryak- 
srotas.” Cattle and other quadrupeds are well-known as being 
of that kind; they are indeed characterized chiefly by igno- 

20 rance and are unintelligent; and they stray in wrong courses, 
and in their ignorance are subservient to knowledge; they 
are self-swayed, and devoted to self; they comprise twenty- 

21 eight classes. They all possess light* internally, but they 
are mutually circumscribed.tt 

He thought even that creation was incapable of causation, 

22 and while he meditated, another came into existence; now 
this, the third, was the group of beings in which the stream 
of life passed upwards ;}} it was characterized chiefly by good- 
ness. Those beings abound in pleasure and affection; they 

23 are uncircumscribed outwardly and inwardly; and _ possess 
light* externally and internally ; they originated from an up- 
ward stream of life. Now that third creation of the Supreme. 
Being who was satisfied in soul thereat is known as the crea- 

24 tion of the gods. When that creation came into being, 
Brahma was pleased. 


* Prakééa. This is defined by S’ri-dhara Sv4mi to mean “ clear knowledge ” 
(prakrishtam jndnam). It had no clear external perception of sound &., or 
clear internal feeling of happiness, &c. 

+ Naga. { Mukhya. 

§ For drishtvéd sddhakam read drishtudsddhakam; see the second line of 
verse 21, 

| Srotag; or the current of nutriment. q Tiryak. 

** Por ed read sah £ 

tt A-vrita. S’ri-dhara explains this as, ‘‘ mutually ignorant of their birth, 
nature, &c,”’ 

ti Urdhva-srotas. 


THE CREATION FROM PRAKRITI AND THE VIKARAS. 431 


Then he meditated further on another creation which should 

25 be capable of causation and be the highest. While he medita- 
ted so, and meditated on truth, the group of beings in which 
the stream of life passes downwards,* and which is capable 
of causation,t next became manifest out of the Impercepti- 

26 ble. Since the streams of life in them moved downwards, 
hence theyf are ^^ arvak-srotas;” and they possess light§ 
copiously ; they are characterized chiefly by ignorance and pas- 

27 8107, Hence they have abundance of suffering, and are con- 
tinuously engaged in action; and they possess light externally 
and internally. They are mankind and are capable of causation. 

28 Anugraha|| was the fifth creation; it is disposed in four 
ways, by contrariety,4] and by perfection,** bytranquillity,tt 

29 and by satisfactiont{ hkewise. The objects of this creation 
moreover have knowledge of the past and of the present. 

30 The creation of the origins of the gross elements§§ and the 
gross elements|||| is called the sixth; they all possess com- 
prehensiveness,{{[ and are prone to mutual division ;*** and 
the origins of the gross elements are to be known as both 
impulsive and devoid of propensities. 

ol Now the creation of “mahat” is to be known as the first 
by Brahma; and the second of the “‘tan-matras” is called 

32 the creation of the “‘ bhitas;” and the third creation is that 
of the *‘ vikdras,’ +++ and it is perceptible by the senses. So was 
produced the creation from Prakriti wherein Intelligence pre- 


# Arvak-srotas. + For sédhakah read sddhakam ? 

t For ta read te £ § Prakééa, see note * p. 280. 

|| This is the Pratyaya-sarga or intellectnal creation of the Sankhya philo- 
sophy. But S’ri-dhara explains it as an inferior creation of gods (deva-sarga), 
who are characterized hy hoth goodness and ignorance. It is characterized 
by ignorance because it is nonrished hy the ignorance among immoveahle 
objects and the animal creation; it is characterized hy goodness, hecause it 
harmonizes with and thrives upon the perfection and satisfaction among 
mankind and the gods; and it is called Anngraha, hecanse it favours (anu- 
grabaka) the several natural dispositions of those ohjects. 

भ Viparyaya. ** Siddhi. ++ S’anti. {4 Tushti. 

§§ Bhitadika. |||| 211४8. q@ Pari-graha. *##* Sam-vi-bhaga, 

+++ The products evolved from Prakriti. 


232 
33 


34 


35 


36 


CANTO XLVIII. 


ceded. The “mukhya” creation was the fourth, the mukhya 
things are known as immoveable. The fifth was that called 
“tiryak-srotas”’* and “tairyag-yonya.” Next was the sixth 
creation, that of the “ urdhva-srotas”;+ it is known as the 
creation of the gods. Then the creation of the “ arvak-srotas ” 
is the seventh; itis that of mankind. The eighth creation 
18 “anugraha”; itis characterized by goodness and ignorance. 
These last five creations are known as those which were 
evolved from the Vik4ras,t and the first three as those 
evolved from Prakriti. The ninth creation was Prakrita 
and also Vaikrita; it is known as “ Kaumara.’’|| Thus these 
nine creations of the Praja-pati have been declared. 


Canto XLVIII. 


The Course of Creation. 


Markandeya relates how Brahma created the Asuras, the gods, 
the pitris and mankind, and the night and day and the two 
twilights—He mentions the times when those beings are powerful 
—He relates the creation of the Rdkshasas, Yakshas, Serpents, 
Pisac'as, and Gandharvas—Next of all beasts, birds and other 
animals—-Then of varrous sacred hymns and metres—Then of the 
lightning, thunder, and other phenomena—And lastly Brahma 
assigned all things their shapes, pursuits and names. 


Kraushtuki spoke. 


O adorable Sir, right well hast thou related the creation 
briefly to me; tell me, O brahman, fully of the origin of the 
gods. 


* For tiryak-srotas read tiryak-srotds ? 

+ For tato ’rddha-srotasédm read tathorddhva-srotasdm 2 

‡ Vaikrita. § Prakrita. 

|| This is the creation of Nila-lohita Rndra (see Canto LIT) and of Sanat- 
kumara and the other mind-born sons of Brahma, the Knméras. This crea- 


tion 


is called prakrita becanse Rudra sprang into existence hy himself, as 


mentioned in that canto, verse 3. It is also called vaikrita, because the 
Knméras were created by Brahma in the form he assumed of a vikéra 
(vikriti-bhita). 


10 


11 


12 


13 


THE COURSE OF CREATION. 233 


Markandeya spoke. 

Creation 18 impregnated with the good and bad* actions of 
previous existence, O brahman; and because of this well- 
known lawt, created beings, though they are destroyed in the 
dissolution, are not delivered, from the consequences of their 
actions. 

The gods and other divine beizgs, and stationary things, and 
the four classes of mankind, O brahman, were produced in 
his mind when Brahma was engaged in creation. 

Then being desirous of creating the four classes of beings, 
namely, the gods, the Asuras and the pitris, and mankind, he 
infusedt himself in the waters. The particle of darkness 
grew up in excess as the Prajd-pati was rapt in medita- 
tion. First-then out of his buttocks, as he was desirous 
of creating, were produced the Asuras. And then he cast 
aside that body which was composed of the particle of dark- 
ness; that body cast aside by him forthwith became Night. 

Being desirous of creating, he assumed another body and 
experienced delight; then were produced from his mouth the 
Gods in whom goodness predominates. And the mighty lord 
of created beings abandoned that body also, and when cast 
aside it became Day wherein goodness predominates. 

Then he took another body which was indeed characterized 
by the particle of goodness; the Pitris were produced from 
him while he deemed himself to be.a pitri. The lord, after 
creating the pitris, abandoned that body also, and when 
abandoned it became the Twilight that intervenes between 
day and night. Next the lord assumed another body charac- 
terized by the particle of passion, and then were produced 
Mankind who spring from the particle of passion. After 
creating mankind, the lord abandoned that body, and it be- 
came the Twilight that ends the night and begins the day. 

Thus these bodies of the wise God of gods have become 
famed as the night and day, and the evening twilight and 


* Por kugald kugalair read kugalékuégalair. 
+ For khydtd read khydtyd ? त Or, united himself with. 


30 


234 CANTO XLVIII. 


14 the morning twilight, O brahman. Three are characterized 
by the particle of goodness, namely, the morning twilight, the 
evening twilight and the day; the night is characterized by 
15 the particle of darkness, hence it ts called Tri-yamika.* Hence 
the gods are powerful by day, but the Asuras by night, and 
mankind at the coming of the morning twilight, and the pitris 
16 at theevening twilight. dé these tumes these classes of beings are 
undoubtedly powerful and unassailable by their foes; and 
when they light upon the adverse times they lose their power. 
17 The morning twilight, the night, the day, and the evening 
twilight, these four are indeed the bodies of the lord Brahma, 
and they are invested with the three qualities. 
18 Now after creating these four, the Praj4-pati, feeling hnnger 
and thirst, took another body composed of passion and dark- 
19 ness during the night; during its darkness the adorable 
unborn god created bearded monsters wasted with hunger; 
20 and they endeavoured to eat up that body. Some of those 
monsters, who said “let us preservet it from them,” were 
called Rakshasas in consequence ; and those who said “let us 
devour{ it” were called Yakshas, from yakshana,. ‘ eating,’§ 
O brahman. 
21 When the creator Brahma saw them, the hair of his head 
through his displeasure grew withered|| and lost its erectibi- 
22 lity.{ Through its downward gliding** it became the Ser- 
pents,{{ and from its lossf{{ of erectibility they are known as 
the Ahis or Snakes. Thereupon in anger at having seen the 
23 Serpents, he fashioned beings possessed with anger ;§§ they 
were born as the flesh-eating demons, tawny-hued and fierce. 


* That is, “‘having its conrse with the three others,” from tri and ydma 
(from root ‰4) 5 or, “ keeping the three others in check,” from tri and yama 
(from root yam). The meaning “having three watches” from tri and ydma 
(from root yd) is discarded here. 

+ Rakshama. { Khaédéma. 

§ Yakshana seems a mistake for jakshana. 

|| For s‘éryanta read sirnas tu ? 


{| Samérohaya-hina. ** Sarpana. tf Sarpa. tt Hinatva. 
8§ For krodhdtmdno read krodhdtmano ? 


THE COURSE OF CREATION. 235 


Next while he meditated on the earth,* the Gandharvas 
24 were born 88 his offspring. They were born from him as he 
drank speech in,t hence they are known as the Gandharvas. 
When these eight classes of divine beings were created, the 
25 lord next created other things, birds and cattle.t He created 
goats§ from his mouth; and he created sheep from his 
26 breast; and Brahma fashioned kine|| from his belly and from 
his loins ; and from his feet swift] horses and asses, and hares 
27 and deer, camels and mules and other animals of variou 
kinds; plants and fruit-trees were produced from the hair of 
28 his body. When he had thus created the cattle and plants, 
the lord performed a sacrifice. 
From him at the beginning of the kalpa, at the commence- 
29 ment of the Tretaé Age issued the cow, the goat, mankind, the 
sheep, the horse, the mule, and the ass (these animals men 
call domestic cattle), and others (which they call wild animals, 
30 hearken to me), namely the beast of prey, the cloven-hoofed 
beast, the elephant, monkeys, fifthly birds, sixthly aquatic 
beasts, and seventhly creeping animals. 
31 And for the sacrifices he fashioned from his front mouth 
the gayatri, and the tric’a strophe, the tri-vrit hymn of praise,** 
32 the rathantara samans, and the agni-shtoma verses. And he 
ereated from his right mouth the yajur hymns, the tri-shtubh 
metre, sacred hymns,ff and the fifteen hymns of praise,{{ and 
33 the brihat-saman and the uktha verses.§§ He fashioned from 
his hindmost mouth the saman hymns, the metre jagati, and 


* Dhyayato gam. + Pivato v4c’am ; the derivation is not apparent. 

‡ Paéavo; by ancient use for pasiun. 

§ Ajdh for ajdn, by ancient use ; so also avayo for avin ‘sheep.’ 

|| Gdvas for gds, by ancient use. But the MS. in the Sanskrit College 
Library, Calcutta, reads instead— 

Tatah svac'c’ handato *nydni vaydmsi vayaso ’srijat. 

“Then he created other winged animals from his bodily energy according 
to his wish.” 

ग Samd4tanga; not in the dictionary : from the root sam-d-tang ई 

** The eleventh hymn of the ninth Mandala of the Rig-Veda sung in a 
special way. ft C’handas. tt Stoma, 

§§ For uktam read uktham. 


2.36 


34 


35 


36 


37 


38 


39 


40 


41 


42 


43 


44, 


CANTO XLVIITI. 


the fifteen hymns of praise,* the vairipa sAman, and the ati- 


' 1612 verse.t| He created from his left month the twenty- 


first Atharva hymn, and the aptor-yaéman sacrificial verse, 
the anu-shtubh metre and the virdj metre. 

The mighty adorable god created at the beginning of the 
kalpa the lightning, the thunderbolts and the clouds, and 
the ruddy rainbows, and the periods of life.t And crea- 
ted things great and small were produced from his limbs. 

Having created the first four classes of beings, the gods, 
the Asuras, the pitris and mankind, he next created the 
things that exist both immoveable and moveable, the Yakshas, 
the Pisdc’as, the Gandharvas and the bevies of Apsarases, 
men and Kinnaras and Rakshasas, birds, cattle, wild animals 
and snakes, and whatever is changeless and changeful, 
stationary and moveable. 

Whatever actions they were severally endowed with ori- 
ginally at their creation, those very actions they are endowed 
with when they are created again and again. Noxionsness 
and harmlessness, gentleness and cruelty, righteousness and 
unrighteousness, truth and falsehoud,—animated thereby they 
have their being; therefore they severally take delight in 
those characteristics. The lord, the creator, himself ordained 
diversity and specialization§ among created things in their 
organs and pursuits and bodies. And he assigned the names 
and shapes of created things, and propounded the duties of 
the gods and other beings, even by the words of the Veda at the 
beginning. He gives names to the Rishis, and to the several 
created classes|| among the gods, and to the other things that 
were brought forth at the close of the night.§ As the signs 
of the seasons appear at their appropriate season,** and various 
forms appear amid alteration, so those very signs and forms 
appear as actual factst} in the ages and other periods. 


* Stoma; but another reading is seventeen. 
+ A part of the seven soma-samstha sacrifices. 


t Vaydmsi; or, birds. § Viniyoga. 


|| Srishti. ¶ For sarvaryyante read s’urvaryante ? 
## Bor yathdritau read yatharttay ? tt Bhava, 


THE COURSE OF CREATION. 237 


45 Such then* were the creations of Brahm4 whose origin 
is undiscernible ; they occur from kalpa to kalpa as he awakes 
at the close of his night. 


Canto XLIX. 


The Oourse of Oreation. 

Markandeya describes the creation of the primeval human race, 
and thew sumple condition and happy life—When they ultimately 
died out, modern men fell from the sky, and lived in kalpa trees— 
Passionate affection sprung up among them—and covetousness neat, 
which destroyed the trees, and drove them to form communities—Their 
measures of length are explained—and fortresses, towns, villages and 
houses described—The Treta Age began—with the existing rivers and 
vegetation—and the people lwed on the vegetation—They then took 
private possession of property according to might, and the vegetation 
perished—Then they supplicated Brahmd, and he created all existing 
cereals and plants—The seventeen cereals and the fourteen sacrificial 
plants are specified—Brahma ordained their means of livelihood, 
which could be gained only through labour, and their laws, castes, &c. 
—The spheres assigned to various classes after death are mentioned. 

Kraushtuki spoke. 
1 Thou hast told me, Sir, of the group of beings in which 
the stream of lifef passes downwards; tell me fully, 0 
2 brahman, how Brahma created the human creation, and how 
he created the classes of men, and how their qualities, O 
wise Sir; and tell me what business has been assigned to 
the brahmans and those other classes severally. 


Markandeya spoke. 
3 While Brahm4 was first creating and was meditating on 
truth, he created a thousand pairs of human beings from his 
4 mouth, 0 Muni; when born, they come into being, charac- 
terized chiefly by goodness, and self-glorious. He created 


# Tor ta read tu? + For sarvaryyante read s’arvaryante ? 
t Or, current of nutriment. 


238 
5 


15 


16 
17 
18 


19 


CANTO XLIX. 


another thousand pairs from his breast; they were all 
characterized chiefly by passion, and were fiery and impa- 
tient. And he created again another thousand miserable 
pairs from his thighs ;* they were known as characterized 
chiefly by passion and ignorance, and as enviously disposed. 
And he created another thousand pairs from his feet ; they 
were all characterized chiefly by ignorance, aud were un- 
fortunate and little of understanding. 

Then those living beings, produced in pairs, were rejoicing 
together ; urged by their mutual distress they hastened to 
sexual intercourse. Thenceforward pairing originated im 
this kalpa. Women did not have their courses month by 
month ; hence they did not then bring forth offspring, although 
they engaged in sexual intercourse. They bring forth just 
pairs of children once at the close of life. Thenceforward 
pairing originated in this kalpa. By meditation and thought 
those human beings give birth ४0 offspring once, Sound and 
the other objects of sense were pure severally in their five 
marks. 

This was this creation of the human race which the Praja- 
pati formerly produced. Sprung of his lineage they worship- 
ped this world, and they pay homage to rivers, lakes, and 
seas and the mountains also. During that age those human 
beings lived indeed feeling little cold or heat. They received 
delight according to their natural dispositions from the objects 
of sense, 0 wise Sir; no opposition, nor enmity, nor envy 
existed among them. They paid homage to the mountains 
and the seas; they lived wholly without habitations ; their 
actions were unswayed by love; their minds were always 
joyful. Neither Pisdc’as, nor Nagas, nor Rakshasas, nor en- 
vious men, nor cattle, nor birds, nor crocodiles, nor fish, nor 
creeping insects, nor egg-born animals hindered them, (for 
those animals are the offspring of iniquity,) nor roots, nor 
fruits, nor flowers, nor the seasons, nor the years. Time was 
always happy; there was neither heat nor cold in excess; as 
time passed by, they attained wonderful perfection. More- 


* For marutah read drutak. 


20 


21 


22 


23 


24 


25 


26 


27 


28 


29 


30 


31 


32 


33 


THE COURSE OF CREATION. 239 


over they enjoyed satisfaction in the fore-noon and at noon; 
and again satisfaction came without exertion to those who 
wished for it, and exertion also sprang up in the mind of 
those who wished for it. The water was exquisite. Perfec- 
tion was merry with many a delight for them ;* and another 
was produced that conferred every wish. And with bodies 
uncared for, those human beings had lasting youth. Without 
resolve they produce offspring in pairs; alike is their birth 
and form, and together also they die. Devoid of desire and 
hatred they lived to each other. All were equal in form and 
length of life, without inferiority or superiority. They live 
their measure of life, four thousand human years; nor have 
they misfortunes through affliction. Everywhere moreover 
the earth was entirely blessed with good fortune. 

As the people died in the course of time, so their prosperity 
gradually perished everywhere; and when it had altogether 
perished, men fell down from the sky. Those kalpa trees 
were commonly produced which are called houses ; and they 
brought forth every kind of enjoyment to those people. At the 
beginning of the Treta age the people got their subsistenoe 
from those frees. Afterwards in the course of time passionate 
affectiont sprung up snddenly among them. By reason of 
the occurrence of passionate affection menstruation occurred 
month by month, and conception frequently took place. 
Then those trees were called houses{ by them. But branches 
certainly fall from other trees, O brahman; and they yield 
clothing and ornaments out of their fruits. In the separate 
cavities of the same fruit of those trees was produced very 
strong honey, which excelled in smell, colour and taste, and 
which no bee had made; on that they subsisted at the begin- 
ning of the Treta age. 

Afterwards in course of time those people grew covetous 
besides ; their minds being filled with selfishness they fenced 


* The text siddhir ndmndvayo na sé seems incorrect ; instead of it, another 
MS. reads siddhir ndndrasollasd, which I have adopted. 

+ Raga. 

{ Does this mean the trees were called houses (grtha) from the offspring 
(garbha) begotten there P 


240 CANTO XLIX. 


the trees* round ; and those trees perished by reason of that 

34 wrong conduct on their part. Strife sprang up in conse- 
quence; their faces felt cold and heat and hunger. Then 
for the sake of combination and resistance they made towns 

35 at first; and they resort to fortresses in inaccessible deserts 
and wastes, in mountains and caves; also they industrionsly 

36 constructed with their own fingers an artificial fort on trees, 
on mountains and in water, and they first made measures 
intended for measnrement. 

87 <A minute atom, a para sikshma, the mote in a sunbeam,t 
the dust of the earth, and the point of a hair, and a young 
lonse,f and a louse,§ and the body of a barley-corn;|| men 

38 say each of those things is eight times the size of the preced- 
ing thing. Hight barley-corns equal an angula or finger- 

39 breadth ;** six finger-breadths are a pada,t}+ and twice that 
is known as a span ;{ ¶ and two spans make a cubit measured 
with the fingers closed in at the root of the thumb ;§§ four 
cubits make a bow, a pole,||{| and equal two nadikas; two 

40 thonsand bows make a gavyiti;{ and four times that are 
declared by the wise to be a yojana ;*** this is the ntmost 
measure for purposes of calculation. 

41 Now of the four kinds of fortresses three occur naturally ; 
the fourth kind of fortress is artificial. Now those men 

42 constructed it laboriously ;+¢+ and they also constructed, O 


* For vrikshds read vrikshams 2 + For trasha-renur read trasa-renur. 

{ For nishkdm read likshd. § For ytikdm read ytkd. || Yavodara. 

भु For ekddaga-gunam teshdm another MS. reads kramdd ashta-gundnydhur, 
which is much better. 

** For yava-madhyam another MS. reads yavdényashtau. 

tt A foot’s breadth? If For vitasti-dvigunam read vitastir dvigunam ? 

§§ For -veshtanam read -veshtanak? This relation indicates a long arm, or 
small hands and feet. An average cnbit so measured would be equal to ahout 
15 inches. ||| Danda. 

गब A stretch of pasture-ground. Taking the cnbit at 15 inches, this length 
would be 10,0CO feet, or abont 15% mile. 

*** Taking the cubit at 15 inches, the yojana equals 40,000 fest, or about 

2 miles. 

ttt The text tac’ c’a kurydt satastu te appears corrupt. A better reading is 

tac’ c’akrur yatnatas tu te from a MS. in the Sanskrit College Library, 


THE DEVELOPEMENT OF MANKIND. 241 


brahman,* the pura,t and the khetaka, the droni-mukhat 
likewise,§ and s4kh4-nagarakas and the three kinds of kar- 
43 vatakas,|| and the grémas together with the arrangement of 
the ghoshas, and the separate habitations therein ; and they 
44 built lofty ramparts surrounded on all sides with fosses. They 
made the pura, or town, extend for a quarter of a yojana in 
every direction, and slope’ down to water on the east; they 
made it auspicious and peopled it with colonies from noble 
families.** And with a half of it they laid out the kheta,tt 
and with a quarter of it the karvata ;{f and then the inferior 
portion which is made with the remaining quarter is called the 
46 droni-mukha.§§ A town destitute of ramparts and 08868 ||| is 


* For dvijah read dvija? The vocative seems preferable as Markan deya 
is relating what happened in a previous age, and the work desoribed would 
not fall to a brahman’s duty. If dvijah be retained, the word kurydt must be 
understood. 

t This is explained in verse 44. 

{ These two words are explained in verse 45. 

$ For tadva read tadvad. 

|| Theee two words are not in the diotionary ; they are explained in verses 
45 and 46. For karvatakam trayf read karvataka-traytm 2 

शा Sanghosha is not in the dictionary. For gramd-sanghosha-vinydsam read 
grdmam sa-ghosha-vinydsam ? Grama is explained in verse 47, and ghosha in 
verse 50. 

#* S’nddha-vaméa-vahirgamam. 

tt Prof. Sir M. Monier-Williams explains kheta, ‘a village, the residence 
of peagants and farmers; a small town, half a pura”; but here it apparently 
16808 a particular portion of the pura; does it mean the “inhabited or 
residential area’’ ? 

{fi 116 word is eaid to mean “a. village, market-town, the capital of a 
district,’’ but here it denotes a particular portion of the pura; does it mean 
the bazar or the “‘ area ocenpied with the market and ehops”’ ? 

§§ This word eaid to mean “the capital of a district, the chief of 400 vil- 
lages,” but here it evidently refers 10 the lowest part of the pura; does it 
mean the “area inhabited by the labouring population or the lowest 01988688 ” ? 

|| For prékdram parikhd-hinam read prékdra-parikhd-hinam ? Or, is the 
verse intended to say that a town surrounded with a rampart but withont a 
fosse is 2 varma-vat? This would agree better with the meaning of varma- 
vat, Prof. Sir M. Monier- Williams explains it as ‘‘an unfortified (?) town,” 


34 


242 CANTO XLIX. 


called a varma-vat; and a s4kh4-nagaraka* is another kind of 
47 town which possesses ministers and feudatory princes. More- 
over, a dwelling placet+ which abounds with gidras and water,t 
where the cultivators are independently prosperous,§- and 
which is situated on land that can be used for fields, 1s called 
48 agrama.|| The dwelling-place, which men make, different 
from cities and other abodes, for the sake of their business, 
49 is to be known as a vasati by modern men. The grama 
which springs up on the land of another grdama, and thrives, 
which has no fields of its own, which is for the most part 
vicious, and which is the resort of a king’s favourites, is 
50 called an 4krimi.** And a collection of cattle and herdsmen, 
who have brought their utensils there on carts, where there 
is no barter, is called a ghosha ;t+ its situation on the land 
may be wherever they please. 
51 Those people thus made towns and other abodes for them- 
selves to dwell in ; they made houses for the several couples 


* This word is said to mean, “a ‘ branch-town,’ asuburb,” but here is 86618 
to mean a ‘ town with branches,’ a “ capital town ” or “ metropolis.” 

¶ Vasati; see verse 48. 

t For sidra-jala-prdydh read éidra-jala-prdyd ? 

§ For -krshibalah read -krishtbald ? 

[| The village. The word thus denotes a local area, and includes both the 
dwellings and the fields. It seems to designates specially the large and pros- 
perons villages. 

भृ The word is explained in the dictionary as “a dwelling-place, dwelling- 
honse, abode, residence,” but here it is explained to be a “ mart,” apparently 
either permanent or temporary. It corresponds to the modern (Persian) 
word ganj, or the vernacular word haf (Sanskrit hatta), in Bengal. The word 
vasati appears aS 0८8४४ in the modern vernacnulars, and means in Bengal 
‘the populated part of a village,” and ^ the part of a town occupied by the 
common bamboo-built houses.” The verse seems to indicate that the 
word vasati was either newly-coined, or had recently aoquired (or the author 
wished it to acquire) a special meaning. The complete change from this 
meaning to that of the modern basti, which rather excludes any notion of 
trade, is note-worthy. 

**® Or akrimt. These words are not in the dictionary. If ws might read 
d-kramt instead, the word would be rather appropriate, - 

ti This word is said to mean “a station of herdsmen.” It appears to de- 
note a temporary dwelling only, resorted to for purposes of pasturage, 


52 


53 


5A 


59 


56 


57 


58 


59 


60 


61 


62 


THE DEVELOPEMENT OF MANKIND. 243 


to dwell in. As trees were their first kind of houses, so, with 
a remembrance of all that, those people built their houses. 
As some branches of a tree go in one direction, and others go 
in another direction, and some rise upwards and some bend 
downwards, even so they fashioned the branches in their 
houses. Those branches, which were the branches of the 
kalpa trees at first, O br4hman, became rooms in the houses 
in consequence among those people. 

Those people rnined the trees by their strife, and afterwards 
pondered* on their means of livelihood. When the kalpa 
trees had utterly perished along with the honey, those people 
were distressed by their afflictions, and suffered from thirst 
and hunger. Then became manifest their perfection at the 
beginning of the (1608 age. For their other business was 
spontaneously accomplished ;+ they had rain according to 
their desire. The waters of their rain are the riverst which 
flow here. By the obstruction of the rain§ the rivers, which|| 
existed on the earth scanty of water before that, became 
deep flowing channels. 

And then by their union with the earth plants came into 
existence, of fourteen kinds, both those which grow.on un- 
cultivated soil, and those which grow unsown, both culti- 
vated and wild. And trees and shrubs bearing flowers and 
fruit in their seasons were produced. This manifestation of 
vegetation appeared first in the Tretéd age. On that vegeta- 
tion the people subsist in the Treté age, O Muni, And then 
lapsing into novel passion and covetousness those people next 
took possession of rivers and fields, mountains, and trees, 
shrubs and plants intheir own right even according to might. 


* For ac’intayat read ac’intayan ई 
† For vdritd-sva-sddhitd read vdrttd sva-sddhitd ? 


‡ Nimna-gata neut=nimna-gi? This meaning is not in the diotionary. 
§ For vrishtydvaruddhair read vrishtyavarodhair ? 
|| Nimnagéh ye. If this is correct, we must take nimna-ga mase, as ‘ao 


river,” a meaning not given in the dictionary; if we read nimna-gih fem as 


usnal, we must read ydh for ye. 
भ For abhavat read abhavan ई 


244, CANTO XLIX. 


63 Throngh that their sin those plants perished before their very 

eyes, and the earth then devoured those plants at once, O 

64 most wise brahman.* Moreover when that vegetation had 
perished, those people fell into still further confusion. 

Suffering from hunger, they resorted to Brahmé, the most 

65 high, as their preserver. And he, the mighty lord, knowing 

full well then that the earth had swallowed it up,t milked 

66 her treating mount Meru as her calf.t This earth-cow was 

then milked by him, the cereals came into existence on the 

67 face of the earth, the seeds, the cultivated and wild plants 

besides, [which are annuals,§ known as comprising seventeen 

classes according to tradition. The various kinds of both 

68 rice and barley, wheat, anu grain,|| sesamum, priyangu,] 

udéra,** koradisha,tt and c’inaka,ft masha,§§ green gram, ||}| 

69 and masira,9{ the finest pulse,*** and kulatthaka,tt}t adhaka 


* For dvijah read dvva ? 

+ Grasta. The context seems to require this word to be taken in an active 
sense, 

I The calf is tied near the cow, while she is being milked, as otherwise, 
it ig gaid, she will not let her milk flow. 

§ Phala-pakanta. 

|| Panicum miliacewm, the modern chind, Roxb. p. 104. It is a cultivated 
cereal, grown on an elevated, light, rich soil, immediately after the rains. 

ब See note ** p. 165. 

ऋ The Dictionary says this is a kind of grain with long stalks, but I cannot 
trace it out in Roxburgh. 

tt Paspalum scrobiculatum, the modern kodo, Roxb. p. 93. He says “‘ The 
geed is an article of diet with the Hindoog, particularly with those who in- 
habit the mountains and most barren parts of the country, for it is in snch 
countries only where it is cultivated, it being an unprofitable crop, and not 
sown where others more beneficial will thrive. I have eaten of the boiled 
grain, and think it as palatable as rice.” 

tt Thie is said to be Panicum miliacewm which is already mentioned ; the 
word means fennel also, but that is inappropriate. I do not find any other 
grain of this name. 

§§ See note § p. 84. 

||| Mudga; See note §§ p. 84. 

भ भू See note TTT p. 165. 

### Nishpava; see note || p. 86. 

+t} See note || ए. 84. 


THE DEVELOPEMENT OF MANKIND. 245 


pulse,* and chick-peat and hempt are known as the seven 
teen classes. These are the olden kinds of cultivated plants. 
70 And there are fourteen kinds of plants for use in sacrifices, 
both cultivated and wild, viz., the various kinds of both rice 
71 and barley, wheat, anu grain, sesamum, and seventh§ among 
them priyangu, and eighth kulatthaka, and sy4makal| grain, 
72 wild rice, wild sesamum,{ and gavedhuka** grass, kuruvindatt 
grass, markataka,[{ and venu-gradha ;§§ and these indeed are 
traditionally known as the fourteen cultivated and wild plants 
73 for use in sacrifices. When these plants are abandoned, || || they 
do not spring forth again. 
Thereupon the adorable self-existent Brahma devised 
74 means of livelihood for the advancement of those people, and 
the perfection of the hands which results from work. Thence 
forward plants were produced, which must ripen after plough- 
75 img. But when their livelihood was thoroughly ordained, the 


* The dictionary does not give adhaka, masc. or fem., asthe name of any 
plant; but ddhaki, fem., is eaid to mean a kind of pulse, Cajanus indicus, 
Spreng. I do not find it in Roxb., but Oliver calls the Pigeon Pea Cajanus 

+ For c’anakdé read c’anakds. See note ** p. 84 

ft S’ana. For gandh read sandh, as in several MSS. 

§ The reckoning seems wrong; priyangu is the sixth and knlatthaka the 
seventh. 

|| See note * p. 165. 

न Yattila is not in the dictionary. Yor yattild read jartildh. 

** (2075 barbata, Roxb. p. 649; it is a coarse grass, and cattle do not eat it. 
It is also said to mean Hedysarwm lagopodioides, which is mentioueed by Rox- 
burgh (p. 573), but of which I find no description in his work. 

+f Cyperus rotundus, Roxb. p. 66; a common grass, the roots of which dried 
and powdered are used ag a perfnme, 

ti This has been mentioned in Canto XXXII, verse II, and is described in 
the dictionary as ‘‘a kind of wild panic; a species of grain.’”’ I find that 
Carpopogon pruriens is assigned by Roxburgh to the Sanskrit word markati 
(p. 553). That is a common legnme, but he says no nse seems to be made of 
it, except that the hairs of the legumes are used as a vermifuge and are be- 
lieved to be poisonous. 

§§ This is not in the dictionary, and I do not know what it is. 

||| Praspishté. Does this mean that these plants grow only in a cultivated 
state ? 


246 


76 


77 


78 


79 


80 


CANTO L. 


lord himself next established bounds for them according to 
justice and according to their qualities; also the laws of 
the castes and of the four periods of a braéhman’s life, and 
of the worlds* with all their castes which duly maintain 
righteousness and wealth, O most righteous Mun. 

Prajipatyat+ is traditionally declared to be the sphere 
assigned after death to brabmans who perform the ceremonies. 
Aindrat is the sphere of kshatriyas who flee not in battle. 
Maruta§ is the sphere of vaigyas who observe their own 
proper laws. Gandharva|| is the sphere of the various claases 
of $adras who perform menial service. The sphere of those 
eighty-eight thousand rishis who live in perpetual chastity 
has been traditionally declared to be that of the inhabitants 
of Jupiter. The sphere of the Seven Rishis§ has been tradi- 
tionally declared to be that of hermits. Prajapatya** is the 
sphere of householders; the abode. of Brahma 18. for those 
men who have abandoned all worldly coucerns; the world 
of immortality is for yogis—such is the ordinance of the 
various spheres assigned after death, 


Canto 14, 


The mandate to the Yaksha Duhsaha. 


Brahma next created the nine Sages, Bhrigu, Pulastya, Pulaha, 
Kratu, Angiras, Marici, Daksha, Atri and Vasishtha—and also 
Rudra, Sankalpa and Dharma—All these were all-wise and devoid of 
passions— Brahma in anger created a being half male, half female, 
who at his order divided himself into many male and female beings. 


* Loka. 

+ The heaven of the pitris ? 

t The 18th lunar mansion ? 

§ The constellation Svati. 

|| Gandharva is the name of one of the nine portions of Bharata-varsha ; 
but this seems inappropriate. 

q The constellation Ursa Major. 

¥# See verse 77, 


THE CREATION OF THE NINE SAGES. 24,7 


Brahmdé then created the Manu Sudyambhuva and his wife S’ata- 
ripd-—They had two sons Priya-vrata and Uttdna-pdda, and also two 
daughters. Ruc't married one daughter Riddhi and begat Yajna and 
Dakshind. | 

Daksha married the other daughter Prastiti and begot 24 daughiers, 
whose names are mentioned, and who became Dharma’s wives, and also 
11 other daughters whose names are mentioned, and who became the 
wives of the other sages and of Agni and the Pitris—The children of 
these daughters are mentioned. 

A-dharma and his offspring are mentioned, Naraka, Bhaya, Mrityu 
&c.—The actions of Mrityu’s sons are explained—Chief among them 
is Duksaha—io him Brahma assigned a dwelling and raiment, a long 
catalogue of bad deeds as nourishment, and certain places and times 
for his success, but excluded a list of other persons and places from 
his influence. 

Markandeya spoke, 
1 Then while he was meditating, mankind were begotten 
in his mind, together with their occupations, and implements 
2 which were produced from his body. Spirits in bodily form* 
were produced from the limbs of him, the wise god. All 
those whom [ have already mentioned came into existence. 
3 All created beings from the gods down to those whose 
condition is stationary are known to be subject to the three 
qualities:+ such was the constitution of created things, 
immoveable and moveable. 
4 When all that offspring of him, the wise one, did not in- 
crease, he created other mind-born sons like unto himself, viz., 
5  Bhrigu, Pulastya, Pulaha, Kratu, and Angiras, Maric’i, Dak- 
sha, and Atri, and the mind-born Vasishtha [—these were the 
6 nine sons of Brahmé, they are positively mentioned in the 
Puranas. 
Next Brahm4 further created Rudra, whose birth was from 
7 his soul when it was angry, and Sankalpa, and Dharma who 
was begotten before all the preceding sons. 
* Kshetra-jna. 


` ¶ Goodness, passion, and ignorance. 
t+ For Vasishtham read Vasishtham. 


248 


10 


12 


13 


14 


15 


16 


17 


18 


19 


CANTO L. 


And those who with their sons and other relatives were first 
created by the Self-existent, felt no attachment for the worlds, 
but showed disregard and were composed in mind. They 
all knew the future, they were free from passion, free from 
envy. 

When they thus showed disregard at the creation of the 
worlds, the high-souled Brahma grew very wrathful; then 
was produced there a male* like to the sun, possessed of an 
immense body, the body being half man’s and half woman’s. 
“Divide thyself” said the god, and then disappeared. And 
he being thus accosted separated the female and male 
natures; and he divided the male nature into eleven parts. 
Then the divine lord divided the male and female natures 
into many parts with men, gentle and cruel, calm, black and 
white. 

Next the lord Brahma became the guardian of his off- 
spring by creating the first Manu Svdéyambhuva,t begotten 
from and like unto himself, 0 04117190. { and the woman 
Sata-rap4, who was cleansed from blemishes through austeri- 
ties. The divine and mighty Manu Svayambhuva took her 
for his wife. And through him her husband Sata-ripd 
brought forth two sons, Priya-vrata and Uttana-pada, famed 
through their own actions, and two daughters also, Riddhi 
and Prasiti. Then their father gave Prasiti in marriage to 
Daksha and Riddhi to Ruc’i§ of yore. The Praja-pati Ric's 
took jus wife, and from them both a son Yajna was born and 
a daughter Dakshina,|| O illustrious Sir; these two then 
became husband and wife, and Yajna begat of Dakshinaé 
twelve sons; the glorious sons of Yajna and Dakshin4 were 
the gods well known as the Yamas in the epoch of Manu 
Svayambhuva. 


# Parusha. 

+ The son of Svayam-bhia (the Self-existent Brahma). 

ft For dvijah read dvija? 

§ He is one of the Praja-patis. 

|| This verse must refer to Ruc’i, as Daksha’s progeny is mentioned in 


verse 19, 


DAKSHA’S OFFSPRING. 249 


And Daksha moreover begat twenty and four daughters of 

20 Prasiti; hear also from me their names in order—Sraddha 
(Faith), Lakshmi (Good Fortune), Dheiti (Constancy), Tushti 
(Satisfaction), Pushti (Nourishment), Medha (Mental Vigour), 

21 and Kriydé (Action), Buddhi (Intelligence), Lajjé (Modesty), 
Vapus (Bodily Beauty), Santi (Tranquillity), Siddhi (Per- 
fection), and Kirti (Fame) the thirteenth. The lord Dharma 
took these daughters of Daksha for his wives. 

22 , Besides them and younger were the eleven lovcly-eyed 
daughters—Khyati (Celebrity), and Sati (Truth), Sambhiti 
(Fitness), Smriti (Memory), Priti (Affection), and Kshama 

23 (Patience), and Sannati (Humility),* and 4728४ (Sin- 
cerity), Urja (Strength), Svahd (the oblation to the gods), 
and Svadha (the oblation to the pitris). The Rishis Bhrigu, 

24 Bhavat and Maric’, and the Muni Angiras also, Pulastya 
and Pulaha, and Kratu,{ Vasishtha, and Atri, Vahni and the 

25 21४18 in order—these Munis, the most illustrious among Munis, 
took these daughters, Khyati and the others, in marriage.§ 

Sraddha gave birth to Kama (Love); and Sri|| to Darpa 

26 (Pride); Dhyiti to Niyama (Restraint) her son; and Tushti 
also to Santosha (Contentment); Pushti to Lobha (Covetous- 
ness); Medha to Sruta (Revelation); Kriyé to Danda 
(Punishment), Naya (Prudence), and Vinaya (Decorum) ; 

27 Buddhi gave birth to Bodha (Wisdom); and Lajja to Vinaya 
(Decorum); Vapus to Vyavasaya (Industry) her son; and 

28 Santi gave birth to Kshema (Hase); Siddhi to Sukha 
(Happiness) ; Kirti to ए 2528 (Renown). These were the off- 
spring of Dharma. 

Shef bare by K4ma a grandson to Dharma, namely, Har- 
sha (Joy) who brims over with joyousuess. 


# For Santatié in the text read Sannatié see Canto LIT, v. 24. 

+ That is, S’iva; and he married Sati. She put an end to herself in 
conseqnence of her father Daksha’s curse, and was re-horn as the daughter of 
Himavat, when Siva married her again. See Canto LIJ, vv. 12-14, 

¶‡ For Kritué read Kratué. 

§ See Canto LII, vv. 14, &e. 

|| 7. €, Lakshmi. 

@ This seems 00867116, 


32 


250 
29 


30 


31 


32 


33 


37 


38 


39 


CANTO L. 


Now Himsé. (Injury) was the wife of A-dharma (Unright- 
eousness); and Anrita (Falsehood) was born of her, and a 
daughter Nirriti (Destruction) was born of her, and two sons 
Naraka (Hell) and Bhaya (Fear), and May (Illusion) and 
Vedana (Pain). And with these two females the two sons 
formed two married pairs; and of those two, Maya gave hirth 
to Mrityu (Death) who carries created beings away, and 
Vedana gave birth by Raurava* to her son Duhkha (Misery). 
And Vyadhi (Sickness), Jaré (Old Age), Soka (Grief), 
Trishna (Thirst) and Krodha (Anger) were begotten hy 
Mrityu; or all these, who have the characteristics of A-dhar- 
ma, are traditionally declared to have sprung from Duhkha. 
No wife have they, nor son; they all live in perpetual chas- 
tity. € 

Nirriti also was the wife of Mrityu, and Mrityu had another 
wife called A-lakshmi (111 Fortune) ; and by the latter Mrityu 
had fourteen sons. These are his sons by A-lakshmi; 
they carry out Mrityu’s commands; they visit men at the 
times of dissolution; hear about them. They dwell in the ten 
organs of sense and in the mind; for they influence man or 
woman each towards his own object of sense; and assailing 
the organs of sense they influence men by means of passion, 
anger and other feelings, so that men suffer injury through 
unrighteousness and other evil ways, O brahman. 

And one of them takes possession of self-consciousness, 
and another resides in the intellect; hence bewildered hy 
folly, men strive to destroy women. 

And anothert famed by his name Duhsahat resides in men’s 
houses; he is wasted with hunger, his face is downwards 
bent; he is naked, clothed in rags, and his voice is as hoarse 
as acrow’s. He was created by Brahma to eat all beings. 
Him, exceedingly terrific by reason of his long teeth, open- 
mouthed, very terrible, and ravenous in mind, him thus ad- 


* Raurava is the name of a particuler hell, but here it seems to be 


equivalent to Naraka. 


+ For anye read anyo ? 
ft The ^" Unendurable,” ‘ Intolerable.” 


40 


41 


42. 


43 


44 


49 


46 


47 


48 


THE MANDATE TO THE YAKSHA DUHSAHA. 251 


dressed Brahma, the store-house of austerities,* the fore- 
father of the worlds, he who is entirely consubstantial with 
Brahma, the pure, the cause of the universe, the changeless. 


Brahma spoke. 

“Thou must not devour this universe; quit thy anger, 
keep thee calm; cast off the atom of passion and forsake this 
career of ignorance.” 

Duhsaha spoke. 

“T am wasted with hunger, O ruler of the world, I am 
thirsty also and my strength 18 gone. How may I be satisficd, 
O master? How may I grow strong? And tell me, who 
will be my refuge where 1 may abide tranquil P” 


Brahm spoke. 

“Thy refuge shall be men’s houses, and unrighteous men 
shall be thy strength. Thou shalt be satisfied, my child, with 
their neglect.to perform the constant sacrifices. And spon- 
taneous boils shall be thy raiment; and for {004 I give to 
thee whatever is injured, and what is infested with vermin, 
and what has been gazed into by dogs, hkewise what is con- 
tained in broken pots, what has been made still by the breath 
from a man’s mouth, the fragments that remain from a meal, 
what is unripe, that on which perspiration has fallen,{ what 
has been licked, what has not been cooked properly, what 
has been eaten of by people sitting on broken seats, and food 
that has fallen on the seat,§ and what turns away from the 
sky|| at the two twilights, what is distinguished by the 
sound of dancing and musical instruments, what a woman in 
her courses has polluted, what such a woman has eaten of 
and has gazed at, and whatever food or drink has been 
damaged Y at all—these shall be for thy nourishment, and 
whatever else I give to thee; whatever persons, who have 


* Or, for tapaso nidhih read tapaso nidhe, vocative P 

+ For dharam read éhdram 2 

{ For a-svinnam read d-svinnam 2 

६ For dsanndgatam another reading is dsandé-gatam which is: preferable. 
|| Vi-din-mukha,; not in the dictionary. 

गु Upa-ghata-vat ; not in the dictionary. 


252 CANTO L. 


not performed their ablutions, have sacrificed or given in 
49 alms, without faith or in contempt; what has been cast away 
withont the previous use of water, and what has been render- 
ed valueless, and what has been exhibited in order to be dis- 
carded, and what has been given away through utter amaze- 
50 ment; what is corrupt, and what has been given away by a 
person in anger or in pain, that O goblin,* thon shalt obtaint 
as thy reward; and whatever the son of a re-married widow 
51 does as an undertaking for the next world, and whatever 
the daughter of a re-married widow so does; that, O goblin, 
shall be for thy satisfaction. The wealth-procuring cere- 
monies in which a maiden engages along with her lover for 
52 the sake of the obligation of dower, and the ceremonies also 
which are performed according to wicked books, shall be for 
thy nourishment, O goblin; and whatever has been studied 
53 for the sake of enjoying wealth{ and whatever has not been 
read truly—all that I give thee, and these periods also for thy 
perfection. Thou shalt ever have conquering power, O 
54 Duhsaha, among men, if they approach a pregnant woman 
carnally, orif they transgress the evening rites and the 
constant ceremonies, and among men who have been corrupted 
by wicked books, deeds or conversation. 
55 “Thy business lies in creating social dissensions, in render- 
ing cookery useless, and in interrupting cookery ; and thy 
56 dwelling shall perpetually be in household wrangling. And 
men shall dread thee§ in what pines away,|| and in ballock- 
carts and other conveyances which are shut up, in rooms which 
57 are not sprinkled at twilight, and at death. On the occasions 
of eclipses of the stars and planets, and at the appearance 


* Yaksha. 

+ Tad-bhdgi in the text seems incorrect. Another reading is tad-gdmi ; 
but tvad-bhdgi and tyad-gami seem preferable. Another reading is prdpsyasi, 
and this I have adopted. 

+ For artham nireritam another and better reading is artha-nirvritau 
whioh I have adopted. A third reading is déu vikritam. 

§ For tvattvo read tvatto 2 


|| A-poshyamane. { Nakshatra. 


58 


59 


60 


61 


62 


63 


64 


65 


66 


67 


68 


69 


HE MANDATE TO THE YAKSHA DUHSABA, 953 


of the three kinds of portents, thou shalt, O goblin, over- 
come men who disregard propitiatory ceremonies. Mett who 
fast vainly, who always delight in gambling and women, who 
confer benefits according to thy word, and who are religious 
hypocrites, shall be thy prey. 

“Study by one who is not a brahma-c'dri, and sacrifice 
performed by an unlearned man; ansterities practised in a 
forest* by men who indulge in worldly pleasures+ and by 
men of unsubdued soul; the action which is done according 
to their respective occupations by brdhmans, kshatriyas, 
vaisyas and gudras, who have falleu from their castes, and who 
desire to gain the objects of the next world, and whatever 
the results of that action—all that shall be thine, O goblin. 
And more yet I give thee for thy nourishment; hearken 
thereto. Men shall give thee a plenteous bali offering at the 
close of the Vaisvadeva ceremony, first uttering thy name 
and then saying “this is for thee.” 

८ Abandon the house of him, who eats only properly cooked 
food according to rule, who is pure within and withont, who 
is free from covetousness, who governs his wife.t Abandon 
that house, O goblin, where the gods and the pitris are wor- 
shipped with their respective oblations, and where the female 
relatives and guests are honoured. And abandon that house 
also, where concord§ dwells at home among the children, the 
aged, the women and men, and among the various classes of 
kinsmen. Abandon that house, O goblin, where the women- 
folk are delighted, are not eager to go outside, and are always 
modest. Abandon that house, O goblin, at my command, 
where the bedding and viands are suited to the ages and rela- 
tions of the inmates. Abandon that house, O goblin, where 
the inmates are always kind, and busied in good deeds, and 
possess the common household utensils. And thou must also 
ever abandon that house, O goblin, where the inmates do not 


# For tapo-vane read tapo vane 2 
Gramya-bbuj. 

t For ‘jita-strékas read jita-strikas ? 

§ For maitrt-grihe read mattré grihe ? 


254 


70 


71 


72 


73 


74 


79 


76 


77 


80 


Sl 


CANTO L. 


keep their seats while the religious preceptors, the aged, and 
dvijas are standing and where they do not stand. That will 
not be an excellent abode for thee, where the houge-door is 
not penetrated by trees, shrubs or other vegetation, nor by a 
man who pierces one’s vitals, Abandon the house of the 
man who supports the gods, the pitris, mankind and guests 
with the remnants of his food, Abandon, O goblin, such 
men as these, the true in word, the forbearing in disposition, 
the harmless, and those free from remorse, and also the un- 
envious, Abandon the woman, who is devoted to her husband’s 
service, who keeps aloof from associating with bad women, and 
who feeds on the food which has been left by her family and 
husband. Abandon the brdhman dvija always, whose mind is 
engrossed with sacrifice, study, discipline and alms-giving, and 
who has made his livelihood by means of the performance of 
sacrifices, teaching, and receiving alms.* And abandon, 0 Dub- 
saha, the kshatriya who is always energetic in alms-giving, 
study, and sacrifice, and who earns his livelihood from good 
taxes and by the occupation of arms. Abandon the stainless 
vaigya, who is endowed with the three previous virtues,+ and 
who gains his livelihood from the keeping of cattle and trade 
and cultivation. Abandon also the gadra, who is diligent in 
alms-giving, sacrifice and the service of dvijas, and who sup- 
ports himself by menial service under brahmans and other 
dvijas, O goblin. 

‘Tn whatever house the master of the house earns his 
livelihood without contravening sruti and smriti, and where 
his wife is obedient to him from her very soul, and where the 
son shows reverence to his spiritual preceptor and the gods 
and his father, and where the wife shows reverence to her 
husband—whence should there be fear of misfortune in that 
house ? When a house is smeared over in the evenings, and 
thoroughly sprinkled with water, and the bali of flowers is 
made in it, thou canst not gaze thereat, O goblin. The 
houses where the sun sees not the beds, and where fire and 


* X-dana. 
+ Guna, viz., almg-giving, study and sacrifice. 


THE MANDATE TO THE YAKSHA DUHSAHA. 255 


water are constantly kept, and where the lamps behold the 
82 sun, are places patronized by Lakshmi. That house is not 
a resort for thee, where are kept a bull, sandal-wood perfume, 
a lute, a mirror, honey and ghee, and where copper vessels 
are used both for poisons and for the clarified butter of holy 
oblations. 
83 “That house 18 thy temple, O goblin, where thorny trees 
grow, and where legnminous plants creep about, and where the 
84 wife is a re-married widow, and ant-hills are found. That 
house is thy dwelling, wherein live five men, and three 
Women, and as many cows, and where the fire from the fuel 
85 is mere darkness. Thou shalt quickly, O goblin, parch up 
the house, which contains one goat, two asses, three cattle, 
86 five buffaloes,* six horses, and seven elephants. Wherever a 
spade, a da,+ a basket, and also a caldron and other utensils are 
87 scattered about, they may give thee shelter. Sitting by 
women on the wooden pestle and mortar, and also upon 
udumbara wood,{ and the utterance of sacred verses at the 
88 privy, this shall be advantageous for thee, O goblin. Roam, 
O Duhsaha, to thy heart’s content, in that house where ail 
kinds of corn whether cooked or uncooked, and where the 
89 scriptures also are disdained. Endless misfortunes take up 
their abode in that house, where fire ies upon the lid of the 
90 caldron or is offered with the point of a spoon. Thou, O 
goblin, and other Rakshasas also shall have a dwelling in the 
house, where human bones lie and where a corpse remains a 
91 whole day and night. Resort at once tc those men who feed 
on a kinsman’s pinda and water, without giving any to the 
sapindas and sahodakas. 
92 ८ Abandon the house where the lotus and the white lotus 
are found, where a maiden dwells who feeds on sweetmeats,§ 
* M4hisha (m?); in this sense, not in the dictionary. 
+ Datra, a large heavy knife with a curved-in point, used for all purposes 
of cutting, chopping and splitting. 
t This 18 forbidden because the tree is holy. 
§ Modak4éini; afin, from 85, to eat, not in the dictionary. 


256 
93 


94 


95 


96 


97 


CANTO L. 


and where a bull and a fine elephant* are kept. Abandon 
the habitation where the unarmed, the deities, and those who 
bear arms without engaging in battle, are esteemed worthy 
of honour by men. Roam not in that house, where are cele- 
brated as of yore the great urban and rural] festivals which 
were famous of old. Visit those unlucky men who fan them- 
selves with winnowing fans,{ and who bathe with the water 
poured from jars§ or with the drops of water from cloths, 
and with water splashed up by the tips of their nails, Join not 
thyself with the man who establishes the country customs, 
the conventional ordinances, the laws regarding kinsmen, 
who performs the victorious homa oblation and the auspicious 
sacrifice to the gods, who maintains perfect personal purifi- 
cation according to the precepts, and who fashions the pub- 
lic talk.” 
Markandeya spoke. 

Having spoken thus to Duhsaha, Brahma disappeared from 

sight there, and the other followed the command of the lotus- 


born god. 


* For vrishabhairdvato read vrishabhairdvatauu ? 
+ For kalpyate read kalpyete or kalpyante 2 
t This seems to be the best meaning; but if so sérpa-vatin would be 


more intelligible. 


§ Ye kurvanti must be understood. 


THE OFFSPRING OF DUHSABA, 257 


Canto LI. 


The Offspring of Duhsaha. 


Duhsaha had eight sons and eight daughters—their names are 


mentioned—The evil functions of the several sons and daughters are 
described, and the remedies against them—Thew offspring are men- 
tioned, and thew evil actions described. 


These beings are almost all personifications of physical injuries, 


moral vices and social offences. 


Markandeya spoke. 

Duhsaha had a wife named Nirmashti* ; now she was be- 
gotten in Kali’s wife when she saw a c’andala at the time of 
her menstruation. They had sixteen children, who pervade 
the world, eight sons and eight daughters, all very terrible. 
Dantakrishti and Ukti, and Parivarta the next, Anga-dhrish 
and Sakuni and Ganda-pranta-rati, Garbha-han and the last 
Sasya-han were their male children. And they had eight 
daughters besides; hear their names from me. The first was 
Niyojika, and the second Virodhini, and Svayam-hara-kart, 
Bhramani, Ritu-harika, and two other very terrible daughters 
Smriti-hara and Vija-hara; and the eighth daughter was 
named Vidveshani who causes terror to mankind. 

I will describe what the several functions of the eight sons 
are, and what are the remedies against the evils which they 
work; hearken to me, © brahman. 

Dantakrishtit taking his station in the teeth of newly born 
children produces intense wind,{ with the desire of effecting 


* Prof. Sir M. Monier-Williams gives the name as Nir-marshti (Uncleaned) 


which seems preferable. 
+ Teeth-attracter, Lock-jaw ? 


{ Sam-harsha; or bristling of the hair of the body. 
33 


258 


14 


15 


16 


17 


18 


CANTO LI. 


an attack from Duhsaha, The remedy against him is to be 
applied by men by means of white mustard cast upon the bed 
and upon the teeth of the sleeping child; and by bathing it 
with medicinal herbs of great splendour, by reciting good 
scriptures,* and by supportingf it on a camel, a thorn, a 
sword, a bone, or a linen cloth. 

Now the second son assigns good and bad fortune to men, 
while he says repeatedly, “let it be so!”; hence he is called 
ति ए, and that is his precise function. Hence wise men 
must always say, ^ May fate be auspicious!” And when any- 
thing bad is heard or spoken, let praise be offered to Siva, 
and to Brahma, the spiritual preceptor of all that exists both 
moveable and immoveable, and to each person’s own parti- 
cular family-deity. 

The son who finds dehght in always interchanging the 
fostus between one womb and another, and in interchanging 
the words in the mouth of a speaker, is called Parivartaka§ ; 
8, wise man should preserve himself against him by means of 
white mustard and the prayers and spells that destroy 
Rakshasas. 

And another son|| like the wind announces good and bad 
fortune as indicated by throbbings in men’s bodies; and the 
remedy against him is to strike the side of the body with ktsa 
grass. 

Another son Sakuni4/ stationed on a crow or some other 
bird, announces weal or woe by means of food or birds.** 
With regard thereto, however, the Praja-pati has said, ^ In 
an evil matter delay and the abandonment of the andertaking 
are best ; in a good matter one should act very speedily.” 


* Wor sac’c’hvdstra read sac’c’hastra. 


† Vidhaérana; not in the dictionary. ‡ The Word of Fate. 

§ The Interchanger. || Anga-dhrish, the Agssailer of the hody. 

q S’akuni, a Bird (in general). The word kus’alaihk in the text is not gup- 
ported by the MSS. and seems wrong. They read S’akunih (which I have 
adopted) or éskwnam, “an omen.” 

** Khaga-tas, this seeme the best meaning; butit might also be read 
kha-gatas as an adjective to S’akunih. 


19 


20 


21 


22 


23 


26 


27 


28 


29 


30 


THE OFFSPRING OF DUHSAHA. 259 


Another son* stationed in the borders of the cheeks for 
half a muhirta, O brahman, consumes every undertaking, and 
eulogium, and sincerity. By addresses to brahmans, by 
praise to the gods, and by extracting roots, O brahman, by 
ablutions with cows’ urine and mustard seed, so also by. 
worship paid to the constellations and planets, and also by 
the observance of righteousness and the Upanishads, by 
repeatedly looking at weapons, and by contempt for birth 
Ganda-pranta-rati succumhs. 

Another most terrible son,t moreover, destroys the fruit 
of pregnant women. Women should always secure protection 
against him by constant personal purification, by writing out 
famous spells, by wearing auspicious garlands and other 
decorations, by dwelling in well-cleaned houses, and by abstain- 
ing from over-exertion, O brahman. 

The other son Sasya-han{ moreover 18 he who destroys the 
growth of the crops. Against him indeed one should secure 
protection by wearing worn-out shoes, and by walking on the 
left side, and by causing a c’andala to enter the field, and by 
offering the bali outside, and by eulogizing the soma juice. 

And Niyojika§ is the daughter who incites some men to 
seize and otherwise molest other men’s wives and other men’s 
goods. Immunity. from her comes by reciting purifying 
prayers, by refraining from anger, covetousness and other 
passions, and by resistance with the thought ‘ She is inciting me 
to these acts.’ When one is railed against or beaten by 
another, one should wisely think ‘she is inciting him,’ and 
should not fall into subjection to her. In thts mundane exis- 
tence, where there are other men’s wives and other alluring 
objects, the wise man should consider, ‘She is inciting my 
mind and my soul here.’ 

And the next daughter who causes opposition between a 
loving married couple, among relatives and friends, between 
parents and children, and among fellow-caste-people||— 


* Ganda-pranta-rati, the Reveller in the horders of the cheeks. 


+ Garbha-han, the Footus-destroyer. { The Crop-destroyer. 
§ The Inciter. || Savarnika ; in this sense not in the dictionary 


‘260 CANTO LI. 


she is Virodhint.* One should secure protection from her 
31 by offering the bali, by enduring outrageous language, and 
by observing the sastras and Virtuous Custom. 
Another daughter destroys grain from granaries and houses, 
32 the milk from cows, and ghee, and the produce from prolific 
things. She is called Svayam-harikat; she is ever addicted 
33 to concealment. She consumes the half-cooked food out of 
the kitchen, and whatever is kept in the store-house; and she 
always consumes whatever food is being served up}, along 
34 with the person who eats it. She takes the remains of food 
from men and also their food. She is hard to be restrained.§ 
She takes the success which men have accomplished from 
35 their business offices and from their abodes, O brahman. She 
is constantly taking the fiuid and the milk out of cows’ ud- 
ders and women’s breasts, the ghee out of curdled milk, the 
oil out of sesamum seed, and the spirituous hquor out of the 
36 liquor-stores, the colour out of saffron|| and other coloured 
objects, and the thread out of cotton clothes. She is rightly 
named Svayam-harika, for she is perpetually taking things 
37 away, 0 brahman. For the sake of protection against her one 
should make a pair of peacocks and an artificial woman; 
and prophylactic marks§ should be drawn** on the house, 
and allowing the house to be httered with fragments of foodt+ 
38 should be avoided, and vessels in which milk and other things 
have been kepi should certainly be cleaned with the ashes of 
the incense offered to the gods in the sacrificial fire. 47 that 
is well-known to be a preservative. 
39 Now the other daughter, who produces perturbation in a 


* The Strife-maker. + The Voluntary thief. 

व For pari-ms’yamdnam read pari-vishyamdnam. This half-line hae nine 
syllables by poetic license. 

§ The MSS. read dur-dhard instead of the text dur-hard. I have adopted 
the former; the latter might mean “a confirmed thief,” 

|| For kusambhuka read kusumbhaka ? This would be the same as kusum- 
bha, bnt is not in the dictionary. 


बु Rakshae. ** For lakhyd road lekhyd. 
tt For c’a soshmatad another reading is c’oc’c’hishtaté which I have adopted 
as preferable. 


THE OFFSPRING OF DUHSAHA. 261 


40 man who dwells in one place, is called Bhramani.* Nowa 
man should secure protection against her by scattering white 
mustard seed on his seat, on his bed, and on the ground 

41 where he sits; and a man should reflect, ‘This wicked, 
evil-minded creature causes me to go astray’; he should 
mutter the ‘Bhuvas’ hymn repeatedly, with composed mind. 

42 Another daughter robs women of their monthly courses, 
when they have begun and before they have begunt; she is 

43 known as Ritu-hariké,f the daughter of Duhsaha. One 
should canse one’s women-folk to bathe at places of pilgrimage, 
at temples, beside sacred public objects,§ on mountain tops, 
at the confluence of rivers, and in excavated places in order 

44 to subdue her. And one who knows the spells and knows 
the principles of action should cause them to bathe at the four 
changes of the moon and at dawn,|| O brahman; and a 
physician who is skilled im medicine should cause them to 
bathe with choice herbs combined together. 

45 And Smriti-harika** is another daughter who deprives 
women of their memory. And she may be overcome by 
observing places distinguished separately. 

46 And Vijépaharinitt is another daughter very terrible, 
who robs man and woman of their seed. And she may be 
overcome by eating clean food and by bathing. 

47 Andthe eighth daughter named Dveshani,f{ who causes 
terror among mankind, is she who renders a man, or even 

48 a woman, newly hated. Now in order to vanquish her, 
one should offer an oblation§§ of sesamum seed moistened 
with honey, milk and ghee; and one should also perform 
a sacrifice which will procure friends in order to van- 
quish her. 


* The Bewilderer. 

+ For atha pravrittam another reading 18 tathdpravrittam which I have 
adopted as preferable. A third reading is athdpavrittih. 

{ The Stealer of the Menses. 

§ C’aitya; the primary meaning, ‘a funeral, pile,” seeme inappropriate 
here. 

|| For parvamishasi read parvasishasi. qkFor vedyak read vaidyah. 

** Tho Stealer of the Memory. Tt Ths Stealer of seed. 

tt The Hater. 88 “Homayet; verb from homa? Not in the dictionary. 


262 
49 


50 


91 


52 


93 


94 


99 


56 


57 


58 


59 


60 


CANTO LI. 


Now these sons and daughters have thirty-eight children, 
O brahman; hear from me their names. 

Vijalpa (Chatterer) was Dantakrishti’s daughter, and Kala- 
ha (Quarreller) also. Vijalp& indulges in contemptuous, 
false and corrupt talk. In order to vanquish her, let the wise 
house-holder ponder on her and preserve -his self-control. 
Kalaha is always creating disturbances in men’s houses; she 
is the cause why families perish. Hearken how she may be 
subdued. One should throw blades of durba grass smeared 
with honey, ghee, and milk in the bali ceremony, and offer a 
sacrifice to fire, and extol one’s friends, for the performance 
of a propitiatory rite to avert evil from all living beings, and 
boys along with their mothers, and the sciences, and pe- 
nances,* religious vows and the great-moral duties.t In the 
cultivation of land and in the profits of trade let men always 
pacify me. And let the Kushmandas and the Yatu-dhanast 
and whatever other beings are named according to their 
classes, let these, when duly adored, always become pacified. 
By the favour of Maha-deva,§ and by the counsel of Mahes- 
vara|| let all these soon become satisfied with regard to men. 
When pleased let them cast aside every evil deed and evil 
work, and every result. that springs from the great sins, and 
whatever else causes obstacles. By their favour indeed let 
obstacles wholly perish. And in all marriages and in cere- 
monies performed for increase of prosperity, in meritorious 
undertakings and in religious devotion, and in the worship of 
spiritual teachers and the gods, in the rites of prayer and 
sacrifice, and in the fourteen pilgrimages, in the pleasures 
enjoyable in bodily health, and in happiness, liberality and 
wealth, and among the aged, children and the sick, let them 


always pacify me. 


61 Ukti had sons Soma-pé, Ambu-p4, and Ambho-dhi, and 
Savitri, Anila and Analaf ; and he had also a son KAla- 

* For tapasds’ read tapasdiy ? † Samyamasya yamasya ca. 
नु Two classes of evil-spirits. § S’iva. || S‘iva. 


मु That is, Soma-drinker, Water-drinker, Ocean, Suan, Wind and Fire. This 
line, however, seems incongruous. 


62 


63 


64 


65 


66 


67 


68 


69 


70 


71 


72 


74 


४ 


THE OFFSPRING OF DUHSAHA. 263 


jihva* who resides in the palms.t He tormeuts those bad 
men in whose mothers he abides. 

Now Parivarta had two sons, Viripat and Vikriti,§ O 
brahman ; and they both inhabit the tops of trees, ditches, 
ramparts and the sea. They both interchange the foetus 
from one pregnant woman to another, if she walks about 
among trees and the other places which they frequent, O 
Kraushtuki. In truth, a pregnant woman should not ap- 
proach a tree, nor a mountain, nor a rampart, nor the sea, 
nor a ditch. 

Anga-dhrish begat a son, by name Pis’una. If he enters 
the marrow inside men’s bones, he consumes the energy of 
even invincible men. 

Sakuni begat five sons, Syena (Hawk), Kaka (Crow), and 
Kapota (Pigeon) Gridhra (Vulture) and Uluka (Owl).|| The 
gods and the demons took them. And Mrityu (Death) took 
Syena; Kala (Destiny) took Kaka ; and Nirriti (Destruction) 
took Ulika who causes great terror; Vyddhi (Sickness) took 
Gridhra and was his lord; and Yama himself took Kapota. 
And the evil beings which sprang from them are indeed said to 
produce sin. Hence he, on whose head a hawk and the 
other birds should alight, should take effectual pacificatory 
measures for his safety, O brahman. Jf they are born inside 
a house or of likewise water should settle in a house, a man 
should abandon that house and also a house on the top of 
which pigeons alight. When a hawk, a pigeon, and 8 vul- 
ture, a crow, and an owl have entered a house, O brahman, 
one shonld prophesy the end of the residents in that dwelling. 
A wise man should abandon such a house and should employ 
pacificatory measures. Even in sleep indeed it is unlucky to 
see & pigeon. 

And the offspring of Ganda-pranta-rati are said to be six 
in number. They dwell in women’s menses. Hear from me 


Black-tongue. 


+ For tdla-niketanah read tdlu-niketanak, who resides in the palate ? 
गु Deformed. § Ill-health. 
|| For gridhrolikais’ read gridhrolikau ? 


264 


75 


76 


77 


78 


79 


80 


81 


82 


83 


84 


85 


86 


ak 


CANTO LI. 


also their peculiar periods. Of his offspring one takes possession 
of the first four days after menstruation and the thirteenth 
day; and another is powerful on the eleventh day; another 
at dawn; and two others on occasions of graddhas and alms- 
giving; and another at festivals; hence these days should be 
shunned by the wise ४१४ sexual wtercourse. 

Garbha-hantri had a son Nighna* and a daughter Mohani.t 
The former enters within and eats the footus; and after he 
has eaten it, the latter beguilesf{ it. Through her beguiling, 
the offspring are born as snakes, frogs, tortoises, and reptiles 
also, or yet again as ordure. The son may enter into the six- 
months pregnant woman who in waywardness eats flesh§ ; or 
into the woman, who seeks the shade of a tree by night or 
at a place where three or four roads meet, who stands in a 
burning-ground or any place pervaded by strong smells, who 
leaves off her upper garment, or who weeps at midnight. 

And Sasya-hantri had one son named Kshndraka (Puny). 
He is constantly injuring the growth of the crops, when he 
has gained a weak place. Listen thereto. And he, who sows 
highly pleased at the beginning of an inauspicious day, pro- 
vides an entrance behind him for this sprite into the fields 
which touch other fields along their boundaries.|| Hence it 
is the proper practice that a man should worship the moon, 
and then carry out his nodertaking and sow his seed in glad- 
ness and contentment, with a companion. 

Niyojikaé, who was Duhsaha’s daughter as I have said, 
gave birth to four daughters who bear the names Prac’odika 
(Instigator), Matta (Intoxicated), Unmatta (Frantic) and Pra- 
matté (Wanton). Now they are always entering into young 
women in order to destroy them, and incite them here vehe- 
mently towards unrighteousness with the appearance of 
righteousness, and to love which bears no appearance of love, 
and to that which is not wealth with the appearance of 


Nighna means “dependant”; but here itrather seems to mean “ slayer.” 


+ Beguiler. ft Mohayate. 
§ For gurvint-mamsam read gurviném mamsam. 
॥ Antopasangishn. Upa-sangin, a word not in the dictionary. 


87 


88 


89 


90 


91 


92 


93 


94 


95 


96 


97 


THE OFFSPRING OF DUHSAHA. 265 


wealth, and to a final emancipation from existence which 
bears no appearance of final emancipation. Hvilly disposed 
without purity they lead young women to gaze at strange men ; 
those angry sprites* cause strange men to wander near women 
for the sake of philandering. Those female sprites enter into 
a house and into clothing when they are reddened by sunset,f 
and wherever the baliis not offered to Dhatri and Vidhatri 
at the proper time. They make asuddent attack upon men 
and women§ among those people who eat or drink with drops 
of water clinging to them. 

Virodhini had three sons, C’odaka (Instigator) || and Gré- 
haka (Seizer) and the other Tamah-prac’c’hddaka (Gloom- 
enveloper). Hear their characters from me. Where the 
pestle and mortar, and where a woman’s shoes and her upper 
and lower garments are befouled by contact with burning oil, 
and are disdained; and where people use. a seat, after first 
drawing it to them with a winnowing basket or a hatchet or 
other implement or with their foot ; and where pastime is held 
in a house withoutrespecting the place which has heen smeared 
and cleaned ; where fire 18 taken up and carried elsewhere in 
the bowl of a spoon—there Virodhini’s sons are impelled and 
display their activity. One dwells in men’s and women’s 
tongues and utters falsehood as truth; he is called C’odaka ; 
he works calumny in the house, And another who acts with 
care dwells in the ears and is exceedingly evil-minded ; he 
takes hold of people’s words; so he ts called Grahaka. The 
third is he who, with evil mind, attacks men’s minds and 
enveloping them with darkness arouses anger; so he 1s called 
Tamah-prac c’hadaka. 

Now Svayam-hari gave birth to three sons by C’aurya 
(Theft), Sarva-hari,f Arddha-hari,** and also Virya-hari.tt 


* Wor tabhir ashtdbhih read ६4९ ८ rushtabhih. | 
+ The text violates sandhi and seems obscure. I have adopted a different 
reading, sandhyd-rakte hy-athdmbare instead of sandhyarksheshu udumbare. 


¶ For dsv read ds’v € § For nava-ndrishu read nara-ndrtshu. 
|| For C’odaka-gréhakas read c’odako grdhakas ? 
भ He who steals the whole, ## He who steals half, 


tt He who steals one’s vigour. 


34 


266 


98 


99 


100 


101 


102 
103 


104 


105 


106 


107 


108 


109 


110 


* She who steals the breasts, 
‡ She who steals new-born ohildren. 
|| A olass of evil spirits. 


CANTO LI. 


In the houses of those who do not riuse their mouths out after 
meals, and in the houses of those who observe bad customs, 
and among those who enter the kitchen with unwashed feet, 
and in granaries and cattle-pens and houses where perfidy 
prevails—in such places all these sprites fittingly sport and 
have their pleasure. 

Now Bhraémani had one son; he is known as Kaka-jangha 
(Crow-leg). No one possessed by him can get pleasure in 
the town. He enters into the man, who while eating sings 
to a friend, and who sings and laughs at the same time, and 
who indulges in sexual intercourse during the twilight, O 
brahman. 

The daughter Ritu-harini gave birth to three daughters ; 
the first daughter was Kuc’a-hara,* the next Vyanjana-héri- 
ka,t and the third daughter was called Jaéta-hérini.t The 
first robs of both breasts the maiden, all whose marriage rites 
are not performed duly, or are performed after the prescribed 
time. And the second robs of her signs of puberty the mar- 
ried maiden, who has been married without duly offering the 
sraddha, and without paying due reverence to her mother. 
When the lying-in chamber is destitute of fire and water, and 
is devoid of incense, when it has no lamp or weapon or pestle, 
when it is destitute of ashes§ and mustard-seeed, the third 
daughter enters in, and bringing about immediate delivery 
snatches away the new-born child, and castes the child away 
in that very place,O bradhman; she is called J ata-hdrini : 
very terrible is she, she feeds on flesh. Hence one should 
strenuously guard against her in the lying-in chamher. 

And she, who destroys the memory of men destitute of gelf. 
control through inhabiting empty abodes, had a son, by name 
Pra-c’anda (Impetuous). From his son’s song were born the 
Likas|| in hundreds and thousands and eight tribes of C’an 
dalas, very terrible with staves and nooses. Then the Likas and 
those tribes of C’andalas were possessed by hunger, and ran at 


¶ She who steals the signs of puberty. 
$ Bhati, 


THE OFFSPRING OF DUHSAHA. 267 


111 one another, desirous of eating one another, But Pra-c’anda 
restrained the several tribes of “2148128, and established 
them with such and such ordinances: hear what those are, 

112 Hearafter from to-day whoever shall give a dwelling to the 
Likas, I will assuredly cause an unparalleled punishment to 

113 fallon him. The female Lika who shall give birth to off- 
spring in the dwelling of a C’andéla,* her child shall die first 
and she also shall perish at once. 

114 Now Vija-harini, who robs man and woman of their seed, 
gives birth to two daughters, Vata-ripat and A-rupa.t J 

115 will tell thee of her method of attack, The man or the wife, 
to whom Vata-ripé casts a son at the end of the impregnation, 
suffers from the seminal secretion becoming dried up through 

116 disorder of the wind within the body.§ Similarly both the 
man who eats without first bathing, and the man who eats 
flesh, || are deprived of their seed at once by A-ripé. A man 
or a woman, if he or she neglects personal cleanliness, lapses 
into sterility. 

117 Now the daughter called Vi-dveshani has a countenance 
rugged with frowns. She had two sons, Apa-kdra** and Pra- 

118 késaka.t+ These two sons come to a man, who delights 
in calumny, who is inconstant, and who uses impure water, 

119 and who hates mankind, and stay with him permanently. 
Hated by mother, by brother, by beloved friends, by kinsmen, 

120 by strangers, a man perishes from righteousness or wealth. 
Now one son, working sin, divulges{{ men’s peculiar qualities 

121 in the world; and the second plucks away§§ one’s good 
qualities and the friendship that exists among people. 


* C’anddla-yonyo ’vasathe seem wrong ; read c’anddla-yony-avasathe instead ? 

+ She who has the form of wind. t Form-less. 

§ Vata-Snkra-tvam ; such is said to be the meaning of this word. 

|| Viyoginah in the text seems wrong. I have adopted another reading, 
yo vat tathaiva pisitdéanah for yo’sau tathd o’dpi viyoginah. 

This sentence is made the first line of verse 118 inthe text, and is 
clearly ont of place there. I have placed it after verse 116 which is the na- 
tural context. 

** Apa-karsha, which must be the real name of the son (see verse 121) 18 
preferable to Apa-kéra, for neither son has anything to do with injuries; but 

all the MSS. read apakdra, and I have not ventured to alter it. 
+† That is, Divulger. tft Pra-kaSayati. §§ Apa-karshati. 


268 


CANTO LIT. 


All these are the offspring of Duhsaha, in the pedigree 
of that goblin*; they are notorious as observers of wicked 
customs; tt 7s they who have overspread the whole world. 


Canto LIT. 


The Oreation and Appellations of the Rudras. 


Markandya narrates the creation of Rudra in his eight personalities 


—and mentions their names, stations, wives and sons—He mentions 
briefly the wives and offspring of the rishis, Bhrigu (from whom he 
himself was descended), Maric’i, Angiras, Atri, Pulastya, Pulaha, 
Vasishtha, and Agni, and also of the Pitris. 


1 


Markandeya spoke. 


Such was the creation, which Brahmé of inscrutable origin 
made, characterized by darkness. I will tell thee of the 
creation of the Rudras. Hearken to me while I narrate it. 
Now they were eight sons indeed of Brahmd, and they had 
wives and children. 

At the beginning of the kalpa, while the Lord was medi- 
tating about a son who should 06 his equal, there appeared 
in his lap a youth blue and red in colour ; and running about 
he cried with a sweet voice, O brahman. “Why criest 
thour’’ answered Brahma to him ashe cried. “Give me a 
name,” then replied he to the lord of the world. “Thou art 
named ‘Rudra,’+ O divine one; cry not, assume some forti- 
tude,” thus was he addressed. Then he cried seven times more, 
and the Lord gave him seven other names, and stations for 
these eight personalities, and wives and 80118, O brdhman. The 
Lord, the forefather, called him Bhava, Sarva, and Iééna, 
and Pasu-pati, Bhima, Ugra, and Maha-deva. He gave these 
names, and assigned stations for these—the sun, water, the 
earth, fire, the wind, and the ether, an initiated brahman, 


# For yakshanah read yakshasya P 
+ By a pun on the root rud, to cry, to weep; rudra would thug mean 
५ crier,’”? “ weeper.” 


10 


11 


12 


13 


14 


15 


16 


17 


18 


19 


20 


21 


22 


THE CREATION AND APPELLATIONS OF THE RUDRAS. 269 


and the moon. These were the wives* in order,—Su-vare'a- 
na, and Uma, and Vi-kegi, and the next Svadh4, Sv4h4, the 
11588 and Diksha, and Rohini in due order—of the sun and 
the other stations, 0 brahman, together with Rudra and the 
other names. And there were born to him gradually C’ara, 
and Sukra, Lohitanga, Mano-java, Skanda, and Sarga, San- 
tana and Budha successively. 

Such was Rudra himself. He found Sati for his wifef; 
and through Daksha’s curse Sati quitted her body. She 
was the daughter of Himavat by Mena, O brahman; her 
brother was Mainaka, the chiefest friend of Ambho-dhi (the 
Ocean.) And the lord Bhava married her again as his only 
wife. 

Khyati the wife of Bhrigu§ gave birth to the two gods 


.Dhatri and Vidhatri, and to S’ri who was the wife of the 


supreme god Niardyana. Ayati and Niyati were the two 
daughters of high-souled Meru; they became the wives of 
Dhatri and Vidhatri. A son was born from each of them, 
both Prana and Mrikanda. 

The latter was my illustrious father. I am his son by 
Manasvini; Veda-giras is my son, he was born of Dhimravati. 

Hear also from me of the offspring of Prana. Dyutiman 
was the son begotten by Prana, and A-jaras was his son 
also; from them both issued many sons and grandsons. 

Sambhiti was the wife of Maric’i||; she brought forth 
Paurna-masa ; he high-souled man had two sons Vi-rajas and 
Parvata; but I will defer mentioning their sons till I detail 
the genealogies, O bréhman. 

And Smriti was the wife of Angiras,{ and daughters were 
born of her, S‘inibali, and Kuhu, Raké and Bhanumati. 

Moreover, An-asiy4 gave birth by Atri** to sons without 
blemish, Soma, and Durvasas and the yogi Dattatreya. 

Dattoli was born the son of Pulastyaft by his wife Priti: 


* Tanavah. + The eight regions of the sky. 

t See Canto L, verses 22-25. § See Canto L, versas 22-25, 
|| See Canto L, verses 22-25, { See Canto L, verses 22-25, 
#* For anusiyd read anastyd ; see canto L, verses 23-26, 

++ See Canto L, verses 22-25. 


270 
23 


24 


25 


26 


27 


29 


30 


31 


CANTO LII. 


he was known as Agastya in a previous life during the 
Sv4yambhuva Manv-antara. 

Now Kshama, the wife of the Praja-pati Pulaha* brought 
forth three sons, who were Kardama, and Arva-vira and 
Sahishnu. 

Now Sannati was the wife of Kratut; she gave birth to 
the Balikhilyas, the sixty thousands, which they are, of rishis 
who live in perpetual chastity. 

Now seven sons were born of Urj& by Vasishtha,§ Rajas, 
Gatra and Urdhva-bahu, and Sa-bala, and An-agha, Su-tapas, 
Sukta; all these are well-known as seven Rishis. 

Agni, who is arrogant, was the eldest son of Brahma; by 
him Svahaj| begat three sons of exalted vigour, O brahman, 
Pavaka, and Pavamana, and Suc’i who pervades water ; 
but in descent from them were forty and five others. These 
and the father and his three sons are often spoken of as the 
invincible and illustrious forty and nine. 

Brahma created the Pitris** whom I have mentioned to 
thee, who are the Agni-shvattas,t¢ the Barhi-shads,{f those 
who did not maintain the sacred fire on earth and those who 
did maintain the fire.§§ By them Svadh4l||| gave birth to 
two daughters, Mena and Dharini; they both were teachers 
of the Veda, and they both were female yogis. 


* See canto L, verses 22-25. 7 See oanto L, verses 22-25. 
t For trddha-ratasém read érddhva-retasdm. 

§ See canto L, verses 23-25. 

|| For khdéhd read sudhd ; see canto L, verses 23-25. 

q Jalasinam. 

## This account differs from what Manu says (III, 193-199). 

+t The Manes, especially of those who on earth neglected the sacrificial 


fire. 


98 


tf A particular class of the Pitris. 
An-agnayas and sdgneyas; these appear to be the same 88 Manu’s 


Agni-dagdhas and An-agni-dagdhas, (III. 109). 
|||| See canto L, 23-25. 


THE SVAYAMBHUVA MANVANTARA. 271 


Canto LITI. 


The Story of the Svayambhuva Manv-antara. 

Markandeya states the duration of the Manv-antaras, and mentions 
the names of the Manus past, present and future—He mentions the 
descendants of Manu Svdayambhuva and his son Priya-vrata, and 
explains how the whole world with its seven continents was peopled 
by them and divided among them—Jambu-dvipa was assigned to 
Priya-vrata’s son Agnidhra, and was portioned out among Agnidhra’s 
sons—His eldest son Nabhi begot Rishabha, and Rishabha begot 
Bharata, to whom India was assigned. 


Kraushtuki spoke. 
1 Adorable Sir! I wish to hear fully of this Svayambhuva 
Manv-antara also which thou hast mentioned. Tell me of it, 
2 and also of the duration of this Manv-antara, and zs gods and 


rishis, and the kings who ruled during it, and also who was 
the lord of the gods during ४४, adorable Sir | 


Markandeya spoke. 

3 The duration of the Manv-antaras has been declared to be 
the four yugas multiplied by seventy-one and a fraction.* 
Hear the duration of a Manv-antara from me in human 

4 reckoning. Thirty times ten millions are announced, and 
twenty thousands, and sixty-seven lakhs more by computa- 

5  tion—this is the length of the Manv-antara in human years, 
omitting the fraction: itis known to be eight hundreds of 

6 thousands and fifty two thousands more besides of years by 
the divine reckoning. 

At first was the Manu Svayambhuva, then the Mann 

7 Svaroc’isha, Auttama,f and Tamasa, Raivata, and C’akshusha,; 
these six Manus have passed, and Vaivasvata is the Manu now. 

8 These are to come, the five Savarnas and Rauc’ya, and 
Bhautya.§ Of these I will tell thee fully afterwards in con- 


* See Canto XLVI, verses 34-—38. 

+ Niyuta. Verses 4, 6 and 6 agree with Canto XLVI, verses 35—37. 

t For auttamas read auttame. 

§ The text appears to be wrong. For Sdvarnih panc’a rauc’ydéc'a bhautydé 
read Sdvarndh pane’a rauc’yaée’a bhautyaé. The five Savarna or Sévarni Manus 


272 


10 


11 


12 


13 


14 


15 


16 


17 
18 


19 


20 


CANTO गा, 


nexion with their respective Manv-antaras, and of their gods 
and rishis, and the lords of the Yakshas and the Pitris who 
lived during each, of their commencement and end, O brahman. 

Hear who were his offspring, and who were the wives of 
those their high-souled sons. 

Now Manu Svayambhuva had ten sons equal to himself, 
by whom all this tributary earth with its seven continents, 
with its mountains, and with its oceans was peopled accord- 
ing to its countries. It was first peopled in the Svayam- 
bhuva period in the Krita and Treté ages by the sons of 
Priya-vrata and the grandsons of Svayambhuva. 

A. daughter was begotten of Praja-vati by the hero Priya- 
vrata. Now that illustrious daughter gave birth through the 
Praja-pati Kardama to two daughters and ten* sons; those 
two daughters were Samrajt and Kukshi; their ten brothers 
were warriors equal to the Praja-pati their father. Agnidhra, 
and Medha-tithi, and Vapush-matf{ the next, Jyotish-mat, 
Dyuti-mat. Bhavya, Savana, they were seven of them indeed. 
Priya-vrata anointed those seven as kings over the seven 
continents. According to that his statute, hear their conti- 
nents also from me. 

Their father made Agnidhra thus king over Jambu-dvipa ; 
and he made Medhd-tithi lord over Plaksha-dvipa; and he 
made Vapush-mat lord of Sélmah, Jyotish-mat lord over 
Kuéga-dvipa, Dyuti-mat lord over Kraunc’a-dvipa, Bhavya 
lord over Saka-dvipa, and his son Savana ruler over Push- 
kara-dvipa. 

Maha-vita and Dhataki were the two sons of Savana, the 
ruler over Pushkara-dvipa ; he divided the Pushkara§ land 
into two parts, and assigned to them one part each. 


are n°. 8 Savarni, n°. 9 Dakhsha-savarni, n°. 10 Brahma-savarni, n°. 11 Dhar- 
ma-sdvarni and n°. 12 Rudra-savarni. 

* Only seven are mentioned in verse 15. 

+ This name as a feminine is not in the Dictionary. 

8 Vapushyat in the text seems incorrect. Vapush-mat ig given correctly 
in verses 18 and 26. 

§ For pushkarah read pushkaram ? 


21 
22 


23 


24 


25 


29 


30 


31 


32 


33 


34 


35 


THE SVAYAMBHUVA MANVANTARA. 073 


_ Bhavya had seven sons, hear them by name from me} 
both Jala-da, and Kumara, Su-kuméra, Manivaka, and Kusot- 
tara, Medhavin, and Mah4-druma the seventh. He portioned 
out for them countries in Saka-dvipa, which were named after ` 
them. 

Moreover Dyuti-mat had seven sons; hear them also from 
me; Kuégala, and Manu-ga, Ushna, and Prakara, Artha-karaka, 
and Muni, and Dundubhi who was famed as the seventh. 
And they had countries in Kraune’a-dvipa, which were named 
after them, 

In Kusa-dvipa itself also there were seven countries called 
by the names of the sons of Jyotish-mat; hear their names 
from me—Ud-bhida, and Vaiuava, Su-ratha, and Lambana, 
Dhritimat, and Prakara, and Kapila the seventh. 

And Vapush-mat the lord of 8817811 had seven sons, both 
Sveta, and Harita, Jimtta, and Rohita, Vaidyuta, and Mana- 
sa, and Ketu-mat the seventh. And they had seven countries 
in SAlmali, which bore the same names. 

Medhé4-tithi, the lord of Plaksha-dvipa had seven sons, and 
Plaksha-dvipa was divided into seven parts by the countries 
which were named after them, first the Saka-bhava country, 
then Sigira, Sukhodaya, and Ananda, and Siva, and Kshe- 
maka, and Dhruva. 

In the five continents, which begin with Plaksha-dvipa and 
end with S4ka-dvipa, righteousness also must be known as 
arising from the divisions of the castes and the several stages 
of a br4hman’s life. The righteousness which is settled,* and 
springs from one’s natural disposition, and is exempt from 
the rules of harmlessness is well-known to be universal in 
these five continents. 

His father Priya-vrata gave Jambu-dvipa to Agnidhra at 
the first, 0 brdhman. He had nine sons indeed, who were 
equal to the Praja-pati Priya-vrata. The eldest was named 
Nabhi; his younger brother was Kim-purusha; the third son 
was Havir-varsha; the fourth was llavrita; and the fifth 
son was Vagya; the sixth was called Hiranya; the seventh 


* Nitya. 
35 


274 


36 


37 


38 


39 


41 


42 


43 


CANTO LITE. 


of them was Kuru; the eighth was known as Bhadraéva ; and 
the ninth was Ketn-mala. Designated by their names was 
the arrangement of their countries. 

Perfection exists naturally in Kim-purusha, and the other 
continents,* with the exception of that named from the 
mountain Himaft; and the perfection is almost complete hap- 
piness which comes withont exertion. There is no adversity 
there, nor old age, death or fear; neither righteousness nor 
unrighteousness existed there, nor had the people differences of 
position, such as high, low or middling; nor have the four 
ages existed there, nor periodic times, nor the seasons of the 
year. 

Now Agnidhra’s son Nabhi had a son Rishabha, 0 brahman. 
Rishabha begot Bharata, a hero, the hest among his hundred 
sons. Rishabha having anointed his son in his stead betook 
himself to the strictest life of a wandering religious mendi- 
cant, and devoted himself to austerities, an illustrious hermit, 
dwelling in Pulaha’s hermitage. His father gave Bharata 
the sonthern country named after the mountain Himat ; 
hence the country 28 called Bharata after the name of that 
high-souled king. Bharata also had a righteous son called 
Snu-mati; and Bharata transferred the kingdom to him and 
departed to the forest. 

Now during the Svayamhhnva period Priya-vrata’s sons, 
and their sons and grandsons enjoyed§ the earth with its 
seven continents. This was the Svayambhnva creation; I 
have narrated it to thee, O brahman. What else shall I 
fully tell thee of in the first Manv-antara P 


* For kimpurushdkhydni read kimpurushddyani ? 

+ Himahvaya. See also verses 40 and 41 where this is said to be a name 
for India. This meaning is not in the dictionary. 

प Himéhva ; this meaning, ‘ India,” is not in the dictionary. 

§ For bhuktvd read bhuktd. 


THE DESCRIPTION OF JAMBU-DVIPA. 275 


Canto LILY. 


The description of Jambu-duipa. 

Mérkondeya tells Kraushtuki further the size of the earth, and the 
order and dimensions of the seven continents and their oceans—He 
describes Jambu-dvipa, the countries in it, and Meru and the other 
mountains ; and mentions various local facts. 

Kraustuki spoke. 

1 How many are the continents, and how many the oceans, 
and how many are the mountains, O brdhman? And how 
many are the countries, and what are their rivers, O Muni? 

2 And the size of the great objects of nature,* and the Loka- 
loka monntain-range ; the circumference, and the size and 

3 the course of the moon and the sun also—tell me all this at 
length, O great Muni. 

Markandeya spoke. 

4 The earth is fifty times ten million yojanast broad in 
every direction,f O brahman. I tell thee of its entire consti- 

5 tution, hearken thereto. The dvipas which I have mentioned 
to thee, began with Jambu-dvipa and ended with Pushkara- 
dvipa, O illustrious brahman ; listen further to their dimen- 

6 sions. Now each dvipa is twice the size of the dvipa which 
precedes it in this order, Jambu, and Plaksha, Salmala, Kuéa, 

7 Kraune’a- and Saka, and the Pushkara-dvipa, They are 
completely surrounded by oceans of salt water, sugar-cane 
juice, wine, ghee, curdled milk, and milk, which increase 
double and double, compared with each preceding one. 

8 I will tell thee of the constitution of Jambu-dvfpa; hearken 
tome. Itis a hundred thousand yojanas in breadth and length, 

9 it being of a circular shape. Himavat, and Hema-kita, 
Nishadha,|| and Meru, Nila, S’veta and Sringin are the seven 


# Mahé-bhita. + This word must obviously be supplied ; see verse 8. 

+ Taking the yojana as 40,000 feet (seeCanto xlix, 40), thie diameter of the 
earth equals 3,787,878,788 miles. 

§ Vrittau. This distance cannot apply to the circumference (vyitti) as well, 
for the oircumference, length and breadth cannot all be the same. 

|| The text reads Rishabha, which disagrees with other Puranas and ‘verges 


22 and 23. 


276 CANTO LIV. 


10 great mountain-systems* in it. Two of these great moun- 
tain-rangest are a hundred thousand yojanas in extent, and 
are situated in the middle of Jambu-dvipa ; there are two more 
mountain-ranges which are south of those two, and two more 

11 which are north. They are severally less by ten and ten 
thousand yojanas in length{; they are all two thousand yojanas 

12 in height, and they have the same breadth. And six of 
the mountain-ranges in it extend into the sea. The earth 
is low on the south and north, it 18 bighly elevated in the 
middle. 

13 On the southern half of the elevated ground§ are three 
countries, and on the north are three. Tlavrita 18 ` situated 
between those halves, and is shaped like the half-moon. 

14 East of it is Bhadrasva, and west is Ketu-mala.|| 

Now in the middle of Ilavrita is Meru, the mountain of 

15 gold. The height of that immense mountain is eighty-fourf 
thousand yojanas; it penetrates downwards sixteen thousand 

16 yojanas, and it is just sixteen thousand yojanas broad; and 
since it is fashioned like a cup,** it is thirty-two thousand 
yojanas broad at the summit. It is white, yellow, black and 

17 red on the east and other sides consecutively ; and a brdhman, 
2 vaisya, a Sadra, and a kshatriya are stationed there according 
to the castes. Moreover, upon it on the east and the seven 

18 other directions of the sky consecutively}+ are the Courts of Indra 


* Varsha-parvata. 

+ Nishadha on the sonth of Meru, and Nila on the north, according to the 
Vishnn-Purana, Bk. I, ch. ii, 

‡ The text. of the first line of verse 11 seems wrong: read instead, as in the 
MS.—Dasabhir dasabhir nydndh sahasrais te parasparam. Hema-kita (sonth 
of Nishadha) and S’veta (north of Nila) are 90,000 yojanas long. Himavat 
(south of Hema-kita) and S’ringin (north of S’veta) are 80,000 yojanas long 
The decrease is due to their position in the circle of the earth. See Vishnn- 
Purana, Bk. 11. ch. ii § Vedi 

॥ These are the nine countries mentioned in canto liii, verses 32-35. 

Q For c’atur-astti read c’atur-astti ? 

** S’araéva; other authorities compare it to the inverted seed vessel of a 
lotns, which is somewhat like an inverted cone. 


+t The MS. reads puryo dikshu for pirvddishu, with practically tho same 
meaning. 


THE DESCRIPTION OF JAMBU-DVIPA. 277 


and the other Loka-p4las; and in the centre is Brahma’s 
Court, which is fourteen thousand yojanas high. 
19 Moreover below it are the subjacent hills* with a height 
of ten thousand yojanas. Onthe east and other sides con- 
20 secutively are the mountains Mandara, Gandha-madana, and 
Vipula, and Su-pargvat}; they are decorated with trees as 
standards. The kadam treet is the standard on Mandara, 
21 the jambu tree§ on Gandha-madana, and the agvattha tree|| on 
Vipula, and the great banyan] on Su-pargva. These mountains 
22 are eleven hundred yojanas in extent. Jathara and Deva- 
kita are two mountains on the east side; they stretch up to 
Nila and Nishadha without any space intervening between 
23 them. Nishadha** and Paripatra are on the west side of Meru; 
these two mountains, like the two former, extend to Nila 
24 and Nishadha. Kaildsa and Himavat are two great mountains 
on the south; they stretch east and west; they extend into 
25 the ocean. Sringfvat and Jérudhi, moreover, are two moun- 
tains on the north; they, like the two on the south, extend 
26 into the ocean.t} These eight are called the boundary moun- 
tains, 0 brahman. Hima-vat, Hema-kita and the other 
27 mountains comprise, one with another, nine thousand yojanas, 
eastward, westward, southward and northward. Similarly 
Meru stretches to the four quarters in the middle in Jlavrita, 
28 The fruits which the jambuft{ tree produces on the mountain 


* Vishkambha-parvata. 

+ Mandara is on the Hast; Gandhaé-madana on the South; Vipula on the 
West; and Su-p4rgva on the North. See Cauto lvi, verses 7, 18 and 16. 

ft See note **, page 25. 

§ Engenia Jambolana, Hooker, vol. II, p. 499; Roxb. p. 398. A large tree, 
common everywhere, with a rather crooked trunk, shining leaves, and edible 
fruit. The bark yields brown dyes. 

|| Called also pippala ; Ficus religiosa (Oliver, p. 272; Roxb. p. 642); the 
modern peepul; a large spreading tree with a gratefnl shade, common every- 
where. See also note *, p. 33. 

थ Vata, Ficus benghalensis (Oliver, p. 272; F. indica, Roxb. p. 639), the 
large, common, well-known tree. ** Read Rishabha £ 

¢t+ For antarvdntar read arnavdntar ? 

tt For jambé read jambud ? 


278 


29 


30 


31 


32 


CANTO LY. 


Gandha-madana, are as large as an elephant’s body; they 
fallon the top of the mountain. From their juice springs 
the famous Jambi river, in which is found the gold called 
Jambti-nada. That river passes around Meru and then 
enters Jambi-mfla, O brahman; and those people drink of it. 

In Bhadrasva Vishnu is figured with a horse’s head; in 
Bharata* he has the shape of a tortoise; and he is like a 
boar in Ketu-md4la; and he has a fish’s form in the north. 
In all those four countries, worldly affairs are governed 
by the arrangement of the constellations, O brahman; the 
people there study the influence of the planets. 


Canto LV. 


The Geography of Jambu-dvipa. 


Markandeya mentions the forests and lakes and mountains around 
Meru—All the heavenly beings dwell in that region where there is 
the most charming scenery—Bharata alone is the land of action, which 


entails merit and sin. 


ज 


Markandeya spoke. 

Hear from me of the four forests and lakes which exist on 
Mandara and the three other mountains,t O brahman. On 
the east 18 the forest named C’aitra-ratha, on the southern 
mountain the forest Nandana, on the western mountain the 
forest Vaibhraja, and on the northern mountain the forest 
Savitra. On the east 18 the lake Arunoda,f and on the south 
Manasa, on the west of Meru is Sitoda, and Mah4-bhadra on 
the north. 

On the east of Mandara are the mountains Sitartta,§ and 
C/akra-munja, and Kulira, Su-kanka-vat, and Mani-gaila, 
Vrisha-vat, Mahi-nila, Bhavac’ala, Sa-bindu, Mandara, Venu, 
Tamasa, and Nishadha, and Deva-saila. 


# For bhdrite read bhdrate 2 
+ For failashw read Saileshu. ‡ Or Varunoda, see Canto lvi, verse 6. 
§ S’dtdrtiag read ४८५८८ 2 See verse 17, and Canto lvi, verse 6. 


6 


THE GEOGRAPHY OF JAMBU-DVIPA. 279 


The mountain Sikhara with its three peaks,* and Kalinga, 
Patangaka, Ruc’aka, and the mountain Sanu-mat, and Tam- 
raka, Visakha-vat, Svetodara, and Sa-mila, and Vasu-dhara, 
Ratna-vat, Eka-gringa, Maha-gaila, Raja-saila, Pipathaka, and 
Pane’a-Sgaila, Kailasa, and Hima-vat the loftiest of mountains ; 
these mountains are said to lie on the south side of Meru. 

Su-raksha,t and Sigiraksha, Vaidurya, and Kapila,t and 
Pinjara, Maha-bhadra, Su-rasa, Kapila, Madhu, Anjana, 
Kukkuta, Krishna, and Pandura the loftiest of mountains, 
and the mountain Sahasra-sikhara, Paripatra, and Sringa- 
vat; these mountains are well-known as lying on the west of 
Meru beyond the subjacent hills§ which are on the west side. 

Hear yet the other mountains on the north. Sankha-kita, 
Vrishabha, and the mountain Hamsa-nébha, and the monn- 
tain Kapilendra, Sdanu-mat, and Nila, Svarna-gringin, SAta- 
gringin, Pushpaka, Megha-parvata, Virajaksha, Varahadri, 
Maytra, and Jarudhi; these are said to be the mountains on 
the north of Meru, O brahman. 

The valleys among these mountains are exceedingly charm- 
ing; they are decorated with forests and lakes of the clearest 
water. In them men are born who practise meritorious deeds, 
0 brahman. These are terrestrial Svargas, O brdhman ; they 
surpass Svarga with their excellences. In them no fresh 
merit or sin accrues. Hven the gods are said to enjoy merit 
in them. And on these mountains, Sitanta|| and the rest, O 
brahman, are the great and resplendent abodes of the Vidyé- 
dharas, the Yakshas, the Kin-naras, the Nagas, and the 
Rakshasas, and the gods, and the Gandharvas, which possess 
great merit and are studded with charming groves which the 
gods frequent. And the lakes are charming; the breeze is 


# See Canto Ivi, verse 9. S‘ikhara must he first mountain on the south, 
aud tri-kéta must he an adjective qualifying it. 

+ See Canto lvi, verse 14. 

ft The text ^ Kapila” seems erroneous, as it mentions Kapila again in the 
next line. Another reading is Pingala. 

§ For viskambhdt read vishkambhdt ; see Canto liv, verse 19. 

|| See verse 4. 


980 CANTO Lv. 


20 pleasant at every season. Nor anywhere on these mountains 
do men have any kind of mental agitation. ' 

21 Thus have I told thee of that four-leaved lotus-flower 
which is the earth; its leaves are Bhadragva, Bharata and 
the other countries on the four sides. The country named 

22 Bharata, which I have told thee of on the south, is the land 
of action; nowhere else is merit and sin acquired; this must 
be known to be the chief country, wherein everything is 

3 fixedly established.* And from ita man gains Svarga and 
final emancipation from existence, or the human world and 
hell, or yet again the brute-condition, O brahman. 


Canto LVI. 


The Descent of the Ganges. 

Markandeya describes the course of the River Ganges from the moon 
on to mount Meru, then in four streams flowing east, south, west and 
north, of which the southern stream was allowed by S'iva to flow 
through India at the entreaties of King Bhagiratha. 

He describes briefly the happy condition of all the other countries 
(except India) in Jambu-dvtpa. 

Markandeya spoke. 
1 The foot of Narayana, moreover, who is the origin of the 
universe,t supports the earth. The divine river Ganges 
2 which issued thence flows in three courses. She enters the 
moon, which is the womb of the nectar and the receptacle of 
the waters, and thence, having purified with her contact the 
rays of the sunt which is indissolubly connected with the moon, 
3 she fell on the summit of Meru, and then divided into four 
streams. As she fell from the summit and the sides and the 
outer bounds of Meru, she turned around, and finding no 
4 support fell scattering her waters widely. Dividing her 
waters equally at the foot of Mandara and the three other 
5 mountains, she fell, piling bigh the rocks broken off from their 
bases by her waters. 

* Prati-shtbita. 

+ Jagad-yonim in the text seems impossible. Read jagad-yoneh 2 

‡ Or, being purified by contact with the rays of the gun. 


THE DESCENT OF THE GANGES FROM MERU. 281 


The eastern stream, which is celebrated by its name Sita,* 
6 flowed to the forest O’sitra-ratha,t and overflowing it, passed 
on to the lake Varunoda,{t and thence to the mountain 
Siténta,§ and thence to the other mountains on the east in 
7 order. Descending to the earth in her course, she flowed 
from Bhadrasva into the ocean. 

Moreover the second stream called Alaka-nandéa flowed 
8 south towards Gandha-madana into the forest Nandana that 
dehghts the gods and that lies at the foot of Meru, and over- 
9 flowed the lake Manasa with great force, and reached the de- 
lightful kingly mountain Siikhara,|| and thence overflowed all 
10 the mountains which I have mentioned in order on the south, 
and reached the lofty mountain Hima-vat. There the bull- 
11 bannered Siva held her and would not let her go. The 
lord was propitiated by king Bhagiratha with fastings and 
hymns, and Siva released her there. She entered the south- 
12 ern ocean in seven streams, and in three streams on the east ; 
inundating as a great river the south with the overflow from. 

her stream, béhind Bhagfratha’s chariot. 
13 Moreover the great river famed as Sva-rakshu fell on 
Mount Vipula on the west side, and went towards the forest 
14 Vaibhraja; and thence the great river overflowing the lake 
Sitoda reached the mountain Sva-rakshu,** and thence she 
15 went to the mountain Tri-sikha ;{t and thence falling on the 


* The text appears incorrect. For pérvdétte ’tivikhydtd read pirud stteti 
vikhydtd ? 

+ See canto lv, verse 2. 

t Or Arunoda, see canto lv, verse 3. 

§ See canto lv, verse 4. 

|| See canto lv, verse 6. 

बु For sde’alam read sd vanam 2 See canto lv, verse 2. 

कक There seems to he a confusion in the text between the names of the 
river and the monntain, which latter 18 called Su-raksha in canto lv, verse 9 ; 
for Sva-rakshuk then read Su-raksham 2 

++ This name seems 61706008. See canto lv, verse 9, where Sisiraksha 18 
mentioned as the second monntain. No mountain of the name Tri-Sikha 18 
mentioned in that and the following verses among the western monntains. 
The two should agree ; compare Vrishabha in verse 18, and canto ly, verse 12 , 


36 


282 


16 


1% 


18 


19 


20 


21 


22 


23 


24 


25 


CANTO LVI. 


summits of the other mountains on the west in order, she 
reached Ketumala and entered the salt ocean. 

Now she flowed on to mount Su-pargva also, which is at 
the foot of Meru; there she is famed as Soma. She flowed 
to the wood of Savitri.* Overflowingt it, she reached lake 
Maha-bhadra ;t and thence she passed as a great river to 
mount Sankha-kita;§ and thence reaching in succession 
Vrishabha and the other mountains on the north, and over- 
flowing the Northern Kurus she entered the great ocean. 

Thus I have appropriately described to thee, O brahman, 
this river, the Ganges, and the countries according to their 
arrangement in Jambu-dvipa. In Kim-purusha and all the 
other countries dwell people, who have almost nnalloyed 
happiness, who are free from sickness, and who are exempt 
from low and high diversities of condition. In each of the 
nine countries in it are seven mountain ranges. And then 
in each country there are rivers flowing down from the 
mountains. In Kim-purusha and the seven other countries, 
O brahman, waters bubble up from the ground ; here in Bha- 
rata we have rain. And in these eight countries|| men enjoy 
a, perfection which comes from the trees, from their own 
natural dispositions, from the localities, from the water, from 
their mental condition and from their actions. The tree- 
bestowed perfection is obtained from the trees that grant 
them every wish; the natural is well-known as that which 
springs from the natural disposition; and the loeal delight 
is that which is connected with the land itself; and the 
water-given** perfection comes from the delicacy of the water ; 
and the mental is derived from meditation ; and the perfec- 
tion which comes from reverential service and the performance 
of other duties is denominated righteousness-produced.t+ 


* Savitra; see canto lv, verse 2. + For pdvayanti read pldvayantt. 
{ See canto lv, verse 3. § See canto ly, verse 12. 
|| Por vashersh» read varsheshv. 


q 


Karma-jd, this seems preferable to dharma-jé in verge 25. 


कक Por toydtthd read toyotthd, 
+t Dharma-j4; verse 23 reads karma-jd instead, which seems preferable. 


NINE DIVISIONS OF BHARATA. 283 


26 And in these countries the ages do not exist, nor bodily nor 
mental sicknesses; nor is there any undertaking involving 
merit or demerit there, O brdhman. 


Canto LVIT. 


Markandeya mentions the nine divisions of Bharata, one of which 
ts India—He mentions the seven mountain ranges in India (exclusive 
of the Himalaya Mountains) and names twenty-two separate hills— 
He mentions the chief rivers in India, grouping them according to 
the mountain ranges out of which they rise—He mentions the chef 
peoples in India and on its borders, arranging them according te 
the main natural divisions of the country—and he concludes with 
general descriptive remarks and an eucomium on India as the sole 


land of action. 
Kraushtuki spoke. 


1 Adorable Sir! thou hast fully described this Jambu-dvipa. 
Just as thou hast declared it, merit-producing action exists 
2 nowhere else, nor action that tends to sin, except in Bharata, 
O illustrious Sir! And from this land both Svarga is at- 
tained, and final emancipation from existence, and the me- 
3 dium end also. Verily nowhere else on earth is action 
ordained for mortals. Therefore tell me, O brahman, about 
4 this Bharata in detail, and what are its divisions, and how 
many they are, and what is its constitution accurately; it is 
the country,* and what are the provinces and the mountains 
in it, O brahman ? 7 


Markandeya spoke. 


ot 


Hear from me the nine divisions of this country Bharata ; 
6 they must be known as extending to the ocean, but as being 
mutually inaccessible. Theyt are Indra-dvipa, Kaserumat,f 


* Varsha. 

+ This and the three following verses agree closely with the Karma Purana 
canto xlvii, verses 22—25. 

¶ The dictionary gives the word as kaéeru-mat; the Kirma Purdga as 
kaseruk-mat (canto सार; verse 22) , in preference. Another form is said to be 
Kasetu. i 


284 CANTO LVII. 


7  TAamra-varna,* Gabhasti-mat, and Naga-dvipa, Saumya, 
Gandharva,t and Véruna; and this is the ninth dvipa 
among them, and it is surrounded by the sea.t This dvipa 

8 is a thousand yojanas from south to north.§ At its east end 
are the Kirdtas,|| and at the west the Yavanas.— Within 
it dwell braéhmans, kshatriyas, vaisyas and sidras, O brah- 

9 man. They accomplish their purification with the occupa- 
tions of sacrifice, meditation, trade, &c.; and they seek their 

10 mutual business through these occupations, and they gain 
Svarga or final emancipation from existence, merit and sin 
then. 

The seven mountain ranges** in it are Mahendra,tt 


# Tho Kiirma Purana gives the word as tdmra-parra in preference (canto 
xlvii, verse 22). It is Ceylon. 

+ Or, gandharva, Karma Purana, canto xlvii, verse 23. 

व This is understood to mean India, as the following verses show ; see 
Wilson’s Vishnu Purana, Edn. FitzHdward Hall, Book II, chap. iii, note on 
the similar passage. But this Purdna states clearly enough {see verse 59 
below) that India 18 not surrounded by the sea, hut bounded by it only on- 
the east, south, and west, and only partially so on the east and west, for 
verse 8 places the Kirdtas and Yavanas there respectively. 

§ The yojana is defined in oanto xlix, verse 40, to be about 40,000 feet ; 
this length therefore is 7,576 miles. 

॥ The Kirdtas are the uncivilized tribes of the forests and mountains; 
here the word appears to denote all the races with the Burmese type of 
features along the eastern limits of India. 

q Tho Greeks originally, and afterwards the Mohammedans. 

** For the notes in this Canto I have consalted, Wilson’s Vishnu Purana 
(Edn. FitzEdward Hall), General Cunningham’s Ancient Geography of 
India (1871), his Archeological Survey of India Reports, besides other works 
pnd maps. 

++ ““Mahendra 18 the chain of hills that extends from Orissa and the 
northern Cirears to Gondwana, part of whioh near Ganjam is still called 
Mahindra Malei or hills of Mahindra.” Wilson’s Vishnn Pordna, Book II, 
chap. iii, note. The rivers which flow from these hills are named in verges 
28 and 29, but only a few of them have heen identified. Thig range then 
appears to be the portion of the Hastern Ghats between the Godaveri and 
Mah4nadi rivers, and the hills in the south of Berar. 


See, however, note on 
the Sukti-mat range on the next page. 


MOUNTAIN RANGES OF INDIA. 285 
1] Malaya,* Sahya,t Sukti-mat,t the Riksha moun- 


* This is the southern portion of the Western Ghats. Only four rivers 
are mentioned in verses 27 and 28 as rising in these hills, and none of them 
appear to have been identified ; but as the River Kaveri is said in verses 26 
and 27 to rise in the Sahya mountains, the Malaya mountains can be only 
the portion of the Western Ghats from the Nil-giris to Cape Comorin. 

+ The Sahya mountains are the Northern portion of the Western Ghats, 
and, as appears from the rivers which rise in them (see verses 26 and 27), 
extend from the River Tapti down to the Nil-giris. 

{ This range is not definitely identified, nor the rivers which are said 
in verses 29 and 30 to rise in it. 

General Cunningham says the R Suktimati ^ derived its name from the 
Suktimél (sic) mountains, in which it had its sonrce” ; asserts that the river 
must be the same as the Mahanadi; and infers that the Sukti-mat mountains 
must ** correspond with the high range of mountains to the south of Sehoa 
and Kanker, which gives rise to the Mahanadi, the Pairi and the Seonath 
rivers, and which forms the houndary between Chattisgarh and the fendatory 
state of Bastar.” (Arch. Survey Reports, vol. XVII, pp. 24 and 69; and map’ 
at end.) His premises seem to me unsafe; and his conclusion confounds 
the Sukti-mat range with the Mahendra range, and must be incorrect, for the 
latter range appears to he identified beyond doubt. 

Mr. Beglar proposes to identify the R. Sukti-mati with the Sakri (which is 
@ tributary of the Ganges, and flows northwards about 35 miles east of Gaya), 
to connect the river with the Sukti-mat range, and apparently to identify the 
range with the hills in the north of the Hazaribagh district. He proposes to 
strengthen this position hy identifying the rivers Kiynl] (another trihutary of 
the Ganges, east of the Sakri) and Kaorhari (which I do not find, but which 
scems to be another small tributary) with 106 Rishi-kulyé and Kumari, which 
rise in the Sukti-mat monntains ; see verses 29 and 30. (Arch. Snrvey Reports, 
vol. VIII, pp. 124 and 125). But the Sukti-mat range and Sukti-mati river 
do not seem necessarily connected ; neither this nor the Vayn Purana makes 
the river rise in the Sukti-mat range, (see verse 23); Sakri does not appear 
the natural eqnivalent for Sukti-mati, (there is besides another river Sakri, a 
tributary of the Seonath,) nor Kiyul and Kaorhari of Rishi-knly4 and Kumari ; 
Sakri corresponds better with Sakuli (see verse 23); and the hills in the 
north of the Hazaribagh district are not remarkable, and are rather the ter- 
10118107 of the Vindhya range than a separate monntain system. 

The only mountains, which have not been appropriated to the Sanskrit 
names, are the Aravalli mountains and the southern portion of the Eastern 
Ghata, so that this range might be one of these two; and if the former 
are rightly inclnded in the Péripdtra Range, (see note क» next page) the 
S’ukti-mat range might be the southern portion of the Hastern Ghats and 


286 CANTO LVII. 


tains,* and Vindhya,t and Paripdtra.[ And there are 
other hills besides them in thousands, which are situated 
12 near them. Their summits are broad and lofty, and are 
delightful and  spacious;—Kolahala,§ and Vaibhraja,|| 


the hills of Mysors. If, however, ths Sukti-mat 18.086 must be placed in 
Berar, the Mahendra range will bs restricted to the Eastern Ghats. 

* Thess are said to be the mountains of Gondwana, sss Wilson’s Vishnu- 
Purana, Book II, chap. iii, nots. Judging from the rivers which ars said in 
verses 21 to 25 to rise in the Vindhya and Riksha Ranges, it appears this 
rangs consists of ths 1118 which form the water-shed between the Nar- 
budda, Sone and Mahanadi on one side, and the Tapti and northern tribu- 
taries of the Godavari on the other side; that is, it comprises the Satpura 
Hills, and the hills extsndiog through the middle of Berar and the south of 
Chutia Nagpur nearly into West Bengal. 

+ For vindhas read vindhyas This doss not denote the whole of ths 
modsrn Vindhya Range, but only the portion of it east of Bhopal, and also 
the water-shed 11118 which extend from it into Behar, as will appear from 
2 comparison of the rivers which rise in it according to verses 21—28. 

ft Called also Pariydtra. This is the western portion of the modern Vin- 
dhya Rangs, west of Bhopal, as appsars from the rivers which rise in it 
according to verses 19 and 20. Prof. Wilson says (Vishnu Purana, Book 
IT, chap. iii, note) “ths name, indeed, is still given to a range of moun- 
tains in Guzerat (see Colonel Tod’s Map of Rajasthan},” and that may bs 
considered an offshoot of the main range. If ths Vayu Puréna is right in 
reading \ 21888 instead of Venvaé in verse 19, this range would also probably 
include the Aravalli mountains in Rajputana. If this be so, ths configuration 
of this range, a curve around the west and south of Malwa, would suggest a 
derivation for both the namos, viz., Paripatra, from pari + pdtra, “ ths moun- 
tains shaped like an enclosing receptacle ’’, or “the mountains which form a 
protection around;’’ or Pariydtra, from part + yd, “the mountains which 
curve around.” The name may thus still survive in the Pathar range, which 
lies hetween the rivers Chambal and Bands. (Arch. Survey Reports, vol. VI, 
p. 1 and map; and vol. XIV, p. 151). 

§ Mr. Beglar proposes to identify this hill with the Kawa Kol range, which 
is east of the RB. Sakri (a tributary of ths Ganges about 35 miles sast of 
Gaya) ; but thers does not appear to he anything about ths range agreeing 
with the description ia the text. (Arch. Survey Reports, vol. VIII, pp. 128 
to 125, and map at end). 

|| This as 8 mountaio 18 not msntionsd in the dictionary, and I do not find 
any such mountain. The Vayu Purdna reads Vaihdra instead (xlv. 90), which 
is a Synouym for a famous hill called Vaibhdra or Baibhdra, near Raja-griha, 


FAMOUS HILLS IN INDIA. 287 


13 Mandara,* the hill Durdura,t Vata-svana,t 
and Vaidyuta, § Mainaka, || and 


and about 28 miles north-east of Gaya. (Cunningham’s Anc. Geog. of India, 
vol. I, p. 452, map, and p. 463; Arch. Survey Reports, vol.1, p. 21 and plates 
III. and XIV.; vol. III., p. 140). 

* Mandara, the famous mountain, is situated abont 35 miles south of 
Bhagalpar, in Behar (Arch. Survey Reports, vol. VIII., p. 180). There was 
another mountain of this name in the neighbourhood of Sveta-giri and 
1911682, ; ses Mahdé-Bhiérata, Sabha-P. li. 1858; Vana-P. cxxxix. 10820-30; 
and AnuSfs-P. xix. 1434. This Mandara seems to have been the famons 
mountain originally. 

+ This form is not in the dictionary, but it ocours in the Rdmdyaua 
Sundara-K. xcv. 25, and is the same ag Dardura, which is the usual form, 
and Dardara, which is mentioned in the dictionary. It was ८ mouutain or 
group of mountains, in the extreme Sonth of India. It is mentioned in the 
Mah4-Bharata, Sabha-P. li. 1891-3, where the context suggests that it was 
on the borders of the C’ola and Pandya kingdoms; and it appears to be intend- 
ed in the AnnSas-P. clxv. 7658, by the name Dururduda, which violates 
the metre. Malaya and Dardura are mentioned as the two highest moun- 
tains in the extremes Sonth in the Raghu-V. (iv. 51.) In a paper on the 
Geography of Rama’s Exile, in the Journal, R. A. 8., April 1894, p. 262, I 
have proposed to identify this mountain with the Nilgiris. 

t This as a mountain is not mentioned in the dictionary. The Vayu Purana 
reads Pétandhama instead (xlv. 91). Ido not find either. But Mr. Beglar 
fonnd a hill Bathan or Bathaniin south Behar, and mentions > hill called 
Banthawa or Pandhawa in Buddhist records. These names might 16 easy 
corruptions of Pétandhama. (Arch. Survey Reports, vol VIII., p. 46). 

§ This as a mountain is not mentioned in the dictionary, and I do not 
find it. 18 ittobe connected with Baijnath or Vaidya-nath, the famous place 
of pilgrimage, near the R. Karma-nasa, sonth of Ghazipir? There does not 
seem, however, to be any prominent hill there. (Arch. Survey Reports, vol. 
VIII, p. 187; and vol. XIX, p. 27). Or, shonld the reading he Vaidirya? 
This ssems preferable. The Vaidirya Mts. are the Satpura Range; compare 
Mah4-Bhérata, Wana-P. lxxxviii. 8348; Ixxxix. 8354-61; and oxxi; and 
Journal, R. A. &., April 1894, p. 246. 

|| There were threes mountains of this name. One is the famous Moun- 
tain in the north; it 18 called a son of Hima-vat by the apsaras Mené, and 
was a part of the great Hima-vat Ranges. It was near Kailasa, Gandha-madana 
and Sveta-giri (see M-Bh,, Sabha-P. iii. 58-60; Vana-P. cxxxv. 10694-6 ; 
exxxix. 10820; and clviii. 11540; and Bhishma-P. vi. 237): and from Vana-P. 
exlv. 11054-64; and MHari-Varhia cxxxiii, 7598-7605, it appears to have 


288 CANTO LYI1. 


Svarasa,* Tunga-prastha,t Naga-giri,f Roc’ana,§ the 
14 hill Pandara,|} the hill एण्ड Dur-jayanta,** 


been situated near the eastern sources of the Ganges; hence this Mainaka 
probably denoted the group of hills in the north of the Almora district; hnt 
these passages are not quite consistent. The Ramayana in Kishk. K. xliv. 
35~-87 places lake Mdnaga on Mt. Krauiic’a, (which is called Maindka’s son, in 
Hari-V., xviii. 941-2,) and Mainéka beyond “Krauiic’a; bnt those geogra- 
phical cantos, उ] to xliv, seem to he a late interpolation. 

Another Mainéka is ths fabulous monntain sitnated in the sea, midway 
hetween the southern point of the Indian Peninsnla and Ceylon; see Raméa- 
yana, Sund. K. vii; and in this connexion see canto lii., verse 13. 

And the third Mainika is in Western India, apparently in Khandesh ag. 
it seems to be connected with C’yavana; see M.-Bh., Vana-P. lxxxix. 8364-5. 
In Gen. Cunningham’s Arch. Surv. Reports (vol. VITI, p. 124) the R. Sone 
is said to be called Mainaka-prabha, from the mountain in which it rises, 
but Mainaka is probably a mistake for Mekala. 

# Thig as a mountain is not mentioned in the dictionary; and I do not 
find it. The Vayu Purdna reads Sasnrasa, or Sn-sarasa instead (xlv. 90); I 
do not find any such hill. Suraga is one of the mountains mentioned in canto 
Iv. verse 9. 

+ I do not find this. The Vayu Purana reads Gantu-prastha instead (xlv. 
91) which seems a mistake. 

tI do not find this. In a list of mountains in Hari-Varnfa, elxviii., 
9499-9505 are mentioned Néga and Naga-rét. Perhaps these mountains 
may be placed in the Naga country, near Nagpar in the Central Provinces. 

§ I do not find this. 

| The Vayu Purana reads Pandura (xlv. 90); neither is mentioned in the 
dictionary as amonntain. Should we read 78 08१8 instead? There are two 
hills now which are called Paéndua Hill or the Pandus’ Hill, one found by Mr. 
Carlleyle, north-west of Bairat (or Vairdéta) in Alwar (Arch. Survey Reports, 
vol. VI, pp. 95-101); and the other by Mr. Beglar, north of Hatta and near 
the R. Ken in Bandelkhand, where pilgrimages are still made (id. vol. VILI., 
p. 56). 

भु I do not find this. Pushpaka isone of the mountains mentioned in canto 
lv. verse 13. A river called Pushpa-ja is said to rise in the Malaya Mts. (see 
verse 27, below). 

## T do not find this. The Vayu Purana reads Uj-jayanta instead (xlv. 92), 
which Gen. Cunningham identifies with Girnar hill, whichis situated on the 
east side of Juna-gadh in the peninsula of Gujarat (Anct. Geog., vol. I. p- 325). 
It was in Sn-rdshtra (M.-Bh., Vana-P. lxxxviii. 8347-9). Thers are also 
the Ajanta Hills, north-east of Aurangabad (Arch. Survey Reports, vol. IX., 


FAMOUS HILLS IN INDIA. 289 


Raivata,* and Arbuda,+ Rishyamika, { and Gomanta, § 


ए. 121) which seem to be the same as the Ajayanti Hill (Ano. Geog. of India. 
vol. I. p. 555). 

* Raivata, or Raivataka, was near Dvaraka or Kufa-sthali, which was near 
the extreme western promontory, and was the capital of the country Anarta, 
in the peninsula of Gujarat; for in the M -Bh., a festival on this mountain is 
descrihed, in which the citizens of Dvarak& went out there with their fami- 
lies, in thousands, on foot or in carriages (Adi-P. coxix. 7906-17); and itis 
called the ornament of the gate of that city in the Hari-V. (cxiii. 6361-70; 
and cxiv. 6410-15.). The Girnar hill mentioned in the last preceding 
note is sometimes identified with this hill, but Mt Girnar is abont 110 miles 
from Dv4rak4é, and this distance is incompatible with either of the passages 
quoted. There does not appear to be any mountain close to that city, but 
the Barada group of hills is not far from it, and they are the only hills 
that comply with the conditions (see Arch. Surv. of W. India, by J. Bur- 
gess, Kathiawad, pp. 12, 15, 84and 154). Raivata is not necessarily a single 
monntain, for the Hima-vat, Vindhya and other ranges are often spoken of 
in the singular. I would therefore propose to identify Raivata with the 
Barada Hills in Halar, the western corner of the peninsula. 

+ The modern Mount Abn, at the sonth end of the Aravalli range. Vasish- 
tha, 18 said to have had his hermitage there (M.-Bh., Vana-P. Ixxxii. 4097-8). 
The country around Arbuda was noted for its breed of horses (id. Sahha-P. 
1. 1851.) 

{ Rishyamika isin the Dekhan. It was the scene of Rama’s meeting with 
Sugriva and Haniman. I have proposed to identify it with the range of 
hills which stretches from Ahmadnagar to beyond Naldrug and Kalyani, divid- 
ing the Manjira and Bhima rivers (Journal, R. A.S., April, 1894, p. 253). 

§ There are two hills of this name. One is mentioned in the Hari-VamSa 
as situated in a gap or opening (vivara) of the Sahya Mts. (xcvi. 5331-40). 
It was three or four days’ journey hy swift chariot from Karavira-pura 
(xevi. 5325-40; and ५. 5650-52), 1.e., probably 100 or 120 miles in a hilly 
country: and that city, which was the capital of the country Padmiavata, 
was on the Sahya Mts. on (and therefore near the source of) the R. Venva, 
and presumably near Surpaéraka (xcv. 5212, 5228-31; and xevi. 5283-5322), 
This R. Veuva would therefore appear to be the river Purna (or one of the 
other small rivers south of Surat), flowing into the Gulf of Camhay, sonth 
of the R. Tapti; Karavira-pura would have been near its source on the 
Western Ghats, and Gomanta would probably be the hills 8. or S.-E. of Nasik. 
The other Gomanta is the hill of Gwalior. Gen. Cunningham says it was 
originally called Gopdc’ala and Gopa-girt, Gopdhvaya, and later, Go-manta 


37 


290 CANTO LVII. 


15 Kita-saila,* Krita-smara,{t and Sri-parvata,{ and 
Kora,§ and other mountains in hundreds. By them the 
people, both Mleééhas and Aryas, are mingled together 
according to their divisions. 

16 The chief rivers of which those people drink, 
hear them from me duly. Ganga, Saras-vati,|| Sin- 


(Arch. Survey Reports, vol. II. pp. 372, 373). The Vayu Purdna_ mentions 
Go-dhana instead (शश. 91); hut I have met with no hill of this name elge- 
where; it snggests Go-vardhana, but Go-vardhana does not suit the metre. 

* JT do not find this. 

+ I do not find this. Is this to he connected with the Karamar kill, in 
Gandhara? (Arch. Survey Reports, vol. II. pp, 92 and 106, and map at p. 
87; vol. XIX. p. 126). 

4 Sri-parvata, or Sri-saila, is the name of a lofty rock which over-hangs 
the R. Krishna in the Kurnool District; itis the site of a famous temple 
called Mallikarjnna, one of the twelve great Linga shrines (Arch. Surv. of 
8. India, by R. Sewell, Vol. I. 90; Arch. Surv. of W. India, by J. Burgess, 
1. 223). The Agni Purana places Sri-parvata on the R. Kaveri, and says it was 
dedicated tothe goddess Sri hy Vishnn, because she had once performed some 
austerities (cxiii. 3,4). But Mr. Beglar, in a list of tirthas where portions of 
Parvati’s body are fabled to have fallen when she was destroyed at Daksha’s 
sacrifice, mentions “Sri Parvat, near the Karatoya River.” This may perhaps 
he the river mentioned in verse 25, for I do not think there is any such 
hill near the other Karatoya in North-East Bengal. 

§ The Vayu Purana reads Kdru, or Ketu (स) र, 92) and a mountain Konva ig 
mentioned in the Bhagavata-P. (V. xix. 16}; none are mentioned as moun- 
tains in the dictionary. There is a hill called Kolla in Mewat (Arch. Survey 
Reports, vol. XX. p. 133). 

|| The modern Snursooty, between the Jumna and Sutlej. For a clear 
description, see Arch. Survey Keports, vol. II. 214, &c; and XIV. pp. 87-90 
and Plate XXVI. There can he little doubt that in ancient times it was a 
very much larger river than it is now; see an interesting paper in the 
Journal, Beng. Asiat. Socy. 1886, Part II. p. 340; but in later times it 
perished, as it does now, inthe sands of the desert, and Vinaéana was 
the name of the place where it disappeared (M.-Bh., Vana-P. lxxxii, 
5052-5; and Salya-P. xxxviii. 2119-20.). South and East of it was the 
Drishudvatt, and between them lay the sacred region called Brahmévarta 
(Manu II. 17, 18) and Tri-pishtapa (M.-Bh. Vana-P. Ixxxiii, 5074 and 7075) 
and also apparently Brahma-kshetra {ibid., 5076). The name Saras-vatt, how- 
ever, was given to the seven rivers Su-prabhd, Kdfic’andhsht, Visdld, Manoramd, 
Ogha-vatt, Su-renu and Vimalodukd (id., Salya-P. xxxix. 2188-2216.) 


FAMOUS RIVERS IN INDIA. 991 


17 त्र, * and O’andra-bhaga + also, f and 
Yamuna, and Sata-dru, § Vitasta, || Iravati, ब 
Kuhu,** Go-mati,f¢ and Dhita-pap4,tt Bahuda, §§ 


* The Indus. As to its ancient course through Sindh, see Journal, Beng. 
Asiat. Socy., 1886, Part 11. p. 323. 

+ The R. Chenahb, in the Punjab. It was also called the Asiknt, the Greek 
Akesines. 

‡ Or, “and another C’andra-bhdgd.” There were two rivers of this name 
(M.-Bh., Bhishma-P. ix. 322 and 327), but I have found no data to identify 
the secend. 

§ The R, Sutlej; the Greek Hyphasis. In ancient times this river probably 
did not join the Beas, as it does now, but pursued an independent course to 
the confines of Sindh. It flowed Sonth-West from where 17 issues from the 
Himalayas, inte the channel called the Naiwal and then along the dry hed 
called the Hakra or Ghaggar, at a distance of 30 to 50 miles south of, and 
more or 1688 paralle! te, its present conrse. See Journal, Beng. Asiat. Socy., 
1886, Part II. p. 332. 

i| The modern B. Jhelam, in the Panjab; the Greek Hydaspes. 

The modern R. Ravi, in the Panjab; the Greek Hydractes. 

** This does not appear to be known, though it is 2186 mentioned hy the 
Vayu (xlv. 95) and Karma Puranas (xlvii. 27), both of which read Kuht. As 
it is mentioned in conjunction with rivers in the Panjab, is it te he identified 
with the Kubhd (Rig-V.x., 75. 6.), the Greek Kophen, the modern Kabul river ? 
(Cunningham, Anc. Geog. of India, 1. 37). 

++ The modern Goomti, which joius the Ganges on the left bank helow 
Benares. There was, however, ancther and older Go-mati (Rig-V. x. 75. 6), 
which is probably the modern R. Gomal, a western tribntary of the Indus 
(Mnir, Sansk. Texts, II. 357). 

tt Gen. Sir A. Cnnningham says this is a name of the Go-mati 
(Arch. Surv. Repts,I. 315). The text is Go-mati Dhita-papd c’a; and the Vayu 
(xlv 95), Karma (xlvii. 27), Vardha (lxxxv.) and Vishgu Puranas all read the 
same. The two words are also linked together in the Maha-Bharata (Bhish- 
ma-P. ix. 325), bnt not, I believe, in the Ramayana, where the Go-matt is gene- 
rally called ^“ crowded with cattle.” Dhita-pdpé then either means the Go- 
mati, and the translation would he, ‘and the sin-cleansing Ge-mati;” or it 
denotes some tributary of that river. 

§§ There were two rivers of this name, this one (see M-Bh., Bhishma- 
P. ix. 337), and another in the Dekhan (ibid., 322; AnuSas.-P. clxv. 7653: and 
Ramayana, Kishk. ह, xli. 18), This river is mentioned in various passages 
(M-Bh., Vana-P. lxxxiv. 8045-6; Ixxxvii. 8323; xcv. 8513; Santi-P. xxiii. 
668, &c.; Annéés-P, xix. 1408-11; and Hari-Vashéa xii. 710), and from these 


292 CANTO LVII. 


18 and Drigad-vati,* Vi-pasé,t Devika,{ Rankshu, § 
Niééird, || and Gandaki, and Kanésik4é ** are the rivers tt 


it appears to have been a considerable river between the Go-mati and Ganges, 
in or near the territory of Ayodhya, and having its source well up in the 
Himalayas. ‘The only river which satisfies these conditions is the modern 
Ramgang4, which [0108 the Ganges on the left, near Kananj; and this river 
therefore is probably the Bahuda. 

* Or, better, Drishad-vati ; the famous river between the Saras-vati and 
Jumna. It was the southern and eastern boundary of Brahmavarta (Manu il. 
17). For a full description, see Cunningham, Arch. Surv. Repis., II. 214, &c.; 
and XIV. 87-90, and plate xxvi. See also note under Saras-vaté in verse 16. 

† Read Vi-pdéd, for Vi-pdsd. It 18 the modern R. Bias, in the Panjab, the 
Greek Hyphasis. Itis now a tributary of the Sutlej, hut was probably 
altogether separate in olden times, for the Suilej then had an independent 
course considerably to the sonth-east. 

t There are two Devikaés, one in the Dekhan (Ram4y. Kishk. K, xli. 13), 
and this river (M-Bh., Bhishma-P. ix. 324; Anusas-P. xxv. 1696-7 ; and Vana- 
P. ccxxi. 14229). From the second of these passages it appears that the 
northern Deviké was near Kashmir, and it may probably be identified with 
the modern river Deeg, a tributary of the Ravi onitsrighit bank. The 
Devikd, which is mentioned in Yana-P. lxxxii. 5044-9, seems to be a lake, and 
may be the same as Deviké Sundariké hrada in AnuSds.—P. xxv. 1707-8. 

§ I do not find any riverof this name mentioned elsewhere. The Vayu 
Purana reads Ikshu (xlv. 96), and this occurs in the M-Bh. (Bhishma-P. ix. 324); 
but 1 have found no data to identify it. Probably, however, we should read 
Vakshu or Vankshu, which is the Oxus. 

|| This is not in the diotionary. The Vayu Purana gives the same name (xlv. 
96), and the Varaha reads Nisv¢rd (lxxxv); while other readings are Nigc’ itd, 
Nirvird, and Mic’itéd. The Nisc’itd and two other rivers, the Nic’itd and Névdrd, 
are mentioned in the Bhishma-Parva list (ix. 326, 328), and the Nirvérd in 
M-Bh., Vana-P. lxxxiv. 8116-9, but there appears to be nothing to identify 
them beyond that the Nirviré is connected with the Kanéiki (see note ** 
below) in the last passage and its context. 

q The R. Gandak, which flows into the Ganges on its north bank near 
Patna. It has shifted its course considerably ; and formerly it flowed cast of 
its present course, through the middle of the distriots of Champaran, 
Muzaffarpur and Darbhanga. 

** Or, generally, Kaugikt ; the modern R. Kosi, which flows into the Ganges 
on its north bank, through the district of Purnea. It has shifted 108 course 
very remarkably. Formerly it flowed east of its present position. 


++ Or, as the text may he read, “and the Apaga flow,” &०, There is a iver 


FAMOUS RIVERS IN INDIA. 293 


which flow from the slopes of Hima-vat, O brahman, 
19 The Veda-smriti, * Veda-vati, ¶ 
Vritra-ghni, | and Sindhu, § 


called the Apagd in Kuru-kshetra ( M-Bh. Vana-P. lxxxiii, 6038-40 ; Cunning- 
ham’s Arch. Surv. Repts., XIV. 88, and plate xxvi). The Kirma Purana reads 
Lohint c’eti instead (xlvii. 28); and the Vayu (खार. 96) and Varaha Puranas 
lxxxv) mention the Lehita. The Lohita is the Brahma-putra, which till last 
century flowed round the south side of the Garo Hills, and then south- 
ward through the districts of Maimansingh and Dacca. Lohint, though fem.; 
no doubt means the same. The Vayu Purana reads Kawgikt c’a trittyd tu 
instead (xlv. 96), which may mean the “third Kawuéikt,” for there seem to 
be three rivers of this name (see M-Bh., Vana-P. ccxxi. 14231); or may 
refer to a river Trit¢yd which is mentioned in the M-Bh. (Sabha-P. ix. 373) ; 
bnt I would suggest as preferahle, Kausikt Karatoyd tu, or Kousikt c’a 
tri-srotds tu. The Karatoyd is the modern Kuratee in the Bogra District 
in North Bengal; and Tri-sroatas or Trih-srotast (see M-Bh., Sabhi—P., 
ix. 375) is, I believe, the ancient name of the modern Teesta, which is 
east of that; both now flow into the Brahmaputra; but the first formerly 
flowed into the delta, hefore the Ganges and Brahmaputra shifted their 
courses. (Cunningham, Arch. Surv. Repts., XV. 127 and 13), and plates 
1. and xxxiii. The Varéha Purana adds the C’akshush-mat{ (lxxxv), an 
unknown name. 

* Or Veda-smritd. Both names are mentioned in the M-Bh., the former 
in 41105६8 -P. clxv. 7651, and the latter in Bhishma-P. ix. 324; and the 
Veda-smritt is also mentioned in the Bhagavata-P. (ए. xix. 17); but I have 
found nothing to identify it. 

+ Or Vedasint, or Vetasint. I have not met with these two names else- 
where; the Veda-vatt is mentioned in the M-Bh., (Bhishma-P. ix. 324; 
61171588. -2. clxv. 7651), hnt there appears to be nothing to identify it. 

‡ Or Vrata-ghnt, as the Kirma Purana reads (xlvii. 28). I have not met 
with either name elsewhere, and the river is not known apparently. 

§ This is most probably the modern Kali Sindh, a tributary of the RB. 
Chambal, thongh it may also be the Sindh, which is a tribntary of the Jumna, 
between the Chambal and Betwa. The former is the more probahle, hecause 
it is a large river and rises well up in the Paripaétra range, and suits the fol- 
lowing incident hetter. This Sindhn was a river of much note, and on it was 
a great tirtha, where Agastya met Lop4-mndraé, daughter of the King of 
Vidarbha, and she chose him for her hushand (M-Bh., Vana-P. xevi, xcvii; and 
exxx. 10541). The name of this tirtha may have been Sindhiittama, (id. 
\xxxii, 4082-4095; and AnnSés-P. elxv. 7650); bat if so, it must be distin- 
guished from the great tirtha Sindhittama, which was on the Indus (Vana-P. 
Ixxxii. 6021). 


294 CANTO LVII. 


Venva,* and Anandinit also, Sada-nira,{ and Mahi, § 


* This name is not in the dictionary, but it occurs several times, and is a 
variation of ८८4. There 16 ariver of this name inthe Dekhan (eee verse 
24, note to Venyd), and onein Western India (see verse 26, note to Venyd), but 
I have not met with any river of this name in North India. Both the Vayu 
(शार. 97), and the Kurma (xlvii. 29) Puranas read Varndéd instead; the Vardha 


¢ 9 ® 


reads Parnd instead (Ixxxv), and the इ 77118, offers Parnd and Parndéd in 
a note, (loc. cit.) The Varnas or 21858 18 the modern Bands, and there 
are two rivers of this name ; onea tributary of the Chamhal, rising near 
Udaypur (Cunningham, Arch. Surv. Repte., VI., plate i.), and the other, 
a stream rising near Mt. Abu and flowing into the Rann of Kachh; the 
former ie the larger, andis probably the river meant in the text. Cun- 
ningham writes the name Parndéd (id. VI. 157) and Parna-ndéd (id. XV. 132), 
but the latter form seems doubtful. Devavridha is said to have married 
one of these rivers (Hari V. xxxviii. 1999, and 2004-10), probably the second, 

+ Or, Sdnandint. The Vayu (xlv. 97) and Karma (xlvii. 29) Puranas 
read C’andand mstead, and the latter proposee Bandhand and Sdbandhand 
ina note. The Varaha reade C’andandbhd ndéaddc’drdé (lxxxv.) for this and 
the next river, but not very intelligibly. None of these names appear to be 
identified. 

{ The river “that is always filled with water.” The inclusion of this 
name among the rivers that rise in the Péripa&tra Monntaine is strange 
yet the Karma Purana places it in thesame group (xlvii. 29, note). I have 
met with no river Sada-nira except that in North India. <A river Sad4-nira- 
maya is mentioned in Bhishma-P ix. 340, but there is nothing to ideutify 
it. The Vayu Purana reads Satiréd and Saddtird instead (xlv. 97), bnt I have 
not found these nameg elsewhere. 

A few remarks may he offered about the Sadd-nird in North India. Saé- 
yana says itis the Karatoya, the modern Kurattee (see verse 18, notett), 
hut it 18 stated in the Sata-patha Brahmana (I. iv. 1), that the Sadé-nira 
was the houndary between Kosala and Videha. Itis therefore identified 
with the R. Gandak by Dr. Eggeling (loc. cit., note) and Muir (Sansk. Texts, 
II. 419-422). But the old stream of the Gandak flowed through the districts 
of Champaran, Muzaffarpur and Darbhanga, २. ९.) throngh the middle of the 
Videha country; andthe Gandaki and Sad4-niraé are mentioned as distinct 
rivers in M-Bh., Sabha-P xix. 794. The Sada-niré can hardly, therefore, be 
the eame as the Gandak, and ie more probably the modern Rapti, a tributary 
of the Sarayé, and the midway position of the Rapti eminently satisfies the 
position of a houndary. 

§ The R. Mahi, which rises in Malwa and falls into the Bay of Camhay. 
The Vayu Puraga has a variant, Mahati (xlv. 97), and the Vardha 162१6 Rohé 


FAMOUS RIVERS IN INDIA. 295 


20 Para,* C’arman-vati,+ Nupi,{ Vidisa,§ and Vetra-vati, || 
Sipra, J and Avarni ** also are known ft as those connected 
with the Paripatra mountains. 


21 The Sona, tt and Mahé-nada, §§ 


(Ixxxv.); both seem incorrect. The Mahitdé mentioned in M-Bh., Bhishma-P. 
ix. 328, appears to be this river. 

* Or Pard, according to the Vayu Purdua(xlv. 98). This is said to be 
the modern R. Parbati, which rises in Bhopal and falls into the Chambal 
(Cunningham, Arch. Surv. Repts., II 308 and Rennell’s Atlas of 1781). 

¶ For C’arman-vati, read C’arman-vatt. The BR. Chambal, the largest 
tributary of the Jumna. 

{ This is not in the dictionary. The Karma Puréna mentions the 
Surd and the Suryd (xlvii. 29), but I have found no other mention of them, 
and they do not appear to be known. 

§ This must, no doubt, be connected with the town Vidis4, which was on the 
R. Vetra-vati (Megha D. i. 25) the modern R. Betwa (see next note). Vidisaé 
appears to be the modern town Bhilsa. The R. ४101584. therefore was pro- 
bably the small tributary which joins the Betwa on its left bank at Bhilsa. 

|| The modern R. Betwa, which rises near Bhopal and flows into the 
Jumna. There was another river of this name in Western India (Hari-V. 
elxviii, 9514-6). The Varaha Purana reads Veda-trayt wrongly (Ixxxv). 

@ This is the river on which Ujjayint, the modern Ujjain, stands (Megha 
D. i. 81, 82). Another Sipra is mentioned in verse 24. 

** This is not in the dictionary, and I have not found it elsewhere. The 
Vayu Purana reads Avanté instead (xlv. 98), which is preferable, and would 
be the river of the Avanti country (see notes to verses 52 and 55, below). 
The R. Avanti therefore is probably the river which rises near Mhow and 
flows into the Chambal. The ४8788 Purdna reads Vapanté (Ixxxv.) 
erroneously. 

++ For smatdh, read smritah. 

tt The R. Sone which rises near the source of the Narbada and flows 
into the Ganges above Patna. It was also called Hiranya-baéhu and Hiranya- 
४८१५ ; the Greek Erannoboas. For changes in its course, see Cunning. 
Arch. Surv. Repts., VIII. 4-24. 

§§ Or, Mahd-nadt. It flows through Orissa into the Bay of Bengal. The 
main stream is now considered to he the river which rises near Kanker, but 
that cannot be the source meant in the text, for it would belong to quite a 
different water-shed. The Mahd-nada here must designate the branch now 
called the Hasdu or Hestho, which rises near the source of the Sone. (Cuuning., 
Arch. Surv. Repts., XVII. plate i.). The Varaha Purana omits the Mahé-nadi 
altogether, and reads Jyott-rathd instead (Ixxxv). This river, which is also 


296 CANTO LYII. 


Narmada, * Su-rathA, + Adri-ja, { Mandakini, § 
and sarna, || and Citra-kuta बृ also, 
22 O’itrotpala, ** and Tamasa, tt Karamoda, f 


called Jyoti-rathyd (M-Bh., Vana-P. lxxxv. 8150) and Jyoti-rathé (Hari-V. 
elxvilt 9510-12) is said to be a tributary of the S’onain the former passage, 
and is placed in the Dekhan in the latter. It is, therefore, prohably the 
modern Johila, the southern of the two sources of the R. Sone. 

* The modern Narhada or Nerbudda, which rises near the Sone and flows 
into the Gulf of Cambay. 

t This is not in the dictionary, and I have not met the name elsewhere; 
it is a synonym of Jyott-rathé ? (See last page, note §§). The Karma Purina 
mentions the Su-rasdé (xlvii. 30), and so also the Varaha (lxxxv) ; instead 
of this and the next river the Vayu Purana reads Su-mahd-drumd or, 
Surahddrumd (xlv. 99); but I have not met with any of these names 
elsewhere, exoept Su-rasa in the Bhagavata-P. (V. xix. 17) 

{ This is not in the dictionary, but is mentioned in M-Bh., AnnuSas- 
P. वष्र. 7648. I have fonnd nothing to identify it. 

$ The ए. Mandakin, which flows near Mt. Chitraknut into the R. Paisnuni, 
a tributary of the Jumna between the Ken and the Tons (Cunning., Arch. Snrv. 
Repts., XX1.11). Mr. Beglar’s proposal to identify it with the RK. Reur,a 
sonthern tributary of the Sone (Ibid. XIII. 42-54) depends upon his identifica- 
tion of Mt. C’itra-kGta with Ramgarh hill in Chhattisgarh, and is untenable 
(see Journal, R. A. S., April, 1894, page 240). The river Reur, or Rer, is also 
called Araud, and all these forms appear to point to Hrandé as the original 
name. 

|| The river of the country DaSarna, the modern R. Dasdn, hetween the 
Betwa and the Ken. 

Gf This is not in the dictionary. Itis no doubt to he connected with Mt. 
C’itra-kata, the modern Chitraknt (see Journal, R. A. S. April, 1894, 
page 239),and is probably the stream which flows round the sonth and 
east of the modern Mt. Chitrakut, past Karwi into the Jumna. 

** This is not in the dictionary, but a C’itropald is mentioned in M-Bh, 
Bhishma-P. ix. 341. Cunningham says C‘itrotpala is the name of the modem 
main-stream of the Mahé-nadi below its junction with the Pairi (Arch. Surv. 
Repts., VII. 155, and XVII. 70) ; but that river as mentioned already (page 
295, note §§) would belong to a different water-shed. 

++ Or Tdémast, as the Kirma Poréna reads (xlvii. 80). Itis the R. Tons 
which flows into the Ganges on the right bank below Allahahad. 

tt This is not in the dictionary, and I have not fonnd the name elsewhere. 
The Vayu Purana ‘xlv. 100) and the Vardha (Ixxxv.) read Karatoyd instead. 
Should we read Karma-nodd, as a synonym of Karma-ndéé? The river 


FAMOUS RIVERS IN INDIA. 297 


15461118, * and Pippali-groni + also, Vi-pasa, { 
23 the river Vaijula, § Sumeruja, || Sukti-mati, भू 


meant is no donbt the modern Karamnasa, which flows into the Ganges on 
the right bank just above the Sone. 

* ब have not met with this river elsewhere. Pisic’a was a name given to 
various races, chiefly barbarous hill tribes (Muir, Sansk. Texts, II. 59). In 
this place it wonld, no denht, mean the tribes inhahiting Rewah and Chuta 
Nagpore, and the Pisac’ika is probably one of the southern tributaries of the 
Sone, such as the Rer (see page 296, note §), or Kanhar. 

+ Or Pipyalé front, as the Vayu Purana reads (xlv. 100); or Pippald, aa 
the Varaha reads (lxxxv). I have not found any data to identify it, but have 
seen the name assigned to the modern river Paisuni Or Parsaroni, a tributary 
of the Jumna hetween the Ken and the Tons (Arch. Surv. Repts., XXI. 11), 
and these words may well be corruptions of Pippali-groné. 

{ This appears to he the river mentioned in M.-Bh., AnnSdis-P. xxv. 1788 
and perhaps 1710-11 also. It is prohably the modern Bias which flows past 
Saugor and joins the R. Ken, a tribntary on the right bank of the Jumna. 
(Cunning., Arch. Surv. Repts., X XI. 157, and plate xxxiv). The Ken or Kiyan, an 
important stream, does not appear to he mentioned; it is said to he a corrup- 
tion of Karna-vaté (Ibid. 156; and II. 446), though Lassen gives Kayana as 
its ancient form (Ind. Alt., Map). Was Vi-pdéd the ancient name of this whole 
river? The Vi-pasa in the Panjab is mentioned in verse 18. The Vardha 
Purana reads Visdld (lxxxv), and the Karma mentions this name as a 
variant (xlvii. 31). There are several rivers of this name, and the river 
here meant is no doubt the Saras-vait Visdld at Gaya (M.-Bh., S’alya- 
P. xxxix. 2188-9, and 2205-6), prohahly the modern Lilajan which flows 
past Bodh Gaya. 

§ I have not found this name elsewhere. The Varaha Puréna reads 
Vatijukd (lxxxv), the Karma Mafijuld (xlvii. 31), andthe Vayu Jambuld 
(xly. 100). Of these names I have met only with Mafijnlaé elsewhere 
(M.-Bh., Bhishma-P. ix. 341), bnt with no data to identify it. The river 
meant is probably that on which Gaya stands; its eastern source is called the 
Mohana, its middle portion the Phalgu, and the eastern branch, into which it 
divides, the Jumna. 

|| The V4yu Purdéna reads Siterajé (xlv. 101), and the Varaha Vtrajd 
(Ixxxv). Ihave not met with any of these names elsewhere, but the M.-Bh. 
mentions three rivers Vird (Bhishma-P., ix. 329), Vira-vaté (ibid., 332) and 
Véirankard (ibid., 838), which are all distinct. The Matsya Purana reads two 
names instead, the Sun¢ and Lajjd (cxiii. 26), prohably erroneous. 

भी This river has been much written ahout but does not seem to he identi- 
fied safely yet. See p. 285, note{; and alao Cunning., Arch. Surv. Reptz., 


38 


298 CANTO LYII. 


Sakuli,* Tridiva in regular order,t Vega-vahini{ also § flow 
from the slopes of the Vindhya|| Mountains. 


IX. 55. It is mentioned in the Hari-Vaméa (clxviii. 9509-13) and is said thors 
to he in the Dekhan ; it seems to bs meant by the name Mukti-matt in M.-Bh., 
Bhishma-P. ix. 842; and perhaps it isreferred to in Hari-V. xxxvii. 1980-7. 
These passages, however, may allude to two rivers of this nams. It was the 
river on which stood Gukti-mati, the capital of C’edi; ses note to C’edi in 
canto lviii, verse 16. 

* The Vayu Purana reads Makrund or Makshand (xlv. 101), and the 
Varaha Pankint (lxxxv), but I have not met with any of these names else- 
where. The Sakuli, however, may probahly he identified with the R. Sakri, 
which flows into the Ganges on the 86011, 27696 half-way between Patna 
and Monghyr (Cunning., Arch. Surv. Repts., VIII. platei; and XV. plate 
iv). There is also another Sakri which is a tributary of the R. Seonath, a 
tributary of the Mahanadi (id. XVII. plate i), but that rises rather in the 
Riksha Mts. The Bhishma-P. list mentions a river called Makart (ix. 381); 
and the Matsya Purana reads Mukutd instead (cxiti. 26). 

+ The text Tridivd-kramw seems wrong, and I have adopted the reading of 
the Vayu Puréna Tridivdé kramdt, which is preferable. The word kramdt, 
if right, would indicate that the rivers are mentioned in regular order from 
west to east. The Tridiva is also mentioned in the M.-Bh., (Bhishma-P. ix. 
324; and Anusis.—P. clxv. 7654), but no data are given to identify it. It may 
be noticed there is a river called the Krumu (Rig.-V., X. 75.6), which is pro- 
bably the modern R. Kuram, a tributary of the Indus, south of the Kabul R. 
(Muir’s Sansk. Texts, II. 357); butit cannot be intended hers. Another 
Tridiva is mentioned in verse 28. 

‡ This is not iu the dictionary, hut it occurs in M.-Bh., Sabh4-P. ix. 371, 
The Vayu (खार 100) and Varéha (Ixxxv) and Karma Puranas (xlvii..31) read 
Bdlu-vdhint instead, and the last gives Ratna-vdhini as a variant. I have not 
met with either of these names elsewhere. 

§ The Var4ha Purana adds another river Rdtré (lxxxv), hut I have not met 
with it elsewhere. 

|| The text reads Skandha, which is clearly wrong. The Vayu (xlv. 101) 
Kirma (xlvii. 31) and Varaha Puranas (lxxxv) read Riksha. There is certain. 
ly some confusion in this group.of rivers, for the Mandakini, DaSarna, and 
Tamasa rise in the Vindhya watershed, while the Sona, Mahd-nada, and 
Narmada rise rather in the Riksha Mts; but the rivers mentioned in verss 24 
rise in the Riksha Mts, so that the proper reading here should no doubt be 
Vindhya. The Agni Purana says the Narmada rises in the Vindhya Mts. 
(cxviii. 7); so that perhaps this river and also the Sone and the Hasdu 
branch of the Mahanadi, which all rise closs together near Amara-kantaka, 


FAMOUS RIVERS IN INDIA, 299 
24 The Sipra,* Payoshni,+ WNir-bindhyé,{ Tapi,§ and 


may have been considered to belong to the Vindhya watershed. There seems 
to have been some vagueness in this matter, for the Utkalas and (Dakshina) 
Kosalas are classed among the races who inhabited the Vindhya Mts. in verses 
53 and 54. 

* One Sipré has been mentioned already in verse 20, and the Hari-Vathéa 
says there is a Sipré in the southern region (clxviii. 9509). The Vayu Purana 
reads Madrd instead (xlv. 102); and the Karma (xlvii. 32) and Vardha (lxxxv) 
Sighrodd. 1 have not found either of these names elsewhere, but a river 
Sighrdé is mentioned (M.-Bh., Bhishma-P. ix. 336) and another called Sivd 
(४९९९. 382). The Matsya Purana reads Kshiprd (exiii. 27). 

+ The Payoshni was in the southern region (M.-Bh., Vana-P. lxxxviii. 
8329-35) ; it was the river of Vidarbha (ibid. cxx. 10289-90), and was sepa- 
rated from the Narmada hy the Vaidtrya Mts. (ibid. cxxi. 10306-7). It was 
the modern river Purna (the trihutary of the Tapti) together with the lower 
part of the Tapti into which the Purna continnes. A careful consideration 
of King Nala’s remarks (ibid. lxi. 2317-9) with a map will show that the view 
descrihed could only have heen obtained from a position on the Satpura Mts. 
about longitude 75°; hence the Payoshni visible from there could he only the 
lower part of the Tapti. Such was considered the main stream in old times, 
and it was a famous and sacred river. Gen. Cunningham’s proposal to ideu- 
tify the Payoshni with the Pahoj, a tributary of the Jumna between the 
Sindh and Betwa, (Arch. Surv. Reports, VII. plate xxii.) is untenahle as 
regards this famous river; but there were two rivers of this name (M.-Bh., 
Bhishma-P. ix. 324 and 327), and the Pahoj may be the other Payoshni. 
The Varéha Purana reads Payollé (lxxxv), which seems a mistake. 

t Or Nir-vindhyd ; or according to the Vayn Purana, Nir-bandhyd (xlv. 102), 
One river Nir-vindhyé is mentioned in the Megha-D. (I. 28 and 29, com- 
mentary) as lying between the R. Vetra-vati (or Betwa) and Ujjayint (Ujjain), 
and (if the Paré is rightly identified with the modern Parbati, see note to 
verse 20) must be the modern Parwan which is west of the Parbati; but 
that river rises in the Vindhya Range according to the Megha-Diata, and be- 
longs to the Paéripatra watershed ‘according to verses 19 and 20 above; on 
either view it is out of place here. There was, however, another large river 
of this name in the Dekhan, for it is mentioned along with the Payoshni, 
the Tapi and the Godévari and its tribntaries in the Bhagavata-Purana (V. 
xix. 17), and judged by its position there, it may be the Pen-ganga a tributary 
of the Warda. 

§ See note to Payoshni above. This is the upper part of the modern Tapti 
before it joins the Purna. This branch was hardly known in early times; 
it does not appear to be named in the Maha-Bharata or Ramayana, nor 


300 CANTO LVITI. 
Nishadha-vati,* Venyaé,f and Vaitarani,{ Sinibali, § Kumud- 


is it mentioned in the copions list in the Bhishma-P. (ix). The reason was, 
no doubt, it was hidden amid hills and forests. 

* Or Nishadhd, as the Vayu Purana reads (xlv. 102). I have not met 
with this name elsewhere, but it naturally suggests a connexion with Nishadha, 
the realm of Nala. As regards Nishadha, see the note to verse 54 below. 
This river then may be one of the small tribntaries of the Narmada 
or Tapti, which rise in the middle part of the Satpnra Range. The Kirma 
Purdna reads Mahdnadt instead (xlvii. 32), which may mean the Mahénadi 
in Chhattiegayh and Orissa, hut ia nnsatisfactory, as it has mentioned that 
river hefore (ibid., 30). The Matsya Purana reads Rishabhd instead (oxiii. 27), 
which TI have not met elaewhere. 

+ This form is not in the dictionary. The Vayu Purana reads ९१८६ (xlv. 102); 
the Kirma 16808 Vinnd and gives Venydé and O’inté as variants (xlvii. 32). 
4110 18 no doubt an error. The other names are merely different forme of 
the same word. The river is called Venvd in the Hari-V. (ल) ररः. 9509-10) 
and 2160 in the M.-Bh. (Sabhé-P. xxx. 1118), but in the latter poem itt is 
generally called Vend, and this seems the proper term (Bhishma-P. ix. 335 ; 
Anng4s-P. elxv. 7648; Vana-P. lxxxviii. 8328, clxxxix. 12909, and Ixxxy. 
8176-7; whether the same river is also meant in line 8176 is not clear). 
From the paseage last cited it appears the Vend is the river which joina the Goda- 
vari and Varada (the modern Warda), that ia, the modern Wain-ganga and 
its continuation the Pranhita. The Varéha Purana reads Veshndpdéd (lxxxv) 
which seems a mistake. This river appears to he 8160 called Su-vend (M.- 
Bh., Vana-P. clxxxix. 12909) in contra-distinction to the Krishna-vend 
(४९४५. ; and also id. Vana-P. lxxxv. 8180-1; Bhishma-P. ix. 335, and Anufas.- 
P. clxv. 7648 ; and Hari-V. elxviii. 9509-11) which appears from the second 
passage to be a tributary of the Vena, and which I have proposed to identify 
with the weetern tributary rising near Deoghar and Seoni (Journal, R. A. §., 
1894, p. 244). Another river of this name is mentioned in verse 26, and ॐ 
Venva in verse 19. 

{ This is no donht the modern Bytarni, which flows throngh the north 
of Orissa; and if it is rightly classed here, the Riksha Range must include the 
hills whioh stretch along the south of Chuta Nagpore. 

§ The Vayu Purana reads Sitébihu (xlv. 102), the Karma Baldkd (xlvii. 32) 
and the Vardha Vedipdld (Ixxxv). None of these rivers are mentioned in the 
dictionary, but the name Sinibdhu is given. I have not found any of these 
namea elsewhere, except Baldkd in M.-Bh., Annfas.-P. xxv. 1706-7, which 
may he a river, but appears from the context to he in Northern India. Per- 
haps the reading should be Stldvatt or Sitlavatt, which seems to have been the 
ancient name of the modern river Selye; this after uniting with the R&p- 


FAMOUS RIVERS IN INDIA. 301 
25 vati,* Karatoyd,t Maha-gauri,f and Durg4,§ and Antah-siré ; || 


narain is the river on which Tamluk, the ancient Tdmra-liptaka (see verse 
44 below), is situated; and which may well find mention here. Perhaps 
the name Baldké may he connected with the modorn river Bardkar, a tri- 
butary of the Damudaé; these two combined form the largest river in 
Western Bengal, and flow close to Tamlnk. Tamluk was a famous port, and 
it would be strange if the rivers near it wers overlooked. The M.-Bh. men- 
tions a river Sata-balé (Bhishma-P. ix. 328). The Matsya Purdna reads 
Visva-mdld instead (cxiii. 37). I have not met either name elsewhere. 

* I have not met with this name elsewhere. It may he the Subarna-rekha 
or 008 of the small rivers in the north of Orissa; or may we conjecture 
Damud-vati, and identify it with the R. Damuddé in West Bengal? See the 
last note. 

¥ One river of this name in North Bengal has been mentioned in verse 18 
notet}t; and there was another of the same name in the north of India (M.-Bh, 
AnuSds.-P. xxv. 1699); neither can be meant here. 1 have not found any 
Karatoyé elsewhere, which rises in the Riksha range. The Vayu Purand 
reads Toyd instead (xlv. 103), and so also the Vardha (lxxxv); but 1 have 
not found this name elsewhere. Perhaps the reading should be Karabhdc’a. 
Karabhé or Kapisé is the name of a river on the confines of Utkala and 
Kalinga (Raghu-V. iv. 38, commentary), but no details are given to identify 
it, The name ८410186 suggests identification with the modern Cossys or 
Kansai (the chief river in the Midnapur district) which is said to be modified 
from Kamsavaté, but may well be acorruption of Kapiséd-vati. 

{ This is also mentioned in M.-Bh., Bhishma-P. ix. 341. It is no doubt a 
synonym of Brahmént and Brdhmant, all being names of Durga; it would 
then be the modern R. Brahmagi in Orissa. 

§ ‘There are two rivers of this name mentioned in the Bhishma-P, list (ix. 337 
and 341) in the M.-Bh., and the second is that intendsd here, as it is placed 
with the Mahd-gaurf; but I have not met with the name elsewhere. It 
may be a synonym of the small river Brdhmani which flows through the 
Moorshedabad district into the right bank of the Bhagirathi branch of ths 
Ganges. 

|| This is not in the dictionary. The Vayu (xlv. 108) and Karma (xlvii. 33) 
Puranas read Antah-éild. The Vardéha reads Antydgird (lxxxv), which is no 
doubt an intended synonym. I have not met with any of these names else- 
where, but Antra-éild is mentioned (M.-Bh., Bhishma-P. ix. 337). Antah-éild 
seems to be the correct form; and if the name is descriptive, the river is 
probahly one of the northern tributaries of the Mahdnadi; all of which are 
encompassed with hills. See however a people called Antar-giryas in verse 24 


below. 


302 CANTO LVI. 


those rivers* flow from the slopes of the Rikshat Mountains, 
have holy waters and are bright. 
26 The Godavari,f Bhima-ratha,§ Kriskné,|| and another J 


# The Varaha Purana mentions also Manijdld Subha (Ixxxv); I have not 
found the former name elsewhsre; but the Subhd is mentioned in the 
Hari-Vaméa (clxviii. 9509-10), and a river ,Maningd is mentioned in ths 
Bhishma-P. list (ix. 342). Thersare no data to identify them, except that 
the passage in ths Hari-VamSa places the Subh4 in the Dekhan. 

+ The text reads Bindhya or Vindhya, and yet makes the next group of 
rivers also rise in the same range. The Vayu (xlv. 103) and Kirma (xlvii 
33) and Varaha (lxxxv) Puradnas read the same; hut ths proper reading 
must be Riksha as the Vishnu Purana says (Bk. II. Chap. iii), for the 
18101, Venyd and Vaitarani certainly do not rise in the former monntains 
hut in ths latter. The Agni Purdna wrongly groups the दृष and Payoshni 
with the Godavari and other rivers as rising in the Sahya Mts. 

* The modsrn Godaveri. This river was famous from the earliest times. 
Jana-sthana, the scene of Réma’s first conflict with the Rakshasas was the 
country on both its banks between its tributaries the Manjira and Pranhita 
(sse Journal, R A.S, 1894, p. 247). 

§ Or Bhima-ratht as the Vayu (xlv. 104) and Varaha (lxxxv) Puranas read: 
Bhtma-raksht which the Kirma gives (xlvii. 34) seems incorrect. Ths former 
is the name as given in the M.-Bh. (Vana-P. lxxxviii. 8328; Bhishma-P. 
ix. 327; and Anuéds.-P. clxv. 7653), This is the modern Bhima, the tribntary 
of the Krishn4é, rising near Poona. The Varéha Purdna add immediately 
Maratht (lxxxv); is ita mistaken repetition of the last three syllables of 
the preceding river? [I have found no such river. 

|| The modern Kistna. This river recsived very littls notice in ancient 
times, and was almost unknown compared with ths God4vari and Kaveri. 
Besides its inclusion in the Bhishma-P. list (ix. 340), it is doubtful if it is so 
mentioned in the M.-Bh., or Ramayana. It is omitted from the lengthy 
account of Sahadeva’s conquests in the south (Sabha-P. xxx), and the detailed 
pilgrimage itinsrariss (Vana-P., Tirtha-ydtré-P.) and other geographical 
discourses. It doss not occur in the story of Raghu’s conquests even in 
the late poem, ths Raghu-Vaméa. The reason seems to be that the conntry 
through which it flows was nearly all forest in ancient times. 

{ For tathdpard of the text the Vayu Purana reads c’a vafijuld (xlv. 104) 
and the Kirma ८९ vasyatd or c’a vatsaré (xlvii. 34). I have not fouud these 
names elsewhere. Perhaps we should read some name like 11077274, as the 
large southern tributary of ths Godavari is now called, though its sarliest 
name was apparently Manddkint (Ramay., Yuddha K. cx. 38, 39; Journal, 
R, A. 8., 1894, p. 250). 


FAMOUS RIVERS IN INDIA, 303 


Venya,* Tunga-bhadra, + Suprayogé,t Vahya,§ and the 
27 river Kaveri; || these noble rivers§ issue from the slopes 
of the Sahya** Mountains. 


The Krita-mala, ++ Tamra-parni, {ft Pushpa- 


# This form is not in the dictionary. The Varaha Purdna reads Vend 
Ixxxv); the Kirma Vend or Varnd (xlvii. 34); and the Vayu Vain¢ (xlv. 
104)—all mere variations, the proper name no doubt being Vend. This is 
the third river of this name mentioned here, ses verses 19 and 24. It is 
prohably the same as the Vind in the Bhishma-P. list (ix. 328), and the 
Vennd in the Bhiéigavata Purana (V. xix. 17). Is it to be identified with the 
R. Penner which is between the Kistna and Kaveri; though the Sanskrit 
name of the Penner is said to be Pinaék&é (Arch. Surv. of 8. India, by R. 
‘Sewell, I. 128 and 129) ? 

° + The modern Tumbhudra, the large southern tributary of the Kistna, 
consisting of the combined streams of the Tunga and Bhadra. 

+t This is not.in the dictionary, but it is also mentioned in the Bhishma-P. 
list (ix. 328) and in the Vana-P. (ccxxi. 14232), and was a large and known 
river. Though not apparently identified, itis prohably one of the large western 
tributaries of the Kistna. 

§ This isnot in the dictionary, but the Varéha Purana agrees (lxxxv) 
and the Matsya (cxiii. 29). I have not found the name elsewhere and it does 
not appear to be identified. The Agni P. reads Véradd (cix. 22), the large 
southern tribntary of the Kistna called Varada or Vedavati. * 
> || The modern Cavery or Coleroon in south India. It was better known 
than the Kistna in ancient times. It is mentioned in the M.-Bh., (Vana-P. 
lxxxv. 8164-5 ; clxxxix. 12910; and Bhishma-P. ix. 328) and Ramédy. (Kishk. 
K. xli. 21 and 25). King Jahnu is said in the Hari-Vaméa to have married this 
river, and made the Ganges his daughter (xxvii. 1416-22; and xxxii. 
1757-61). 

व The Matsya (cxiii. 29) and Vardha (lxxxv) Purénas add the Vafjuld; 
as to which see verse 26 note 7. 

## The text reads Bindhya or Vindhya here, after having read it already 
in verse 25; and offers Sahya a as variant inanote. The latter is mani- 
festly the proper reading, and agrees with the Kurma (xlvii. 34) and Vayu 
(xlv. 104) Purdyas. 

++ This is not in the dictionary. The Agni Purfna agrees with it (cxviii. 8); 
the Karma reads Ritu-mdldé (zlvii. 35), the Vardha S’ata-mdld (Ixxxv), and 
the Bhégavata Kata-mdld (V. xix. 17). Is it to bs identified with the Veda- 
mali which flows out north of Cochin? The people of Kac’c’ha or Cochin are 
mentioned in canto lviii, verse 28. 

ti This is mentioned asa place of pilgrimages in the M.-Bh. (Vana-P. 


304: CANTO ए]. 


28 j4,* Sutpald-vati;+ these are rivers{ which rise in the 
Malaya Mountains, and have cool water. 
And the Pitri-som4, § and Rishi-kulya, || Ikshuka, J and 


Ixxxvili. 8340), and the Raghu-V. says (iv. 49 and 50), that the vanquished 
Pandya kings gave Raghu the choicest pearls from the sea at the month 
of the R. Tamra-parni, where (the commentator adds, it is well-known) pearls 
were produced. This river then was in the Pandya country and flowed 
into the G. of Manaar. Jt is the modern Chittar, the river of Tinnevelly 
(Arch. Surv. of 8. India, by R. Sewell, I. 303). 

* The Vayn Purdna reads Pushpa-jdti (xlv. 105), the Kurma Pushpa-vatt 
(xlvii. 35), and the Varaha Pushpd-vaté (lxxxv). I do not find any of 
these names elsewhere. A tirtha Pushpa-vatt is mentioned (M.-Bh., Vana-P. 
Ixxxv. 8154-5), but it was situated hetween Dakshina Kosala (Chhattisgarh) 
and C’ampa (Bhagalpur). A river Pushpa-vent is mentioned (id., Bhishma-P, 
ix. 342), which is joined with a river Utpald-vaté and therefore is probahly 
the same as the river in the text. A Pushpa-vdhint is mentioned as situated 
in the sonth in the Hari-Vamia (clxviii. 9510-2). 

+ This is the same asthe Utpald-vat¢ mentioned in the last note (M.-Bh. 
Bhishma-P. ix. 342) and the Utpaldé (Hari-V., clxviii. 9510-2); and the Vayu 
(xlv. 105) and Kirma (xvii. 35), Mataya (cxiii. 30) and Varaha (lxxxv) Puranas 
read Utpald-vat?. 

t There are only six noteworthy rivers rising in the Malaya Mts., viz., the 
Vaigai, Vaippar aud Chittar on the east, the Amaravati (a tributary of the 
Kaveri) on the north, and the Ponani and Peri or Veda-mali on the west, 
The Chittar is the Tamra-parni, hence the three others named in the text 
must he found among the five remaining modern rivers. 

§ Not in the dictionary. The Vayu Purana reads Tri-sémd (xlv. 106), and 
the Agni P. also (cxviii. 8); while the Vardha reads Tri-yémd (lxxxv). I 
have met only with the Tri-sima elsewhere (Bhagavata Purina, ए, xix. 17). 
It is probably one of the small rivers on the Eastern coast, for the interior 
behind these mountains was not well known. The Matsya Purana reads 
Tri-bhdgd (cxiii. 31) which I have not met elsewhere. 

|| This is the river on which Ganjam stands, and it hears the same name 
still. It is mentioned in the Bhishma-P. list (ix.343). The Vdyn Purana 
reads Ritu-kulyd (xlv. 106), hy mistake. Another Rishi-kulyd is mentioned 
in verge 29. 

{| This is not in the dictionary. The Vayu (xlv. 106) and Varéha Puranas 
(Ixxxv) read Ikshuld; and Ikshudé which the Matsya Purana reads (cxiii. 31) 
18 a variant. I have not found any of these names elsewhere, hut the R. Ikshu 
is mentioned (M.-Bh., Bhishma-P. ix. 324). It is probably one of the small 
87687718 on the Eastern coast. 


FAMOUS RIVERS IN INDIA. 305 


29 Tridiva,* Ladngilini,¢ and Vaméa-karéf{ are known to 
spring from the Mahendra § Mountains. 
The Rishi-kulya,|| and Kumari, Manda-ga,** Manda- 


* This 18 the second Tridivd, see verse 23; but I have not found two 
rivers of this name mentioned anywhere else. Instead of Tridivd c’a yd as 
in the text, the Matsya Purana reads Tridivdéc’ald (छना. 31). 

¶† This is the modern Languliya, on which Chicacole stands, between 
Vizianagram and Calingapatam. The Varaha Purana reads Milin¢é or Ldémi- 
lint (lxxxv) and the Matsya Mult (cxiii. 31); Ihave not found these names 
elsewhere and they seem incorrect. The Ldngalf mentioned in the M.-Bh. 
(Sabha-P. ix 374), is probably this river. 

¶ The Varaha Purdua reads Vamsa-vard (Ixxxv), and the Vayu Vaméa- 
dhard (xlv. 106); the Iatteris the correct name. It is the modern Bans- 
dhard, the river on which Calingapatam stands. 

§ The Kirma Purana omits this group of rivers altogether, and pnts 
three of them Tri-sdmd, Rishthéd and Vaméa-dhdrint into the next group 
(xlvii. 36). The Matsya Purdna mentions three more rivers, the Témra- 
parnt, Saravd and Vimald (cxiii. 31), but all these seem doubtfal. A Témra- 
parni has been mentioned in verse 28. A Sardvatt is named in the Bhishma- 
२. list (ix. 827), and a Vimald or Vimaloddéd in various passages (€, g. 
Salya-P. xxxix. 2214-5; Hari-V., clxviii. 9517-8); but they are in North- 
ern and Western India. 

, In note +f on page 284, the Mahendra mountains are said to be “the 
portion of the Eastern Ghats between the Godavari and Mahanadi 
rivers and the hills in the south of Berar,” but this proposition must be 
modified on a full consideration of allthe foregoing identifications. Gondwa- 
naas nsed by Wilson was applied to a very wide tract in Central India. 
The Mahendra Mts. cannot extend as far west as Berar nor beyond the 
Wain-ganga; and must he limited to the hills between the Mahanadi, Goda- 
variand Wain-ganga, and may perhaps comprise only the portion of the 
Eastern Ghats north of the Godavari. It is in this last tract only that the 
name has snrvived. See Raghn Vamia, iv. 43. 

। || This is the second एश तपाद, see verse 28. The Vayu Purana reads 
Rishtkdé (xlv. 107), and the Varaha Rishikdé (lxxxv), and the Matsya Kdsikd 
(cxiii, 32). I have not met with these names elsewhere. 

नु The V4yu Purana reads Su-kumaré (xlv. 107), and the Varéha Lisaté 
I have not found these names elsewhere, but the Kuméri is mentioned in the 
Bhishma-P list (ix. 343). 

** This is mentioned in the Bhishma-P. list (ix. 340). The Varaha Purana 
reads Manda-gdémint(Ixxxv); and for this and the next river the Karma reads 
Gandha-mddana-gdmint (xlvii. 36), which is probably erroneons. 


39 


306 CANTO LVII. 


30 vahini,* Kripa,t and Paldsinif are known to spring in the 
Sukti-mat § Mountains. 
All the rivers || possess holy merit; all are rivers flowing 
31 into the ocean; all are mothers of the world; 4] they are 
well-known to cleanse from all sin. 


* This is mentioned in the Bhishma-P. list (ix. 340), but hardly in the 
same connexion. 

+ The पर्ण Purana reads Kiépd (xlv. 107), and the Kirma Kshiprd or 
Ripdé (xivii. 36). I do not find any of these nameselsewhere. A river 
Krityé is mentioned in the Bhishma-P. list (ix. 326), hut that appears from 
its context to be in north India. 

‡ This is mentioned in the Bhishma-P. list (ix. 330), butin so differ- 
ent a connexion that the references appear to he to two separate rivers. The 
Matsya Purana reads Pdgin¢é (cxiii. 32), which however I have not met else- 
where. 

§ These Mts. are hut very rarely mentioned, and in page 285 note व I have 
noticed what has heen written about them. They were in the Eastern re- 
gion, for Bhima in his conquests in that quarter marched from Hima-vat 
towards Bhalléta and conquered the Sukti-mat Mountain (M-Bh., Sabh4-P. 
xxix. 1079). Though Bhallata does not appear to have heen identified, the 
only noteworthy hills in the east which have not heen assigned to the other 
great ranges are the Garo, Khasi and Tipperah Hills which hound Bengal in 
that direction. Can these he the Sukti-mat Mts.P There seems to 16 no 
improhability in this, for the river Lohita or Brahma-putra and the country 
Kama-raipa, which is in the Assam Valley, were known. If this identifica- 
tion is satisfactory, the R. Kumdr¢ may be the modern Somegwart which 
flows southward hetween the Garo and Khasi Hills (both heing names of 
Durga); andthe Kripé may perhaps be the Kapili which flows into the 
Brahma-pntra a little above Gauhati, the ancient Kama-ripa; the other 
streams are not recognizahle. 

|| Saras-vatyah. Or should this mean only the rivers called Saras-vatt ?. 
There were seven rivers specially distinguished by this name (M.-Bh , Salya-P, 
xxxix. 2188-9), namely, 1. the Su-prabhdé among the Pushkaras (ibid. 2198-2200), 
that is, near Ajmir; 2. the Kdvic’andksh¢ in Naimisha forest (८९८६. 2201-4}, 
which was on the Go-mati; 3. the Viséld at Gaya (ibid, 2205-6); 4. the 
Mano-ramd, the swift stream flowing from Himavat in the north part of 
Kosala (ibid. 2207-10) ; 5. the Ogha-vatt, which seems to he in Kurn-kshetra 
(ibid. 2212-3); 6. the Su-renu, which seems to 06 in Kuru-kshetra or near 
Gangé-dvara (ibid. 2211-4); and 7. the Vimalodd or Vimalodakd at Haiman- 
ta-giri (ibid 2214-5). 

म्‌ Visvasya matarah ; compare M-Bh., Bhishma-P. ix. 844, 


COUNTRIES AND RACES IN INDIA. 307 


And others, small streams, are mentioned in thousands, 

32 O bréhman, those which flow only during the rainy season, and 
those which flow at all seasons. 

The Matsyas,* and Asvakitas,+ and  Kulyas, { 


* The people and their country both went by the name Matsya. This 
country was part of the region oalled Brahmarshi (Manu 11, 19). It was 
south or south-west of Indra-prastha, the modern Delhi (M-Bh., Sabha P., 
xxx. 1105-6; the mention in «bid. xxix. 1083 may be a mistake; but the 
Matsyas are named twice in the Bhishma-P. list, ix. 347 and 348, unless one 
name be a mistake for Vatsa); and it was west of Siirasena, which was the 
country round Mathura, the modern Muttra (Virata-P., v. 141-5; see note 
in canto lviii. verse 7): hence Matsya comprised the modern Alwar State and 
the land around that. It appears to have extended up to Kuru-kshetra, 
because no other conntry which could intervene is mentioned in Mann ii. 19. 
Its capital was Upaplavya or Upaplava (Salya-P., xxxvi. 1973-6) which was 
14 or 2 days’ journey hy chariot from Hastinapura (Udyoga-P., lxxxiii. 3010- 
17; Ixxxv. 3040; and Ixxxviii. 3101). Cunningham says Matsya was the 
country west of Agra and north of the R, Chambal, ४. e., the whole of Alwar 
with portions of Jaypur and Bharatpur; and its capital was Vairdta, the 
modern Bairat (Arch. Surv. Repts., II. 242; and XX. 2, and plate i). 

The Vayu Purana reads Vatsas instead (खार. 110). Vatsa or Vdtsya was 
in the region east of Delhi (Sabha-P., xxix. 1084), and king Vatsa who is said 
to have given his name to the country was grandson of Divodasa, king of 
Benares (Hari-V., xxix. 1587, 1597; and xxxii. 1753). Kaugdmbf was the 
capital, and it has heen identified by Cunningham with the modern Kosam 
which is on the north bank of the Jomna about 31 milesabove Allahabad. 
Hence the country was also called Kausdémba (Arch. Surv. Repts., I. 301-310). 
Vatsa or [ए 27581102, therefore comprised the lower part of the Ganges and 
Jomna Doab and also probably the tract south of that, on the other side of 
the Jumna. 

+ The Vayu Purdna reads Kisashnas, Kisashtas or Kisadyas instead (xlv. 
110); but none of these names are in the dictionary. The Matsya reads 
Kirdtas (cxiii. 35) but they are ont of place here. The text reads Matsydsvaku- 
téh kulydéc’a, but I would suggest instead Matsydé c’a Hanydkubjaé c’a, thus 
reading Kanyd-kubjas or Kdnya-kubjas instead of Aévakitas and Kulyas. 
Kanyaé-knbja or Kénya-kubja is the modern Kanauj, on the Ganges ahout 
50 miles above Cawnpore; it was afamous city all through Indian history. 
People called Sukwtyas are mentioned (Bhishma-P. ix. 347), Agvakas (ibid. 
351), and Afudtakas (ibid. li. 2108). 

+ This 18 not in the dictionary as a people; the word occurs in Vana-P., 
(cxxv. 10408), but does nut appear to mean a people there. See the last note. 


308 CANTO LVII. 


33 the Kuntalas,* the people of Kasi,¢ and the 1052128, f 
and the Atharvas, and Arka-lingas,§ and the Malakas, || 


* This country is said by Muir to be one of the 2158678 countries (Sansk. 
Texts, II. 59), but there were three people of this name, one in the Dekhan 
(Bhishma-P., ix. 367), who are mentioned in verse 48 helow; and two others 
elsewhere (ibid. 347 and 359). Those mentioned in verse 347 are the people 
meant here, for they are grouped with the people of Kasi and Kosala; and 
they probably occupied the country near Chunar (sonth of Benares), which 
Cunningham oalls Kuntila (Aroh. Surv. Repts., XI. 123). The third people 
were probably in the West. 

+ Benares, the ancient Vdrdnast. It was the capital of an ancient and 
famous kingdom. According to the Ramayana Kasi wasa kingdom (Adi-K., 
xii. 20) while Prayaga and the country all aronnd it was still forest (Journal, 
R. A. S., 1894, pp. 237-239). Its sacred character dates from comparatively 
late times, for it was one of the exploits for which Krishna was extolled that 
he burnt it for a succession of years and devastated it (Udyoga-P., xIvii. 
1883; and Hari-V., olxi. 9142-3). For some vicissitudes in its early history, 
see Hari-V., xxix. and xxxii. 

t Koala, Kosala or Uttara Kosala, with its capital Ayodhy4, is the modern 
Oudh. Gen. Cunningham says it meant more particularly the country north 
and east of the R. Rapti (Arch. Surv. Repts., I. 327; and XVII. 68); but it 
seems rather to have denoted the country stretching from the Rapti on the 
east (see page 294 note [) to the confines of the Kuru and ९६5९419, kingdoms 
on the west. Northward it was bounded by the tribes that inhabited the 
slopes of the Himalayas, and southward by the kingdom of Benares. It was 
distinguished from another Kosala, whioh was called Dakshina, or Mahé 
Kosala and whioh is mentioned in verse 54. 

§ These two names are not inthe diotionary, and I have not found them 
elsewhere; they seem to be mistakes. The Vayu Purana reads instead of 
them atha pdréve tilangdé c’a (xlv. 111); hut this is doubtful and unsatis- 
factory, for the. Tilangas are mentioned as a southern people in canto lviii. 
verse 28. The Matsya reads and Avantas and Kalingas (cxiii. 36), hut these 
are hardly satisfactory; the former are mentioned in verses 52 and 55, and 
the latter in verses 37 and 46 below. Perhaps Arka-lingas may be meant 
as # synonym of Sdrya-varnfas, the Solar Race, yet this again is hardly 
satisfactory, for that race reigned in Kosala, whioh has just been mentioned 
separately. There is a. low group of Bréhmans in Behar called Atharvas 
(Risley’s Tribes and Castes of Bengal, I. 26). 
|| This is not in the dictionary and seems erroneous. The Vayn Porana 
reads Magadhas instead (xlv. 111), the people of Magadha or South Behar, 
but this is unsatisfactory for the Magadhas are mentioned in verse 44, ‘The 


COUNTRIES AND RACES IN INDIA. 309 


and Vrikas*; these + are well known generally as the 
peoples who inhabit the Central Region.t 


Matsya reads Mikas (cxiii. 86), which I have not met elsewhere. The read- 
ing should be Malajas probably. They are mentioned inthe M-bBh. (Bhish- 
ma-P. ix. 357), aud Ramayana (Adi-K. xxvii. 16-28), and from the course 
described in the latter poem as taken by Visva-mitra and Rama it appears 
they were neighbours of the Kardshas, (see note to verse 53), and occupied 
the district of Shahdbdd, west of the Sone, for Visv4-mitra and Rama cross- 
ing from the Sarayd to the south of the Ganges entered that district, which 
had been inhabited by the Malajas (ibid., 8-16.) 

* The Vrikas are named in Bhishma-P., li. 2106, and a king Vrika is allud- 
ed to in the Hari-Vaméa (xiii. 760-61) ; but there is nothing to identify them. 
The Matsya Purana reads Andhakas (cxiii. 36). The Andhakas were a 
subordinate family of the Yadava race, and are often mentioned in the 
M.-Bh. (e.g. Udyoga-P. lxxxv. 304), and Hari-Vaméa (xxxv. 1907-8; and 
xxxix, 2041; and xciv. 5190-5204), but they dwelt in Su-rashtra in the 
West and appear to be out of place here. The most probable reading seems 
to be the Vrajas, the people of Vraja {or Vriji, as it was also called), 
the modern Braj, the country north-west of Mathuré or Muttra. 

¶ This is a short list. Besides these the Vayu Purana has two lines at the 
beginning of this group, viz., “the Karus, the Paficdlas, and the Saélvas, and the 
Jangalas, the Yurasenas, the Bhadrakaras, the Bodhas and the lords of Sata- 
patha ” (xlvy. 109 and 110); much like a passage in the M.-Bh. (Bhishma-P., 
ix. 346-7). The Matsya has the same lines, but gives the last two names 88 
Bdhyas and Patac’c’aras (cxiii. 35, 36). For the Kurug, see canto lviii. verse 9; 
for the Pdiicélas, canto lviii. verse 8; for the Slvas, canto lviii. verse 6; the 
Jangalas are no doubt the people of Kuru-jaingala, see note to Kuru, canto 
lviii. verse 9; forthe Sdrasenas, see canto Iviii. verse 7. The Bhadrakdras 
are mentioned in the M.-Bh. (Sabha-P., xiii. 590) and may perhaps be the 
same as the Bhadras mentionedin Vama-P. coliii. 15256; they appear from 
these passages to have been situated on the west bank of the Jumna, some- 
where between Delhi and Muttra, The Bodhas are mentioned in the M.-Bh. 
(Sabhé-P., xiii. 590; Bhishma-P., ix. 847) and are probably the same as 
the Bodhis (Ramdy., Ayodh-K. lxx 15), who appear to have heen situated 
on the eastern confines of the Panjab. Ihave not met Bahyas elsewhere ; 
it seems erroneous. Sata-patha seems to be erroneous, and Patac’c’ara is much 
better. The Patac’c’aras are mentioned in the M-Bh. (Sabha-P. xiii. 590-1 ; 
xxx. 1108; Virdta-P.,i 11-12; &.,) and appear from the second of these pass- 
ages to have occupied the tract south of the Apara-matsyas, that is, 
probably the country south-west of Gwalior. 

+ Madhya-deéa, the whole of the Ganges basin from the Panjab as far 


310 CANTO LVII. 


34 Now along the northern half of the Saliya mountains * that 
region, in which the river Godavari flows, is a delightful 

35 one compared even with the whole earth; Go-vardhana 
is the charming city of the high-souled Bhargava race. ¶ 


esst as the confines of Behar; hut Manu restricts it and defines its limits 
thus (ii. 21)—north, the Himalayas; south, the Vindhya Range; west, 
VinaSana which is where the R. Saras-vati perishes in the desert (M-Bh., 
Salya-P, xxxviii. 2119-20) ; and east, Praydga or Allahabad. 

* The text Sahyasya c’ottare yds tw seems incorrect; these words cannot 
well go with the preceding verse, for no people north of the Sahya Mis. 
and south of the Paripdtra Mts. could be within Madhya-deSa; and they do 
not agree with the following words. The Vayu Furdna reads sahyasya 
e’ottardrddhe tu, which I have adopted. That Purana agrees and is a little 
fuller —‘‘ Now along the northern half of the Sahya Mts., where the river 
Godavari flows, that region is a delightful one within the whole of this earth. 
This paradise named Go-vardhana was built there hy Sura-raja for the sake of 
Rama’s spouse; the trees and herhs there were hrought down from ahove hy 
the Muni Bharadvaja for the sake of Rama’s spouse. He made a delightful 
wooded tract the private part of the palace (antah-pura)” (xlv. 112-114). 
The Matsya Purana reads Sahyasydnantare c’aite and is similar, but varies at 
the second sentence, thns—‘‘ Where for the sake of Rama’s spouse the hill 
named Go-vardhana, Mandara, Gandha-madana, trees from Svarga and 
heavenly plants (oshadhth, acc.) were brought down hy the Mnni Bharadvaja 
for the sake of the spouse; hence that region excels in flowers, therefore it has 
become delightful.” (cxiii. 37-39). The Rama alluded to here must be 
Ramé Jémadagnya or ParaSu-Rama, who dwelt in this region; see the next 
note. 

+ These people are here placed on the east side of the Sahya Mts. among 
the sources of the Godavari. This region and the country west of it on the 
other gide of these mountains and the tract northwards to the Narmada are 
connected in many a story with Bhnigu, his son C’yavana andhis descendants 
Ric‘ika, Jamadagni and ParaSu-Rama (e. g. M-Bh., Adi-P. clxxviii. 6802-10; 
Vana-P. exxi aud cxxii with Sata-patha Bréhmana IV.i.5; Vana-P. lxxxix. 
8364-5; छद. 10150-2; Santi-P, xlix. 1778-82; Vana-P. xciz. 8681-2 with 
anti-P. ii). The Bhérgavas were however a numerous race and spread 
into otber regions ; they are also mentioned as one of the eastern peoples in 
verse 43 below. They held a high position and appear to have been numerous 
in king Krita-virya’s kingdom at Mahish-mati, and after his death their 
wealth, it is said, hrought down on them the hostility of the Kshattriyas 
(Adi-P. elxxviii. 6802-15). Go-vardhana (mase.) as a city is not in the dic- 
tionary. I have uot found it alluded to elsewhere. 


COUNTRIES AND RACES IN INDIA. 311 


The North-western peoples are these—The ४ 8111198 * 


* Vahlika or Béhlika or Bdlhika is said in the dictionary to be the modern 
Balkh, and in Lassen’s map to be the ancient Bactriane; but there was 
another country, if not two tribes of this name, in the Panjab. The name 
is written Vahlika or Véhlika and there may have been a distinction between 
the two words, for both are mentioned in the Bhishma-P. list (ix. 354 and 
361). These were not uncommon names, and there were two princes called 
Vahlika between Parikshit and Bhishma in the Lunar Dynasty, and the later 
prince is styled a king (M -Bh., Adi-P, xciv. 3745, and 8760-51; and xcv. 
3798-3800). The Vahlikas are mentioned twice in the Ramayana and are 
placed in the western region (Kishk. K. xliii. 5), and algo in the northern region 
(ibid., xliv. 13). A distinction as between two people of this name is also 
indicated by the mention of two independent kings of the Vahlikas reigning 
contemporaneonsly in the M.-Bh. (Adi-P. clxxxvi. 6992; Sabha-P. xxxiii. 1266 
and 1272; Udyoga-P. iii. 74 and 77). One of these two peoples was closely 
connected with the Madras, for Salya, king of Madra, is also called lord of the 
Vahlikag (Adi-P. cxiii. 4425-40; and Ixvii. 2642), and his sister Madri is 
called Vahliki also (tbid., cxxv. 4886); and an ancient eponymons king 
Vahlika is placed in the same Krodha-vasa gana with the eponymons kings 
Madraka and Snvira (ibid., lxvii. 2695-6). The other people of this name 
appear to have been closely connected with the Daradas who were a moun- 
tain-trihe in the north of the Panjab (see note to verse 38), and are the 
modern Dards of Dardistan; for an ancient king Darada the Vahlika is 
mentioned who did not belong to the Krodha-vasa group (Adi-P. lxvii. 2694), 
and the Vahlikas are linked with the Daradas (Bhishma-P. cxviii. 5484) and 
are mentioned with the Kambojas and Yavanas and other ultra-Panjab tribes 
(Drona-P. cxxi. 4818 ; see also Sabhé-P. xxvi. 1031-2). If these inferences may 
be trusted, one Vahlika or Vahlika was situated in the plains of the Panjab 
alongside Madra-deSa and very possibly sonth of it (see Rémay., Ayodh-K. 
lxx. 16-19, with note to Madrakas in verse 36, and note to Kaikeyas in verse 
37) ४. €. between the rivers Chenab and Sutlej; and the other among the lower 
slopes of the Himalayas, very possibly between the Chenab and Bias. The 
name Véhlika appears to have been altered in later times to Baéhika seemingly 
by a punning resemblance to vahis, “ outside,” because they were shut out by 
the Saras-vati, Kuru-kshetra and other natnral features from the central 
country which remained true to Brahmanism. The people of the Panjab 
were then collectively called Avattas or Baéhtkas, and they and all the tribes 
beyond were stigmatized as impure and contemptible by the arrogant and 
intolerant brahmans of Madhya-deSa (Mnir’s Sansk. Texts. II. 482, and 
M-Bh., Karna-P. 217४. 2026 & ८. ; see also Cunningham’s Arch. Surv, Repts., 1I. 
6, 14,17, 195, &e). 


312 CANTO LYII. 


and the Vatadhanas,* and the Abhiras,+ the Ka4la- 


* This people is mentioned in several passages in the M-Bh. (Sabha-P. 1. 
1826; Udyoga-P. 111. 86; Bhishma-P. ix. 354; and Drona-P. xi. 398), and their 
name appears to be derived from an eponymous king Vdtadhdna, who was of 
the same Krodha-vaéa group as the eponymous kings of the Vahlikas, Madras 
and Sauviras (Adi-P. lxvii. 2695-9). No doubt therefore they dwelt along- 
side those tribes. Their country Vatadhana was part of the territory 
stretching from Pajfic’a-nada to the Ganges, over which the hosts assembled on 
the Kauravas’ side spread at the beginning of the great war (Udyoga-P. xviii. 
596-601), and it was in the western region (Sabhaé-P. xxxi. 1190-1). From 
these data it may be inferred that the Vatadhanas inhabited the country on 
the east side of the Sutlej, southward from Ferozpur. Mann declares a 
Vatadhana to be the offspring of an outcaste brahman and a brahman 
woman (x. 21), but thatis no doubt an expression of the same arrogance 
which in later times stigmatized all the Panjab races as ontcastes (as 
meutioned in the last note), for Vatadhana dvijas were among the people 
whom Nakula conquered (Sabha-P. xxxi. 1190-1). The एए Purdna reads 
Vadhadhénas (xlv. 115) erroneously. 

+ They were an aboriginal tribe and are called mlec’c’has and dasyus. 
(M-Bh.,Vana-P. clxxxviii. 12838-40 ; and Mausala-P. vii. 222, &c.) They were 
scattered over various tracts and gained their livelihood in various ways 
Three divisions of them are mentioned in the M-Bh. (Sabh4-P. xxxi 1192), 
those who dwelt along the river Saras-vati, those who lived by fishing, and 
those who inhabited the mountains. The first group occupied the north 
portion of the desert as far east 88 VinaSana on that river, for it is said the 
river perished there because of her hatred of them (Salya-P. xxxviii. 2119- 
20), and as far west as Pafic’a-nada ( Mausala-P. vii. 220-242; and viii. 270; 
where Pajic’a-jana is probably a mistake for Pafic’a-nada); this group ig 
probably the tribe of Abhiras mentioned in Bhishma-P. ix. 854, and णद) 
Kishk. K. xliii. 19. The second group must no doubt mean those who lived 
by the sea and not simply on rivers, hence it would have inhabited the coast 
along the Rann of Kachh and the delta of the Indus; and it is no doubt the 
tribe of Abhiras mentioned in Kishk. K. xliii.5. The context indicates that 
the third group were the mountaineers of the Aravalli Range and the hills 
of Malwa; but there was another section of this group which appears to 
have occupied the hilly tracts in the north or west of the Panjab, for it ig 
classed with the Daradas and KaSmiras (Bhishma-P. ix. 875; and see note 
to verse 38), and with the Paradas (Sabha-P. 1. 1882 ; and sce note to verse 37). 
The Abhiras were olosely connected with the Sudras in these three groupings 
(Sabh4-P. xxxi. 1192; and see note to next verse). The descendants of all 
these Abhiras are the modern Ahirs who are scattered widely over Hindustan 


COUNTRIES AND RACES IN NORTH INDIA. 313 
36 toyakas,* and the Apardntas,t and the Siidras,t the 


proper. Another body of Abhiras was found in the Dekhan (see verse 47). 
The Abhiras are said in the Hari-Varhnsa to have been dominated by the 
Daityas and Danavas in ancient times, and to have been the chief inhabitants 
of the country from the Jumna to the peninsula of Gujarat (xoiv. 5142-80). 

* So also in the Matsya Purdya (cziii. 40). This word is written Kdlajashaka 
in the M.-Bh. (Bhishma-P., ix. 354), 107४ I have not fonnd either name else- 
where. Possible readings might be Bdla-jartikdh or Bdla-kdthikdh. The 
former, however, seems inappropriate ; the Jartikas are the same as the Béhikas 
(Karna-P, xliv. 2033; Arch. Surv. Repts., Il. 18 and 195) who are noticed 
in the note to “ Vahlikas” (page 311). The “ Bdlas and Kathis” would be a 
preferable reading. The Balas, according to Cunningham, occupied the northern 
portion of Sindh and were ousted from there about the middle of the seventh 
century A D. and moved south-east. The Kathis (the Kathzi of the Greek 
writers), according to the same authority occupied the Rechna Doah between 
the Chenab and Ravi rivers and also probably the northern portion of 
Sindh; they have retained the former territory, but those who held the 
latter were driven from it about the middle of the seventh oentury A.D. 
and settled in the peninsula of Gujarat where they have given the name 
Kathiawé4r to a district (Aroh. Surv. Repts., II. 338-37) 

+ Apardnta means “ living at the western border.” <A people of this name 
is mentioned in the M.-Bh. (Bhishma-P., ix. 355), and allusion is often made to 
Apardnta and the Apardntas (e.g., Vana-P., coxvii. 7885-6; and S’anti-P., xlix. 
1780-2); bunt the word, though it no doubt designates a people living in the ex- 
treme west, yet seems to have a general meaning in most passages (see verse 
52 below), and those passages which use it in a restricted sense do not agree— 
thus Apardnta 18 stated to be a country in the middle of the sea (Raghn-V., 
iv. 58, commentary), yet the Apardntikas in canto Iviii., verse 34 are placed 
in the tortoise’s tail, that is, north of Sindhu and Sauvira which are placed by 
verse 30 in the right hind foot. Cunningham, judging from the spots where 
coins have been found, was inclined to locate them in Northern Sindh and parts 
of West Rajputana (Arch. Surv. Repts., XIV. 136, 187) which will satisfy canto 
lvili., verse 34. The Vayu Purdna reads Aparttas instead (xlv. 115) which 
seems erroneous. The Ramayana mentions simply the Aparas (Kishk.-K., 
xliii. 28). The Matsya Purana reads Purandhras (cxiii. 40) erroneously. 

t The S%dras are often linked together with the Abhiras (M.-Bh., Sabha-P., 
अड, 1192; Bhishma-P., ix. 875; Drona-P., xx. 798; Salya-P., xxxviii, 
2119-20). They appear to have been considered dasyus (Santi-P., clxxi. 
6372, and clxxiii. 6446) and mlec’c’has (Vana-P., elxxxviii. 12838-40 
where Stra seems a mistake for Sidra); yet their women are alluded to in 
rather favourable terms (Sabha-P., 1. 1829). They were divided into the same 


40 


314 CANTO LYITI. 


Pallavas,* O’arma-khandikas,+ Gandbaras,{ and Gabalas,§ 


three gronps as the Abhiras, viz., men of the plains, men of thé sea-coast, and 
men of the hills (Sabha-P., xxxi. 1192), inhabiting mnch the same regions 
(see note to Abhiras in verse 35; for Stras in Ramay., Kishk.-K., xii. 19 
read probably S%idras), hencs it wonld seem these two people were considerably 
intermixed and were probably closely connected aboriginal races. One 
gronp of ths Sidras was known to the Greeks as Sudrakz, and is placed by 
Cunningham in the middle of the triangle of the Panjab (Anc. Geog., I. 
214-218 ; and Arch. Surv. Repts., II.). 

* This is no donbt a mistake for Pahlavas, which ths Vayu Purana reads 
(xlv. 115) and which occurs in canto lviii., verse 80; though Pallavas are 
mentioned in the M.-Bh. (Vana-P., li. 1990). The Pahlavas are understood 
to he the Pehlavi or ancient Persians. Two people of this name are mentioned 
in the Bhishma-P, list (ix. 355 and 375), but there appear to be no data to 
make a distinction as the allusions to the Pahlavas are generally vagus, 
unless it bs supposed there was a Pahlava colony in the Panjab; and this 
supposition would suit this verse, for the Persians were altogether ontside 
India. The Hari-Vam&a says King Sagara defeated a great confederation of 
Pahlavas and other people, ahrogated their laws, degraded them and made 
them wear beards (xiii. 7638-4; and xiv. 775-783); but this seems a late fahle, 
on a par with their heing called dasyus (id., cxv. 6440-3). The Raméyana 
has an absurd fahle about the creation of the Pahlavas and other foreign 
races hy Vasishtha (Adi-K., lv. 18-20; and lvi. 2-3); when contending with 
Visvé-mitra he made his cow create Pahlavas. Sakas, Yavanas, &c., and 
Visva-mitra destroyed them all in succession. 

+ Or C’arma-mandgalas as in the Bhishma-P. list (ix. 355) which this Purdéna 
has followed closely in enumerating this gronp of races. The V4yn, however, 
reads the same as in the text (xlv.115). I have not found any of these 
names elsswhers; 1111} ths name suggests identification with Samarkand. 
The Matsya Purana reads Atta-khandikas or C’dtta-khandikas (cxiii. 40) which 
appear to he erronsons. 

t Gdndhara was the whole of ths lower basin of the Kahul river, (Arch. 
Surv. Repts., II. 15, and map to p. 87). It was afamons country in ancient 
times, its kings ranked with the highest Indian Sovereigns, and its princesses 
married into the noblest royal families. The passages in which the Gan- 
dharas are pronounced bad and impure (e.g., Santi-P., Ixv. 2429-31; and ccvii. 
7560-1 ; and Karna-P. xliv. 2070) betray the interpolated sentiments of a later 
age (Muir’s Sansk. Texts, II. 482), 

§ This is not in the dictionary. The Vayn Purdna reads Yavanas instead 
{xlv. 116), and so also the Matsya (cxiii. 41); this word is supposed to have 
denoted the Greeks originally, but the Yavanas appear to have been known 


COUNTRIES AND RACES IN NORTH INDIA. 315 
87 the Sindhus,* Sauviras,f and Madrakas,{ and the 


in India long before Alexander’s time. The Bhishma-P. list mentious the 
Giri-gahvaras in this region (ix. 375). 

* Primarily Sindhu meant the country along the Indus, but it has generally 
denoted the lower portion of that country, that is, the modern Sindh more or 
less closely. Itis placed by canto lviii., verse 30 in the Tortoise’s right hind 
foot, and it stretched down to the peninsula of Kathiawar which is called the 
territory of Sindhu-Raja in the Hari-Vamfa (cxiv. 6407-12) The Sindhus 
are mentioned frequently in the M.-Bh., and are named twice in the Bhishma- 
P. list, first in connexion with the Pulindas (ix. 348), and again in conjunc- 
tion with the Sauviras (ix. 361), but there do not appear to be any other 
passages which tend to shew a division. Sindhu had a well-known breed of 
horses (Drona-P., xxiii. 973). 

+ The Sauviras claimed descent from an eponymous king Suvtra of the 
game Krodha-vasa group as the Madras and ४ 6111188 (M.-Bh., Adi-P., lxvii. 
2695-6) ; but the genealogy of Suvira in the Hari-Varnéa (xxxi. 1679) is fanci- 
ful. Sanvira was closely connected with Sindhn, for the two are often 
coupled together, and Jayad-ratha king of Sindhu was also lord of Sauvira 
and the Sauviras, and is styled Saindhava and Suvira indifferently (Vana- 
P., cclxiii. 15576-81 ; cclxvi. 15618 and 15635-7 ; and cclxvii. 15689~-51). 
Cunningham identifies Sanvira with the conntry between the Indus and 
Jhelam, that is, the Sindh-Sagar Doab (Arch. Surv. Repts., IT. 4-6, 14 
and 23); that hardly agrees with the position assigned to it in the Tortoise’s 
right hind foot, but the collocation of races in that region is rather confused. 
May we suppose that Sanvira was rather the name of the people while 
Sindhu more properly denoted the territory ? The Sauviras might then 
have inhabited the northern part of Sindhn, and Sauvira would have been 
that portion only of the larger area. This theory seems to satisfy the 
conditions generally. 

Along with the Sanviras and Saindhavas the Karma Purana meutions 
(xlvii. 40) “the Hiyas (or Kdinas), the Malyas (or S’alvas), the inhahi- 
tants of Bélya (or Kalpa).” For the Hinas, see note to canto lviii., verse 45 $ 
Kuna seems erroneous ; for the Sdlvas, see canto lviii. verse 6; Malya seemg 
erroneous; Bélyd and Kalpa seem unidentifiable. 

तु The Madras or Mddras claimed descent from an eponymous king 
Madraka of the same Krodha-vasa group as the Sauviras and Vahlikas 
(M.-Bh., Adi-P., lxvii. 2695-6 ; and see note ou page 311); but his genealogy 
in the Hari-Vaméa (xxxi. 1679) seems fanciful. Cunningham places Madra 
between the Jhelam and Ravi rivers, that is, in the Chej and Rechna Doabs 
(Arch. Surv. Repts., II. 4, 8, 14 and 39), yet he also says it is the country 
between the Jhelam and Bias, or between the Chenab and Bias (ibid., 196); 


316 CANTO एण, 
people who dwell along the Satadru,* the Kalingas, ¢ 


bat it could hardly have comprised much of the Chej Deab fer the Kaikeyas 
eccnpied the greater part of that (see nete to next verse). The capital of 
Madra was Sakala (Sahha-P., xxxi. 1197) which Cunningham has identified 
with the modern Sangala, on the R. 4 024, which 16 the modern Ayak (Arch- 
Surv. Repts., 17. 195-6 and Karna-P., xliv. 2038). The R. Iravati flowed 
through Madra-deSa, but near the eastern berder (ibid., 2038-41; and Matsya 
Pnrana cxiv. 7 and 15-18.) Madra then was the country around Sangala, 
with the tracts en either side watered by the Chenab and Ravi. It was a 
famons kingdom. The weird story told about king Vyushitaé$va’s queen 
(Adi-P., cxxi. 4695-4714) no doubt means her sons hecame Madras and did 
net originate the Madras. In jater times the brahmans of Hindustan pro- 
nounced the Madras, like the Gandhéras, base and impure (Snti-P., ecvii. 
7559-61 ; and Hari-V., xiv. 784) ; see especially Karna-P., 217९, 2033-53, where 
the Madras are abnsed in good set terms. The Vayu Purana reads Bhadrakas 
erronecnsly (xlv. 116). 

* That is, the Sutlej, Satadru-ja. But this seems mistaken, for the Vayu 
Purana reads Sakas and Hradas (xlv. 116); and the Matsya Sakas and Druh- 
yas (cxiii 41). The Sakas, therefore, are no donbt one of the people meant 
(see note te canto 19111. verse 6). Hrada seems erronecns. The Druhyas 
may be connected with Yayati’s son Drnhyu who was king of the West, 
(Hari-V. xxx. 1604 and 1618), but I have net met with them elsewhere. 

+ This seems erroneous. These pecple are mentioned in verse 46, and there 
seems to be no greund for thinking any Kalingas lived in North India; yet 
Kalingas are mentioned in such a connexion (Bhishma-P., ix. 376; and Ixxi. 
3132; and see note to Arkalingas in verse 33), and a town Kalinga-nagara 18 men- 
tioned in the Rémay. on the west of the Go-mati and not far from it (Ayodh. 
K., lxxiii. 14, 15). A tribe called Kulingas 28 alluded to (Drona-P., cxxi. 
4819). The Vayu Purana reads Kulindas instead (xlv. 116), which is no doubt 
right. Cunningham says the Kulindas or Kunindas are the modern Kunets 
whe occupy Kullu and the Simla hills and the slopes below, along hoth sides 
ef the Sutlej] (Arch. Surv. Repts., क 1 ४. 116 and 125-130). The Kulindas ex- 
tended further east along the southern slopes of the Himalayas as far as 
Nepal, for they were the first natiou which Arjuna conquered in his Nerth- 
ward march from Indra-prastha (Sabha-P., xxv. 996), and they 8186 occupied 
the hills nerth of Mandara, that is, the Almora hills (id., 1i.1858-9; and 
note* to page 287 above); indeed the name appears to have comprised a 
considerable bedy of hill trihes, for ^ all the countries of Kulinda” are spoken’ 
ef (Vana-P., clxxvii. 12350). 

The Matsya Purina reads Pulindas (cxiii. 41). The Pulindas were a rude 
tribe inhabiting the Himalayas and intermixed with Kirdtas and Tanganas 


COUNTRIES AND RACES IN NORTH INDIA. 317 


the Paradas,* the Hara-bhishikas,f the MaAatharas, t 
and the Bahu-bhadras,§ the Kaikeyas,|| the Daéa-méli- 


{Vana-P., exl. 10868-5 ; and Drona-P , cxxi. 4846-7; and see notes to verses 
40 and 41); they were considered mlec’c’has (Vana-P., clxxxviii. 1283840), 
and are declared to have become degraded because of the extinction of 
sacred rites, &c. (Annégis.-P., 157. 2108, &c.), There was another body 
of Pulindas in Central India (Sabha-P., xxviii. 1068; and xxx. 1120; and 
Santi-P., cevii. 7559). 

* The ९418488 are generally mentioned with hill trihes (Sabha-P., 1, 1832; li. 
1869; and Drona-P., cxxi. 4819). They appear to have been a hill tribe 
like the Kulindas and Tanganas (see note to verse 41 below) and to have 
dwelt in the western portion of the Himalayas (Sabha-P., li. 1858-9), though 
they ure placed in the tortoise’s right hind foot by canto lviii., verse 31; 
the races placed there, however, are strangely confused. Manu says they 
were Kshattriyas and became degraded because of the extinction of sacred 
rites, &c. (x. 43-44); and the Hari-Vamsa says king Sagara degraded them 
and ordered them to wear long hair (xiii. 763-4; and xiv. 775-83), and they 
were mlec’c’has and dasyns (id., cxv. 6440-42), The Vayn Purana readg 
Paritas instead (खार, 116). 

न Thisis notin the dictionary. The Viyu Purdna reads Hdra-pirikas 
instead (शार. 116), and the Matsya Hdra-mirtikas (cxiii. 41); bat I have 
not found any of these names elsewhere. Should the reading be Héra. 
hinakas 2 The Hara-hinas are mentioned in the M.-Bh., as a people outside 
India on the west (Sabha-P., xxxi. 1194; 1. 1844; and Vana-P., li. 1991). 

{ The Vayu Purdna reads Ramatas instead (xlv. 117), and the Matsya 
Rdmathas (cxiii. 42), and the Karma mentions a people called Rdmas (xlvii. 
41). The reading should, no doubt, be Ramatas, Ramathas or Rdmathas; they 
were a western people mentioned in the M.-Bh. (Sabh4-P., xxxi. 1195; Vana- 
P., 11. 1991; and Snti.-P., Ixv. 2480). The Ramanas (Bhishma-P., ix. 374) may 
6 the same people. There are, however, no sufficient data to identify any 
of them. 

§ [he Vayu Purana reads Raddha-katakas instead (xlv. 117); the M.-Bh, 
mentions the Baéhu-bddhas (Bhishma-P., ix. 362) and the Balabhadras (Karna-P, 
vi. 153); and the Matsya Purdna reads Kantakdras (02111. 42); but none of 
these seems satisfactory and I have not met any of them elsewhere. 

|| These people were called Kekayas, Kaikayas and Kaikeyas. An epony- 
mous ancestor Kaikeya is assigned to them by the Hari-VarnSa (xxxi. 1679), 
but his.genealogy seems fanciful. They were a powerful and famous nation, 
and were noted bowmen (Sabha-P., iv. 126; and Vama-P., cclxvii. 15654), 
They inhabited the Panjab and appear to have joined the Madras, for the two 
are gometimes coupled together (Sabha-P., li, 1870 ; and Drona-P., xx. 799); and 


818 CANTO ‘LVII. 


38 kas,* and the settlements+ of Kshattriyas, and the fami- 
lies of Vaisyas and 81088. f 
The Kambojas,§ and the Daradas,|| and the 


canto lviii. places them hoth in the tortoise’s left side (verses 42 and 45), Their 
capital was Rdja-griha (Rémay., Adi-K., lxxix. 35=44) or Giri-vraja (id., Ayodh. 
K., lxxi. 1; and lxxii.1). Lassen places the Kaikeyas hetween the Ravi and 
Bias rivers. Cunningham, however, dissents and places them on the line of 
the Jhelam, west of the Bahikas, and proposes to identify Giri-vraja with 
Girjék, which was the ancient name of Jalalpur on that river (Arch. Surv. 
Repts., II. 14); and this agrees with the Rémy. (Ayodh. K., lxx. 16-19). 

* These people are mentioned in the M.-Bh. (Bhishma-P., ix. 374). The 
Vayu Purana reads Dafa-mdnikas (xlv. 117). Does the word mean “the ten 
tribes of Mélikas”? The Mdlikas may perhaps be identified with the Malli 
(Arch. Surv. Repts., II. 37). The Matsya Purana reads Daéa-ndmakas 
(cxiii. 42), which seems mistaken. 

+ Upa-ni-vega, a word not in the dictionary. It seems to he synonymous 
with ni-vega which appears to be the word meant in the corresponding passage 
in the Bhishma-P. list (12574, kshattriyd yonivesdé c’a ; but kshattriyopaniveédg 
c’a would he preferable). Ni-ves’a is used elsewhere in the M.-Bh. (e.g., Sa- 
bh4-P., xiii. 615 ; and xix. 798), and in the Ramay. (Kishk.-K, xliii. 24), and 
appears to denote a military colony or settlement in a foreign country. 

t That is, & ०188 88 a caste, and not as a race; asa race they have heen 
mentioned in verse 36, 

§ The Kambojas were in the extreme north of the Panjab beyond the 
Indus, and were classed with the Daradas (Sabha-P., xxvi. 1031), with Yavanas 
and Sakas (Udyoga-P., xviii. 590), and with C’inas (Bhishma-P., ix. 373). 
Their conntry was famons for its large and fleet hreed of horses which are 
often mentioned (Sabha-P., 1, 1824; Bhishma-P., lzxi, 3131; Drona-P., xxiii. 
972; cxxi. 4831-2;—also Ramdy., Adi-K., vi. 24; and Sundar.-K., xii. 
36 ;—and Raghn-V., iv. 70). Lassen places Kamboja donbtfully south of 
Kashgar and east of the modern Kafiristan (Ind. Alt., map). They 
were Aryans by language (Muir’s Sansk. Texts, [I. 368-9), Manu says (x. 
43-44) they were Kshattriyas and became degraded throngh the extinction 
of sacred rites, &c.; they are called mlec’c’has (Vana-P., clzxxviii. 12838-40) 
and said to have evil customs (Santi-P., ccvii. 7560-61). The Hari-Vaméa 
says they were degraded by King Sagara and ordered to shave the whole of 
the head like the Yavanas (siii. 763-4; and xiv. 775-83). The Ramay. has 
an absurd fable about their origin (Adi K. lvi. 2; see page 314 note कै), 

|| Darada is the modern Dardistan, the country north of Gandhara and 
north-west of 7६661017, This region satisfies all the allnsions to the Daradas. 
They were a hill people (Drona-P., cxxi. 4835-7 and 4846-7 ; neighbours 


COUNTRIES AND RACES NORTH OF INDIA. 319 


39 Varvaras,* the Harshavardhanas,t andthe C’inas,t the 


of the KaSmiras (id., xx. 2445), of the Kambojas (Sabhé-P., xxvi. 1081), 
and of the C’inas and Tushdras (Vana-P., clxxvii. 12350); they fought 
largely with stones and were skilled in slinging stones (Drona-P., cxxi. 4835. 
47). Mann says they were Kshattriyas and became degraded because of the 
extinction of sacred rites, &o. (x. 43 and 44); and like the Paradas and others 
they were considered mlec’c’has and dasyns (Hari-V., cxv. 6440-6442). 

* This word is also written Barvara and Barbara, and often means any bar- 
barous race. The Varvaras are generally mentioned in conjunction with the 
Sakas or Yavanas (Sabha-P., xxxi. 1199; Vana-P., ecliti. 15254; Sdnti-P., cevii. 
7560-61; &c); and from these allusions it appears they were mainly a west- 
ern or north-western race; but Varvaras were also to be fonnd in the east or 
north-east of India (Sabha-P., xxix. 1088), and seemingly also in the sonth 
(Vana-P., 11. 1989) like the Savaras (Santi-P., lxv. 2429). The name no doubt 
represents the rolling of the letter r or rough and unknown speech; hence it 
would be applied to various rnde tribes. 

¶ This is not in the dictionary. The Vayu Purana reads Priya-laukikas in- 
stead (xlv. 118), but I have not found either word elsewhere. Canto Iviii 
mentions certain Bhoga-prasthas (verse 42) in the north. All these names 
feem snggestive, and may perhaps be equivalents of Utsava-sanketa (people 
who have no marriage and practise promiscuous intercourse, wtsava meaning 
affection, and sanketa, a gesture of invitation) a people mentioned in the M.- 
Bh. in the north among the hills (Sabhaé-P., xxvi. 1025) and west (id., xxxi. 
1191) ; thongh also in the south (Bhishma-P., ix. 868) ; and the Raghn-V., 
places them in the Himalayas (iv. 78). This derivation of Utsava-sanketa 18 
given in a note to the commentary on Raghu-V,, iv. 77. 

{ The Chinese; bnt C’na comprised the country of Thibet along the 
whole range of the Himalayas, for the (41128 are linked with the Kimbojas 
in the north-west (Bhishma-P., ix. 373), they are frequently mentioned amon g 
the retinue of Bhaga-datta king of Prag-jyotisha, in the east (e.g., Udyoga- 
P., xviti. 584-5; see note to verse 44 below), and they were near the sources 
of the Ganges in the country midway between those regions (Vana-P., 
elxxvii. 12850 ; Santi-P., eccexxvii. 12226-9). The country had «a valuable 
breed of horses (Udyoga-P., lxaxv. 3049). In the M.-Bh. the O’fnas are 
always spoken of with respect and even admiration (Udyoga-P., xviii. 
584-5), and one of their kings called Dhautamilaka is classed among eighteen 
famous ancient kings who extirpated their kinsmen (id., Ixxiij. 2730); hence 
Mann’s remark that the C’inas were Kshattriyas and became degraded because 
of the extinction of sacred rites, &c. (x. 48 and 44) betrays the sentiments 
of a later age. The Vayu Purana reads Pinas (xlv. 118) erroneonsly. ‘The 
Ram4y. mentions also Apara-c’inas (Kishk.-K., xliv.15), “ the further C’inag.” 


820 CANTO LVII. 


Tukharas* are the populoust races of men outside. 
And the Atreyas,§ the Bharadvajas,|| and Pushkalas,] the 


* For tu khdrdég read tukhdrds. The Tukhdras are mentioned in the 
M.-Bh. (Sabha-P., 1, 1850) and Ramay. (Kishk.-K., xliv. 15). The Véyu 
Purana reads Tushdras (xlv. 118), and they are mentioned in the M.-Bh. 
(Vana-P., li. 1991; Santi-P., Ixv. 2429; &९.). The two names seem to mean 
the same people. They were an outside northern race bordering on the 
Himalayas (Vana-P., clxxvii. 12350). In the Hari-Vaméa they are classed 
along with Sakas, Daradas, Pahlavas, &c., and considered to he mlec’c’has 
and dasyus (cxv. 6440-42), they are ranked with wild hill-tribes as originat- 
ing from king Vena’s sins (v. 310-11), and are said to have heen 
repressed by king Sagara (xiv. 784). Lassen identifies them with the 
Tochari, and places them on the north side of the Hindn Kush (Ind. Alt, 
map). The Réamay. hasan absurd fable about their origin (Adi.-K., lvi. 3; 
866 page 314, note *). 

+ Bahuld. The Vayu 2८८४००४ reads Pahlavas or Ratna-dhdras instead 
(सार. 118), probably erroneously ; the former have been mentioned in verse 
36. 1 have not met with the latter word elsewhere, but it may he noticed 
that great quantities of precious stones were found among the Tukhdras 
and other northern nations (Sabhé-P., 1. 1849-50). 

‡ Véhyato-narédk. The Vayn Purina reads Véhyatodardh or kshatodardh 
instead (xlv. 118) erroneously. 

§ This tribe is mentioned in the Bhishma-P. list (ix. 376). The Hari-V. 
says that king RaudraSva’s ten daughters all married the rishi Prabhdé-kara 
of Atri’s race and gave rise to the Atreyas (xxxi. 1660-68); and Atreyas 
are mentioned asa family of brahmans dwelling in Dvaita-vana (M.-Bh., 
Vana-P., xxvi. 971) which was a forest and lake near the Saras-vati (ibid., 
elxxvii. 12354-62), The Matsya Purdna reade “the Airis” (cxiii. 48), which 
is the same. Are they to be identified with the Atreya gotra of brahmans 
(Risley’s Tribes and Castes of Bengal, I. 27) formerly living perhaps in 
Sirmour or Garhwal; or to be connected with R. Atreyi (Sabha-P., ix. 374) 
the modern Atrai in North Bengal? The former seems more prohable. 

|| Or Bhéradvéjas; they are named in the Bhishma-P. list (ix. 376). 
Bharadvaja is often mentioned in the M.-Bh. in connexion with the upper 
part of the Ganges near the hills (e.g., Adi-P., cxxx. 5102-6; clxvi. 6828-82 ; 
Vana-P., cxzxv. 10700-728; and Salya-P., xlix. 2762-2824). These were 
no doubt his descendants, living in Garhwal or Kumaon. The name 
Bharadvaéja is given to various caste divisions (Risley’s Tribes and Castes 
of Bengal, I. 96.) 

भु The Vayu (xlv. 119) and Matsya (cxiii. 43) Purénas read Prasthalas 
and they are no doubt the same as the Proshakas (Bhishma-P., ix, 376) 


COUNTRIES AND RACES NORTH OF INDIA. 321 


40 Kusernkas,* the Lampaékas,t the Sulakaras,t the 


all being placed in the same connexion. If Cunningham is right in identi- 
fying Lampéka with Lamghan (see second note helow), Pushkala suggests 
Pushkaldvatt or Pushkardvatt (Ramay., Kishk.-K., xliii. 23), the ancient 
capital of Gaudhara (Ano. Geog., I. 49), but the Gandhadrag have been men- 
tioned in their proper place in verse 36 above. I have not met the name 
Proshakas any where else. 

Prasthala was a country closely connected with Trigarta, for Su-Sarman 
king of Trigarta is also called lord of Prasthala (Virdta-P., xxx. 971; 
Bhishma-P., Ixxv. 3296 ; lxxxviii. 3856 ; and Drona-P., xvii. 691), and Trigarta 
comprised the territory from Amballa and Pattiala to the R. Bias (see note 
to verse 57). Prasthala was also near the Panjab (Drona-P., xvii. 691; and 
Karna-P., xliv. 2068-70), and in the second of these passages its people are 
classed along with the Panjab nations, and all according to the ideas of a 
later age were pronounced degraded (Muir, Sansk. Texts. II. 482). From 
these data it seems Prasthala must have heen the district between Ferozpur, 
Pattiala and Sirsa. If this position he right, the Prasthalas do not fall into 
the group of northern peoples named in the text, and the correct reading 
cannot he Prasthalas. 

* The Vayu Purdna reads Kaserukas (xlv. 119); and the Matsya Daserakas 
(cxiii. 43). I have not met the first form of name elsewhere; hut the 
Dagerakas, or DaSerakas, or Daserakas are mentioned as joining in the great 
war in the M.-Bh. (e.g., Bhishma-P., 1. 2080; cxviii. 5483; Drona-P., xi. 
397; and xx. 798); and they appear to have comprised several bands, as 
the word gana is nearly always added to the name; hut there are no 
data to identify them. 

+ This name occurs in the M.-Bh. (Drona-P., cxxi. 4846-7) and there the 
Lampaikas are descrihed as a monutain tribe, like the Daradas and Pulindas, 
who fonght largely with stones and were skilled in slinging stones; but 
otherwise there are very few references to them in the M.-Bh. Lassen 
identifies Lampaka with the Lambagz and places them south of the Hindu- 
Kusgh, in modern Kafiristan. Cunningham says Lampaka is the modern Lam- 
ghan, north-east of Kabul (Anc. Geog., I. 17 and 27), which agrees with 
Lassen. The Matsya Pur4na reads Lampakas (cxiii. 43),no doubt by a mistake. 

+ The Vayu Purdna reads Stanapas or Tunapas (xlv. 119). I have not 
met any of these names elsewhere, but the latter words resemble the 
Stana-yoshikas (Bhishma-P., ix. 376), and also Tanayas (ibid., 371), whose 
grouping however is different. The Matsya Purana reads Talagdnas (cxiii. 48), 
which seems erroneous. Perhaps the Stlakéras may be identified with the 
Sunuwars, a cultivating tribe of Nepal, forming part of the highest class 
(Risley’s Castes and Tribes of Bengal, II. 281). 

41 


329 CANTO LVIL. 


C’ulikas,* and the Jagnudas,t and the Anupadhas,f and 
the Animadras,§ and the races of Kiratas,|| the 


* The Vayu Purana reads Pédikas instead (xlv. 119). Canto Ivili. verse 37 
places the O’élikas in the Tortoise’s tail at the westernmost part of India. 
I have not met with either name elsewhere. Ths Matsya Purana reads 
Sainikas {(cxiti. 43), ^ Soldiers.”’ 

+ Or Jugudas according to the Vayn Purana (xlvy. 119). The Jagudas 
are mentioned inthe M.-Bh. (Vana -P., li. 1991). The Matsya Purana reads 
Jangalas (cxiii. 43), which is of no help, for it cannot refer to Kuru-jangala 
(see note to Kurus, canto viii, verse 9), and I have not met with any other 
Jdngala; but the same Purdna mentions the Jagudas as a people through’ 
whose country the Indus flows, so that they appear to be north or east of 
Kashmir (cxx. 46-48). 

t The Vayu Purana reads Apagas instead (xlv. 120). I have not met 
with either name elsewhere. Shonld the reading be Apavas, the descendants 
of Vasishtha? Atreyas and Bharadvajas have been mentioned, and Galavas 
are named in verse 57. 

§ Or Animadras or C’dnimadras. The Vayu Purana reads C’dlimadrds 
c’a (xlv. 120). None of these names are in the dictionary, and I have not met 
any of them elsewhere. 

|| The word Kirdta is no donbt the same as the modern names Kirdti 
and Kirdnti, which mean ‘‘a native of the Kirént-des or mountainous 
conntry lying between the Dud-Kosi and the Karki rivers in Nepal. The 
term includes the Khambu, Limbu and Yakha tribes; and the Dannar, Hayu 
and Thami also claim to be Kirinti,” but their claim is disputed by thé 
first three trihes which are superior (Risley’s Castes and Tribes of Bengal, 
1.490). Bunt formerly they had a mnch larger range and were spread along 
the greater part of the sonthern side of the Himalayas, for Arjuna encount- 
ered them in his northern expedition (Sabha-P., xxv. 1002), Bhima in his 
eastern (id., xxix. 1089), and Nakula in his western expedition (id., xxxi. 
1199). They formed a group of closely allied yet distinct tribes or clans, 
for two separate Kirdta kings are named (Sabh4-P., iv. 119 and 120), seven 
kings are alluded to (id., xxix, 1089), “all the Kiritas” are spoken of 
(Vana-P., i. 1990), and they are mentioned thrice in the Bhfishma-P. list 
(ix. 358, 364 and 376). Their chisf territory was among the mountains 
Kaildsa, Mandara (see page 287 note *) and Haima (AnuSds.-P., xix. 1434), 
that is, the region around Lake Manasa. They were allied to the Tanganas 
(see next verse) and Pulindas (see page 316 note +) for the three people in- 
habited one large kingdom ruled by Su-bahn, who was king of the Pulindas 
(Vana-P., cxl. 10863—6) and is also styled a Kirdta (id., clxxvii. 12349). The 
tribes differed much in material condition, for some were civilized and 


COUNTRIES AND RACES NORTH OF INDIA. 323 


41 Tamasas,* and the MHayhsa-maérgas,t the Kagmiras,t 
and the Tunganas,§ the SuUlikas,|| and the 


open to friendly intercourse (Vana-P., cxl. 10865-6; and Udyoga-P., 12 71, 
2470), and others were clad in skins, lived on fruit and reots and were 
cruel (Sahha-P., li. 1865). Their women were uscd as slaves (iéid., 1867). 
The Rémay. descrihes them as wearing thick tep-knots (Kishk.-K., xl. 30). 
Manu’s remark that the Kirdtas were kshattriyas and hecame degraded 
because of the extinction of sacred rites, &c. (x. 43 and 44) reflects the 
opinions of a later age. 

* The same people are mentioned again in verse 67, but J have not found 
the name elsewhere, and it is not in the dictionary. The Vayu Purana 
reads Tomaras (xlv. 120), and the Bhishma-P. agrees (ix. 377). The Matsya 
Purana mentions the Tomaras and the Hamsa-margas as two tribes throngh 
whose countries flows the R. Pavani, one of the three large rivers which rise 
in the middle of the Himalaya mountain-system and flew eastward (cxx 
57-59). The river is doubtful, but the passage places the Tomaras and the 
Harthsa-mérgas in the east of Thibet. 

+ “The duck-fowlers.” They are mentioned again in verse 56, and also 
in the Bhishma-P. list (ix. 377); and seem to be the same as the Hamsa-padas 
(Drona-P., xx. 798) and perhaps Hamsa-kdyanas (Sabha-P., li. 1870); but 
there appear te he ne data to identify them, except that they were a people in 
eastern Thibet as explained in the last note. 

t The people of Kashmir. They are named twice in the Bhishma-P. list 
(ix. 361 and 375). 

§ Or better, as the Vayu 14702 reads, Tanganas (xiv. 120); the Ramay. 
calls them Tankanas (Kishk.-K., xliv. 20). They were a mountain tribe 
and are mentioned rather often in the M.-Bh., where two sections are spoken 
of, the Tanganas and Para-tanganas (Sabha-P., li. 1859; Bhishma-P., ix. 372; 
and 1. 2088), that is, “the nearer’ and “the further” Tanganas. They 
were intermixed with the 77828 and Pulindas (or Kulindas), for they all 
inhabited a large kingdom ruled over hy Su-bahu, which was in the middle 
portion of the Himalayas (Vana-P., छशा, 10863-5; Sabha-P., li. 1858-9) ; 
-and they are also linked with the Amhashthas (Drona-P., cxxi. 4819). They 
are said te have occupied the upper part ef the valley of the R. Saraya 
(dict.). Like other hill tribes they fought largely with stones and were 
skilled in slinging stones (Drona-P., cxxi. 4835-47). 

|| This resembles Siilakéras in the last verse. The Vayu Purana reads 
C’ilikas (xlv. 121), which has also been menticned in that verse. The 
& 17198 are meutioned in the Matsya Purana as a pecple threngh whese 
country flows the R. C’akshu, one of the three large rivers which rise in the 
‘middle of the Himalaya mountain-system and flow westward (cxx. 45, 46), 


324 CANTO LVI. 


42 Kuhakas,* the Urnas, ¶ and Darvas; { these are the peoples 
of the Northern countries. 

Hear from me the peoples who inhabit the LHastern 

countries. The Adhrarakas,§ the Mudakaras,|| the Antar- 


C’akshn may perhaps be meant for Vakshu, which is the Oxns; if so, the 
9८11198 would be a people on the Oxus in Turkestan. 

* Kuhaka means a juggler. The Vayu Purana reads C’dhukas or Ahukas 
or Ahukas (xlv. 121); Ahuka was the name of a family of the Andhakas 
(e.g., M.-Bh., Udyoga-P., Ixxxv. 3041; and Hari-V., xxxviii. 2017-24), hnt 
they were in the west aud cannot be meant here. I have not met with 
any of these words elsewhere as the name of a people in the north. The 
proper reading may he Kuhukas. Kuhuka wonld he the same as Kuhn, and 
the Kuhus are mentioned in the Matsya Puréua as a people on the line of 
the Indus (cxx. 46-48). 

+ These people are mentioned again in verse 57. A country Urna-dega 
is placed by Lassen on the Sutlej north of Garhwal (Ind. Alt., map). The 
whole of the upper Sutlej valley is now called Nari-khorsum or Hun-des. 
The Vayn Puradna reads Pérnas here (xlv. 121), which seems erroneons. 

{ These appear to be the same as the Ddrvas in verse 57. They were a 
northern people and are generally associated with the Trigartas and Daradas 
(Sabha-P., xxvi. 1026; and li. 1869) and other tribes in the north of the 
Panjab (Bhishma-P., ix. 362) A river or town called Darvi is mentioned 
(ibid.), and = tirtha Darvi-sankramana is placed hetween the sources 
of the Jumna and Indus (Vana-P., lxxxiv. 8022-4); and this tract perhaps 
was their territory. But Lassen places the Darvas between the Indns and 
Jhelam in the north-west of Kashmir (Ind. Alt., map). 

§ This seems incorrect. The Vayu Purana reads Andhravdkas (xlv. 122), 
which is hardly acceptable, the Andhras being properly in the South, rather 
than in the East, and being presumably intended in verse 48 (see note to 
Andhas). The Matsya Purana reads Angd vangdé instead (cxiii. 44), which 
18 preferahle, but these nations are mentioned below (see page 325 note वः and 
page 326 note*). 

|| The Matsya Puréya reads Madgurakas (cxiii. 44), and the Vayu Sujarakas 
(xlv. 122). I have not found any of these names elsewhere, except that 
Madguras, “ divers,” are mentioned in a totally different connexion in the 
Hari-VathSa (xcv. 5233-9). Seemingly the word should he connected with 
Modd-giri in the Eastern region where य kingdom once existed (M.-Bh., 
Sabhé-P., xxix. 1095); is it to he identified with the modern Mungir 
(commonly Monghyr) on the Ganges in Behar, where there isa small out- 
crop of hills. Cunningham says Mudgala-purt, Mudgaldérama (to which the 
Matsya Purdya reading approximates) and Mudga-giri were the old names of 


COUNTRIES AND RACES IN EASTERN INDIA. 325 


43 giryas,* the Vahir-giras,t and the Pravangas{ also, 


Mungir ; and an earlier name was Kashfa-harana-parvata (XV.15 and 18), but 
this last is open to the objection that no name can well be older than that pre- 
served in the M.-Bh. The Mudgalas are mentioned in Drona-P., xi. 397. 

* Or Antar-giri. as the Matsya Purana reads (cxiii. 44). They are men- 
tioned in the Bhishma-P. list (ix. 357). The name, no doubt, means “those 
who dwell amid the hills,” and as the people are placed in all these passages 
in proximity to the Angas, it seems reasonable to identify Antar-giri with 
the Rajmahall hills (in the modern district of the Santhal Parganas) which 
form a marked natural division between Anga and Vanga. In the only 
other passage where 1 have found this name (Sabha-P., xxvi. 1012) Antar- 
girt, Vahtr-giri (see next note) and Upa-giri are mentioned in ohvious contra- 
distinction and are placed in the Northern region; it is doubtful, therefore, 
whether they denote the tracts mentioned here; and they may perhaps refer 
to some portion of the slopes of the Himalayas. 

+ Or Vahir-giri as the Matsya Purdna reads (cxiii. 44). The name, no 
doubt, means “those who dwell outside the hills,’ and these people are 
mentioned along with the Angas and Malajas in the Bhishma-P. list (ix. 357). 
lf we may identify Antar-giri with the Rajmahall hills (see the last note), 
Vahir-giri might well designate the outskirts of those hills hordering on 
Anga, that is, the southern portions of the Bhagalpur and Monghyr districts 
and the lands bordering thereon to the sonth in the Santhal Parganas and 
Hazaribagh. 

{ I have not met this name elsewhere, thongh it is stated in the dictionary 
to be the name of a people and analysed thus, Pravam-ga= Plavam-ga; I would 
suggest, however, that it should he read here as Pra-vangas, “ those who are in 
front of the Vangas,” £. ८.) the Angas. The Matsya Purdna reads Angas and 
Vangas (cxiii. 44). The Angas are clearly meant. Anga was a distinct and 
settled country in early times, and its princes were allied with Aryan royal 
families (M.-Bh., Adi-P., xcv. 3772 and 3777; and Ramay., Adi-K., x. 1-10). 
This people are said to have heen so called after an eponymous king Anga ; 
he, Vanga, Kalinga, Pundra and 8111102 are described with considerahle 
circumstantial detail ag the five sons of king Bali’s queen (Bali being king of 
the Eastern region) by the rishi Dirgha-tamas (M.-Bh., Adi-P., civ. 4217-21; 
and Hari-V., xxxi. 1684-93). Anga comprised the modern districts of Bhagal- 
pur and Monghyr, excluding the extreme north and south portions. The ancient 
name Anga dropped out of use and Brhar (of Buddhist origin) has usurped 
its place; is the word Pra-vanga here significant of the change? The 
capital was first called Malint, and that name is said to have heen superseded 
by the name C’ampd in hononr of aking C’ampa, Loma-pada’s great grand- 
son (Hari-V., xxxi. 1699 and 1700; and M.-Bh., Santi-P., ए, 134-5), but the 


326 . CANTO LVII. 


the Rangeyas,* the Manadas,t the Mana-vartikas, f 


Rém4y. makes a punning connexion between this name and the groves of 
c’ampaka trees around the town (Adi-K., xvii. 23); it is the modern Bhagal- 
pur on the south bank of the Ganges (Vana-P., lxxxv. 8156). The tract near 
C’amp4 was called S#ta-vishaya (Vana-P , ccevii. 17150-51), that is, ^ the land 
of hards or charioteers.” The Angas are mentioned twice in the Bhishma-P. 
list (ix. 853 and 357); it does not appear why. 

* This is, no doubt, a mistake for Vangeyas which the Vayu Purana reads 
(खार. 122), and Vangas which the Matsya mentions (cxiii. 44). The Vangas 
or Vangeyas were the people of Vanga or Banga, the original of the modern 
Bengal. Vanga was'a distinct. country in early times and is frequently 
mentioned, though the references to it very rarely convey any definite 
jnformation. It lay béyond Anga, .to the south-east; and was connected 
with Kalinga, for the Angas, Vangas and Kalingas are constantly linked 
together as people closely allied by race and position, (e. g., Drona-P., lxx. 2436), 
And the Vangas are said to have heen so called after an eponymous king 
Vanga who was Anga’s and Kalinga’s brother (see last note). Vanga comprised 
the northern portion of Western and Central Bengal, i. ¢., the modern districts 
of Birbhum, Moorshedahad, Bardwan and Nuddea. Its capital in early times 
does not appear to he mentioned. In later times the name was extended over 
the whole of Central Bengal, for the Raghu ४ 2958, describes the Vangas as 
dwelling in the islands of the, Ganges delta, warring chiefly in boats, and 
transplanting their rice seedlings into the fields just as at the present day 
(iv. 36, 37). In those early times the upper part of the delta consisted of 
numerous islands separated hy large rivers, and the southern part could not 
have been formed. | 

t+ The Vayu Purana reads Mdladas (खार. 122) which appears preferable, 
and this may mean the people of the modern district of Maldah, in which the 
old cities of Gaur and Pandua are situated, while the town Maldah itself 
is old (Cunningham, Arch. Surv. Repts., XV. 77). The Maladas are mention- 
ed as an eastern people in the M.-Bh. (Sabha-P., xxix. 1081-2; and also 
DronarP., vii. 183), but without data enough to say where they were. 

{ The Vayu Purana reads Mdla-vartinah (xlv. 122). The M.-Bh. mentions 
the Mdna-varjakas {(Bhishma-P., ix. 357) and they appear from the context 
to be the people meant here. The name seems intended to carry a meaning, 
either “people who live decorously ’’ according to the text, or ^ people who 
are devoid of decorum” according to the last word. Does it refer to a 
wild tribe in a state of nature? Or does Mana-vartika (Mdna-vartin) mean 
Man-bhim (Mana-bhimi) a district in West Bengal? The Mdélavdnakas 
mentioned in the Bhishma-P. list (ix. 367) belong to = different group 
altogether. 


COUNTRIES AND RACES IN BASTERN INDIA. 327 


the Brahmottaras,* the Pravijayas,t the Bhargavas, f 


# The Matsya Purana reads Suhmottaras (cxiii. 44), which is preferable. 
This means the “people north of Suhma.’” Suhma was a well-known 
country. It was generally classed with Pundra (€. g., M.-Bh., Adi-P., cxiii. 
4453) and both of them are declared to be closely allied to Anga, Vanga and 
Kalinga by being derived from five eponymous kings of those names who 
were brothers (M.-Bh., Adi-P., civ. 4217-21; Hari-VarhSa, xxxi. 1684-93). 
Suhma was near the sea (Sabhd-P , xxix. 1099; and Raghu-V.,, iv. 34 and 35), 
and Dama-lipta (Témra-lipta, the modern Tamluk, see next verse) is said 
to be within its borders in the DaSa-kuméra-c’arita (Story of Mitra-gupta). 
Suhma therefore corresponded with the modern districts of Midnapur and 
Bankura and perhaps also Purulia and Manbhum in West Bengal. Suhmotta- 
ra would be the tract north of that, and was probably the same as Pra-suhma 
(Sabh4-P., xxix. 1090). The Mahyuttaras of the Bhishma-P. list (ix. 358) 
seem to be the same people under an error in the spelling. 

The reading Suhmottardh, however, is hardly satisfactory in omitting the 
Suhmas and referring indefinitely to the people north of them, and I would 
suggest that the proper reading should be Suhmotkaldh, “‘the Suhmas and 
Utkalas.” The Utkalas were well-known (though not I believe mentioned 
often in the M.-Bh.), and were a rude tribe of very early origin, for they do 
not appear to have had any close affinities with the races around them, and 
the Hari-Vaméa throws their origin back to the fahulous time of 118 (x. 631-2). 
Their territory reached on the east the R. Kapisa (Raghu-V., iv. 38), 
which Lassen identifies with the modern Subarna-rekhé near the northern 
boundary of Orissa (Ind. Alt., Map), but which I propose to identify with 
the R. Cossye in Midnapore (see page 301 note +); and on the west they 
touched the Mekalas, for the two people are coupled together in the M.-Bh: 
(Bhishma-P., ix. 348; see also Drona-P., iv. 122, and Karna-P., xxii. 882) and 
Ramay. (Kishk.-K., xli. 14), and the Mekalas were the inhabitants of the 
Mekala hills, 7. ८, the hills bounding Chhattisgarh on the west and north. 
Northward dwelt the Pandras and southward the Kalingas. Hence Utkala 
comprised the southern portion of Chnuta Nagpur, the northern Tributary 
States of Orissa and the Balasore district. Various derivations have been 
suggested of the name Utkala, but I would only draw attention to some of 
the above passages where Utkala and Mekala are placed together as if their 
names possessed something in common. See also in verse 53. 

+ The Matsya Purina reads the same (exiii. 44), but I have not found 
them mentioned elsewhere They appear from the context to be the same as 
the Prdvrisheyas of the Bhishma-P. list (ix. 358). 

+ These are mentioned in the Bhishma-P. list (ix. 358), and were perhaps 
an off-lying branch of the Bhargava race in the Hast; see note to verse 35, 


328 CANTO LYII. 


44 the Jfieya-mallakas,* and the Prag-jyotishas,¢ and 


The Hari-VaméSa mentions a prince called Bhdrga or Bhargava, who founded 
Bhrigu-bhimi or Bharga-bhimi; and as he was a grandson of Divodasa king 
of Benares, his country may perhaps have been in the Hastern region (xxix. 
1587 and 1597; and xxxii. 1753). The Bhishma-P. list names also Bhdérgas hers 
(loc. cit.). 

* The Vayu Purdna reads Geyamarthakas (xlv. 123), and ths Matsya 
Geyamdlavas (cxiii. 44),and the Bhishma-P. list omits the corresponding 
name (see ix. 358). None of these names are in the dictionary, and I have 
not met any of them elsewhere. 

+ Prag-jyotisha was a famons kingdom in sarly times and is often men- 
tioned in the M.-Bh. The references to it, however, are rather perplexing, 
for in some passages itis called a Mlec’c’ha kingdom ruled over by king 
Bhagadatta, who is always spoken of in respectful and even eulogistic terms 
(९. g., Sabha-P., xxv. 1000-1; and 1. 1834; Udyoga-P., clxvi. 5804; and Karna- 
P., र. 104-5), and in other passages it is called a Danava or Asura kingdom 
ruled over hy the demons Naraka and Muru (Vana-P., xii. 488; Udyoga-P., 
xlvii. 1887-92 ; Hari-V., cxxi. 6791-9; cxxii. 6873, etc.; and clxxiv. 9790; and 
Annotations to Kishk.-K., xliii. in Gorresio’s Ramayana); while in some other 
passages the allusions seem mixed (९. g., Sabha-P., xiii. 578-80, which seems 
to call Bhagadatta a Yavana; and as to this, see 7d. 1. 1834-6). The second 
class of passages occur, 1 helieve, only in descriptions of Krishna’s exploits; 
they are spoilt by hyperholical laudation and are probably later than ths 
first class. Prag-jyotisha was placed in the North region (Sabha-P., xxv. 
1000; and Vana-P., ecliii. 15240-2), hut was also considered to he in ths East 
asin the text here. North of it seemingly lay tracts called Antar-giri, 
Vahir-giri and Upa-giri (Sabha-P., xxv. 1000—xxvi 1012) which appear to bs 
the lower slopes of the Himalayas and the Terai; and it was close to the 
mountains for Bhagadatta is called Saildlaya (Stri-P., xxiii. 644). It bordered 
on the Kiratas and C’mas for they formed his retinue (Sabhé-P., xxv. 1002; 
Udyoga-P., xviii. 584-5). He also drew his troops from among the people 
who dwelt inthe marshy regions near the sea, Sdgardnipa (Sabha-P., xxv. 
1002 ; xxxiii. 1268-9; and Karna-P., ए. 104-5), and it is even said he dwelt at 
the Eastern Ocean (Udyoga-P., iii. 74) ; these marshy regions can only be the 
allnvial tracts and islands near the mouths of the Ganges and Brahma-pntra 
as they existed anciently. These data indicate that Prig-jyotisha comprised 
the whole of North Bengal proper. The Raghn Varnéa places it seemingly 
beyond the Brahma-putra (iv. 81); but Kalid4sa wasa little uncertain in 
distant geography. Its capital was called Prag-jyotisha also. Although 
the people were mlec’c’has, the Rimayana ascribes the founding of this 
kingdom to Amarta-rajas, one of the four sons of a great king Kuga (Adi-K., 


COUNTRIES AND RACES IN BASTERN INDIA, 329 


the Madras,* and the Videhas,¢ and the Tamra- 


xxxv. 1-6). Amidrta-rayas, as the name is generally written in the M.-Bh,, is 
mentioned there simply as father of the famous king Gaya (e. g., Vana-P., 
acy. 8528-39; and Drona-P., Ixvi. 2334, &c}. 

* This seems an impossible name here (see verse 36), The Vayu Purana 
reads Mundas instead {xlv. 123) whichis permissible. The Mundas area 
large Dravidian tribe in Chuta Nagpur (Risley’s Tribes and Castes of Bengal, 
II. LOL), and are named in the M.-Bh. (Bhishma-P., lvi. 2410). 

The Matsya Purana however reads Pundras instead (02111. 45)and the Bhish- 
ma-P. list 8180 mentions them in this region (ix. 358). This 18 the best reading, 
for the Pundras were held to beclosely allied to the Angas, Vangas and 
Suhmas (see page 325 note {, page 326 note * aud page 327 note *), and 
should rightly be placed here along with those races, rather than in the South 
according to verse 45. The name occurs in various forms, Puydraka (Sabha-P., 
iv. 119), Pawndra, (Adi-P., clxxxvii. 7020), Paundraka (Adi-P., clxxxvi. 6992 ; 
Sabha-P., xxxiii. 1270) and Paundrika (Sabha-P., li. 1872). They appear to be 
used often as if equivalent (e.g., Sabha-P., xiii. 584), and yet a distinction 
seems to be made between Pundrasand Paundras for they are separately 
mentioned in the Bhishma-P. list (ix. 358 and 365); and Pundras, Pundra- 
kas and Paundrikas are all mentioned in one passage (Sabha-P., 11, 1872-4). 
All, however, appear to have composed one people, and they were nota 
barbarous nation. From the arrangements of names and descriptions given 
in various passages (Adi-P., cxiii. 4453; Sabha-P., xiii. 584; xxix. 1091-7; 
Vana-P., li. 1988; Agvamedh.-P., Ixxxii. 2464-5) it appears the Pnndras had 
the Kasis on their north, the Angas, Vangas and Suhmas on their north-east 
and east; and the Odras on their south-east; hence their territory correspond- 
ed to the modern Chuta Nagpur with the exception of its southern portions. 
Their bounds on the south were no doubt the land of the Utkalas (see page 
327 note *). In one passage (Adi-P., Ixvii. 2679) it is stated an ancient 
king Balina reigned over both Paundra and Matsya; this suggests that their 
territory extended to near the K. Chumbal anciently {see page 307 note *), 
and tends to part them from the Angas, Vangas, &c. 

+ Videha was a famons country in early times. Cunningham says it 
appears to have comprised the northern portion of North Behar from the 
ए. Gandak to the R. Kaugiki or Kosi (Arch. Surv. Repts., XVI. 34 and map); 
but its western boundary was the Sadd-nira (see page 294 note व}, and it 
seems Videha extended from the Rapti to the Kosi. Northwards it extended 
close to the Himalayas, and on the south it was bounded by a kingdom, the 
capital of which was Vaisali (Rémay., Adi-K., xlvi. 10-11; and xlviii. 21-25), 
or the modern Besarh which is about 27 miles north of Patna (Arch. Surv. 
Repts., 1.55; and XVI.6 and 34). The capital was Mithila (Ramay., Adi-K.,, 

4 


330 CANTO LVI. 


liptakas,* the Mallas,+ the Magadhas,f{ the Go- 


xlix. 9-16; and M.-Bh., Santi-P., cecxxvii. 12238-8), and this name often 
designated the country itself, especially in the Ramayana. The people were 
called Videhas (or Videgha, as the earlier form was, see Sata-P. Brah. I. iv. 
14), and also Mithilas (Vana-P., ccliii. 15243). Its kings, who were often highly 
educated (81 -ए., cccxxvii. 12215-25), are generally called Janaka, which 
seems to have been the ordinary royal title (Vana-P., cxxxiii. 10637). Cun- 
ningham says the capital was Janakpur, which is now a small town just within 
the Nepal border, north of where the Mozufferpur and Darbhanga districts 
meet (Arch. Surv. Repts., XVI. 34 aud map), but I have not met this name 
in Sanskrit works. 

* Or Témra-liptas. The country and people are often mentioned in the 
M.-Bh:, and both forms of the name are used (Adi-P., clxxxvi. 6993 ; Sabha-P., 
xxix. 1098; and Drona-P., lxx. 2436). The name was modified into 
Tima-liptaka which the Vayu Purdna reads ($. 123), and Tama-lipia 
(which occurs in canto lviii. verse 14), and Ddma-lipta (see Story of 
Mitra-gupta in the Dagéa-kumira-c’arita}, and corrupted into the modern 
Tamiuk. The town Tamluk 18 in the Midnapur district near the mouth 
of the Rupnarayan River. Itused to be a famous port during the middle 
ages of Indian history. The country Tamra-liptaka corresponded therefore 
to the eastern part of the present district of Midnapur. 

+ The Vayu Purina reads Mdlas (xlv. 123). This people appear to be the 
1176168 (properly Mals) and Mal Pahariyas, two Dravidian tribes which now 
inhabit the Rajmahall and Ramgarh hills in Western Bengal (Risley’s Tribes 
and Castes of Bengal, II. 51 and 66). The Matsya Purana reads 3 ६1९28 (cxiii. 
45) erroneously. 

{Or Magadhas. Magadha comprised the present districts of Gaya and 
Paina. It was a famous kingdom from the earliest times. The Ramayana 
says it was founded by Vasu one of the four sons of a great king Kuga 
(Adi-K., xxxv. 1-9); and the M.-Bh. says it was established by Vrihad-ratha, 
who was son of Vasu king of C’edi (Adi-P., lxiii. 2861-5; and Hari-V., xxxii. 
1805), but who is also called an Auga (Santi-P., xxix. 921~31.) One appears 
to be an eastern account and the other = western account, but there may 
be truth in both accounts, for there was an interval of eight or twelve genera- 
tions between the two periods spoken of. Both agree that Giri-vraja was 
made the capital by the founder of the kingdom, the former says by Vasu 
(loc. cit.), and the latter says by Vrihad-ratha (Hari-V., cxvii. 6598 ; Sabhé-P., 
xx. 798-800). Cnnningham has identified Giri-vraja with the modern Giryek 
on the Panchana river about 36 miles north-east of Gaya (Arch. Surv. Repts., 
I. 16 and plate iii). Raja-griha appears to have been another name of 116 
capital (Adi-P., cxiii, 4451-2; and Asvamedh -P., lxxxii. 2435-63), but Cuu- 


COUNTRIES AND RACES IN SOUTH INDIA. 331 


mantas, * are known as the peoples in the Hast. ¶ 
45 Now the other peoples who dwell in the Southern Region } 
are the Pundras,§ and Kevalas,|| and Go-langulas{ also, 


ningham identifies it with the modern Raj-gir about 6 miles west of Giryek 
(Arch. Surv. Repts., I. 20 and plate iii). The oldest name of this country is 
said to have been Kikata, which occurs in Rig-Veda III. 53.14 (Muir's Sansk. 
Texts, II. 362, 368). 

* The Vayu Purana reads Govindas (शार, 123); and the Matsya Gonarddhas 
(cxiii. 45); aud the latter people are mentioned in canto lviii. verse 23, but 
are placed in the South. I have not met with an Hastern people of any of 
these names elsewhere. 

+ The Karma Purana adds Kdma-ripa (xvii. 38), the modern Kamrup or 
Ganhati in Assam. It is mentioned in the Raghu-VarbSa (iv. 84), but not, 
I believe, in the Ramayana nor Maha-Bharata. 

{ Dakshinapatha; this generally means South India helow the Vindhya 
Range, and a line from Amara-kautaka to the north of Orissa. 

§ This seems to he erroneous, for the Pundras were not properly in the 
South, and they have been noticed in their appropriate place in the East 
(see page 329 note *). The Vayu Purina reads Pindyas instead (xlv. 124) 
and 80 8180 the Matsya (cxiii. 46), and this is, no doubt, the proper reading, 
for otherwise this nation, which was the most famous and best known in the 
South, would he omitted from this list. Pandya is often mentioned in the 
M.-Bh.; but not in the Ramay., except in the geographical canto (Kishk. K., 
xli. 15 and 25) which is prohahly an addition tothe original poem. It 
comprised the modern districts of Madura and Tinnevelly. The capital 
was Mathura, the modern Madura. The Pandyas helong to the Dravidian 
family, but the Hari-VamsSa makes them, ormore prohahly the royal honse, 
descendants of the Paurava race; it says Pandya, Kerala, Kola and O’ola 
were four brothers and gave origin to the four peoples of those names 
(xxxii. 1832-6). 

|| This is; no doubt, a mistake for Keralas, which the Vayu {xlv. 124) and 
Matsya (cxiii. 46) Puranas read; and the Bhishma-P. list twice (ix. 352 and 
365; though the first mention is probably a mistake). They were a forest- 
tribe (Sabha-P., xxx. 1174-5) and are placed on the west side by the Raghu- 
Vamia (iv. 58-54). They are said to be descended from an eponymous 
king Kerala, and to be closely allied to the Pandyas, C’olas, &. in the Hari- 
Vamnsa (xxxii. 1836). They appear to have- occupied the whole of the west 
coast from Calicut to Cape Comorin. 

भु ‘The Cow-tails;’? a pure fancy, stories of tailetl races heing common 
all over the world. It may correspond ,to Gonarddhas in canto lviii, verse 28; 
but the Matsya Purina reads C’olas and Kulyas (cxiii, 46), and the Vaya 


334 CANTO LVII. 


46 the S/ailishas,* and Mdashikas,t the Kusumas,{ the 


O’aulyas and Kulyas (खार. 124); andthe proper reading shonld, no donbt, he 
C’olas and Kolas. The Hari-VarnSa makes these two trihes closely allied te 
the Pandyas and Keralas {see the last two notes). 

C'ola was @ kingdom in early times (Sabh4-P., li. 1891-3) andis often 
mentioned in the M.-Bh. (e.g., Vana-P., li. 1988; and Sabha-P., xxx. 1174, 
where C’odra is, no doubt, a mistake for C’ola; also Bhishma-P., ix. 867; and 
Drona-P. xi. 398). The Hari-Varnia says king Sagara degraded them (xiv. 
784). C’ola comprised the modern districta of Tanjore, Trichinopoly, 
Pnudukota and Sonth Arcot. 

The Kolas are scarcely ever mentioned ; yet they appear to he referred 
to in Sabha-P., xxx. 1171, and ASvamedh.-P., lxxxiii. 2476-7. Their position 
is 10611210. Are they to be identified with the Koruvas or Kurrus, who area 
vagrant tribe in Madras (Madras Censns of 1891, Report, p. 304), 

* Canto lviii, verse 20 mentions the Sailikas; and the Vayn Puréna 
{xlv. 125) and Matsya (exiii. 47) read Setwkus. I have not found any of 
these names elsewhere, bnt Saila occurs in Vana-P., ccliii. 15250, perhaps as 
the name of aconntry near Pandyain the extreme sonth, so that Sailikas 
might mean its people. Does Setuka refer to Rama’s setu or Adam’s bridge 
and mean the people who live close to it? 

+ The Bhishma-P. list mentions these people in the same connexion 
(ix. 866), and anotber Sonthern people called Mishakas twice (ix. 366 and 
871). Canto lviii mentions instead of them the Rishikas in the Sonth (verse 
27), and the Mrishikas in the South-east (verse 16). I have not found the 
latter name elsewhere, hut the Rishikas appear to have heen well-known, 
there being one people of that name in the North (Sabh4-P., xxvi. 1083-6; 
एङ. Kishk-K., xliv. 13; and Matsya Purana cxx. 53) and another in the 
Sonth (Kishk-K., xli. 16; and Hari-V., cxix. 6724-6). The Matsya Purana 
reads Sivitikas (cxiii. 47) which appears to be erroneons. 

{ Canto कश्या omits this people and names Kumuda hill (verse 26). The 
Vayu Puréna reads Kumanas (xlv. 125), and the Matsya Kupathas (exiii. 47). 
I have not found any of these names elsewhere. Probahly the reading 
should he Hurumbas or Kurubas. The ancient Kurumbas or Pallavas occupied 
a territory which comprised the modern districts of Madras, Chinglepnt, 
North and South Arcot, Salem and the south-east portion of Mysore, with 
६764, the modern Conjeveram, for their capital, and their power attained 
its zenith abont the 7th cent. A. D., or perhaps acentury or two later 
After their overthrow they were scattered far and wide and are numerous 
now in most of the districts south of the R. Kistna inthe middle and 
eastern parts of the Madras Presidency and in Mysore (Madras Census of 
1891, Report, pp. 259 and 289). 


COUNTRIES AND RACES IN SOUTH INDIA. 333 
Nama-vasakas,* the Mahd-rdshtras,t Mahishakast and Ka- 


# This is, no doubt, the same as the Vana-vdsakas of the Bhishma-P. list 
(ix. 366), with which the Véyu Purdna agrees in reading Vana-vdasikas (xlv. 
125). As this name simply means “ Forest-dwellers,” it may include several 
races, who inhabited the great Southern forests; or it may denote the 
people of the kingdom called Vana-vasin, which was founded by Sdrasa in 
the Dekhan (Hari-V., xcv. 6218 and 5231-3). Perhaps they may be identified 
with the Banjaris or Lambadis, who are the great travelling traders of South 
India, and who are supposed to be descendants of Balin and Sugriva the 
Vanara kings in the Ram4yana (Madras Census of 1891, Report, pp. 186 
and 279). The Matsya Purana reads Vaji-vdstkas (cxiii. 47), which seems 
erroneous. 

+ The people of Mahia-rashtra, the modern Mahrattas, whom canto Iviii 
also considers to be in the Sonth (verse 23). The nameis a late one as 
I have not found it in the Mahé-Bharata or Ramayana. It was a large 
kingdom in Hiuen Thsang’s timein the 7thcent. A. D., and Cunningham 
makes it comprise nearly the western half of the Dekhan between the 16th 
and 20th parallels of latitude, with its capital at Kalyéni (Anc. Geog. of 
India, I. 5538). । 

The Matsya Purana reads Nava-rdshtras (cxiii. 47), but not well, for this 
country and people are mentioned in the M-Bh. 28 one of the kingdoms near 
the Kurus, and as situated in the south-west of Madhya-deSa or on the 
borders of Rajputana (Sabha-P., xxx. 1110; and Virata-P., i. 11-12); and 
the Hari-Vamnéa derives them from an eponymons king Nava, making him 
and the progenitors of ‘the Yandheyas, Ambashthas and Sivis (which were 
tribes in or near the Panjab) all sons of king USinara (xxxi. 1674-8). 
Nava-rishtra is therefore out of place here. 

¶ So also in the Bhishma-P. list (ix. 366), or Mdhishikas as the Matsya 
Purana reads (cxiii. 47), These people are, no doubt, the same as the Médhish- 
makas (X$vamedh.-P., Ixxxiii. 2475-7), that is, the people of Mdhish-matt. 
Mihish-mati was an ancient and famons city (Sabha-P., xxx. 1125-63) and 
was sitnated on the R. Narmada, at a place where the Vindhyasand the 
Riksha Mts. (the Satpura range) contract the valley (Hari-V., xcv. 5218, &९), 
Mnue’nukunda was its founder according to that passage, and Mahish-mat 
according to another (id., xxxiii. 1846-7). Their descendant wasthe great 
Arjuna Kartavirya (ibid., 1850-xxrxiv. 1890). Mahish-mati is identified with 
the modern Maheswar on the Narmadaé inthe Imp. Gaz. of India (Vol. X, 
ए. 829), but this hardly agrees with the notices in Sanskrit writings; for 
Maheswar must have lain within the ancient Avanti (see verse 52), and 
Avanti was held to be sometimes in the South and sometimesin the West, 
whereas Mahish-mati is never, I believe, placed anywhere but in the South. 


334 CANTO LVII. 
47 lingas* on all sides,t Abhiras,t and Vaisikyas,§ Adhakyas, || 


A more easterly position, such as Mandhata or near there, seems better. 
At the time of the great warits king was Nila and his people were called 
Liléyudhas (Udyoga-P., xviii. 592-3) or Nilayndhas (Bhishma-P., lvi. 2414). 
Its people were afterwards declared to have become degraded hecanse of the 
extinction of sacred rites, &c. (AnuSas.-P., xxxili. 2108-4; Muir’s Sanskrit 
Texts, 1.177). A Mahishikt, which seems to he a river, is mentioned in the 
Ramiay. in this region (Kishk.-K., xli. 16.) 

* Or Kdlingas. Kalinga was an ancient kingdom, its kings were famons 
(Adi-P., xvii. 2701), and its princesses married into the Aryan royal families 
(e. g., Xdi-P., xcv. 3774-5, & 3780; and Santi-P., iv). Its people were closely 
allied to the Angas and Vangas, and the three nations are often linked together 
(€. 9. Adi-P., cexv. 7820; and Drona-P., Ixx. 2486), and this connexion is 
emphasized by the allegation that these three and also the Suhmas and 
Pondras were descended from five eponymous brothers (see page 325 note {). 
Kalinga comprised allthe Eastern coast between the Utkalas on the north 
(Raghu-V., iv. 38) and the Telingas or Telugnus on the sonth. The R. 
Vaitarani (the modern Byturni) flowed through it, and the Mahendra Mts. 
(the Eastern Ghats) were within its sonthern limits (Adi-P., cexv. 7820-24; 
and Raghu-Y., iv. 38-438). Kalinga therefore comprised the modern province 
of Orissa and the district of Ganjam and prohably also that of Vizagapatam. 
The Matsya Purana makes Kalinga extend as far west as the Amara-kantaka 
hills (clxxxv. 12), but Kalinga there is, no donht, an error for Kosala. Certain 
Kalingas have been mentioned in verse 37 ahove. 

+ Sarvagah. This seems to he rather a stereotyped phrase. The Matsya 
Purana also reads the same (cxiii.47). = ककव would’ be a preferable 
reading, for the Kalingas occupied a large part of the Eastern coast and 
do not appear to have inhahited any other part of the Dekhan. 

‡ These may have been an off-lying hranch of this ahoriginal race (see 
note to verse 35). The Vayu Purana reads Abhiras here (xlv. 126). The 
Matsya Purana reads Kartishus (cxiii. 48); they are the same as the Kardshas 
mentioned in verse 53; they come iu their proper position there and are ont 
of place here. 

§ This 18 not inthe dictionary. For saha vaisikyd read either one word 
or suha vaisikyair. The Vayn (xlv. 126) and Matsya (cxiii. 48) Puranas 
read Eshikas or Aishtkas ; hut I have not found any of these names elsewhere. 

|| I have not met this name elsewhere and it is not in the dictionary. The 
Vayu Purana (xlv.126) and the Matsya (cxiii. 48) read A’favyas, and this 
may mean either “forest-dwellers,” or more probably “the people of Atavi,” 
which is mentioned as a city in the Dekhan, but withont any data to identify 
it (Sahha-P., xxx. 1176). 


COUNTRIES AND RACES IN SOUTH INDIA. 985 


and the Savaras,* the Pulindas,f the Vindhya- 
mauleyas,f the people of Vidarbla§ and the Danda- 


* The Savaras are an aboriginal tribe, according to some Dravidian, and 
according to others Kolarian. They are mentioned rarely in the M.-Bh. 
(Santi-P., Ixv. 2429; olxviii. 6294-6303 ; olxxiii. 64145; and cevii. 7559-61) 
and Ramay. (Adi-K., i. 59; Aranya-K., lxxvii. 6-32; &c). They are represent- 
ed in these passages ag dwelling in Central India and the Dekhan, as being 
wicked Dasyns, and as practising evil customs. They are still found scattered 
about in those parts and also towards Orissa, nnder the names Sabar, Saur, 
Suir, &c. In the Madras Presidency they are found chiefly in the Ganjam 
and Vizagapatam districts (Madras Census of 1891, Report, p. 254.) ‘ The 
Savars believe their original condition to have been that of a wandering tribe, 
roaming through the hills of Orissa and Chota Nagpur, living on the fruits 
of the forest and acknowledging the ruleof no recognized chief.” (Risley’s 
Castes and Tribes of Bengal, II. 241-246); and this belief agrees, if we 
extend their range, with the earliest notices of them. See also Cunningham, 
Arch. Surv. Repts., XVII and XX. 

+ These people are mentioned again in verse 50 as being also in the 
West, and there appears to have been a Northern branch of them in the 
Himalayas (see page 316 note +). This Southern branch secmgs from the 
M.-Bh. to have occupied the middle portion of the Dekhan (Sabh4-P., xxx. 1120 ; 
and Bhishma-P., ix. 369; and Ramay., Kishk.-K., xli.17), and extended 
eastward where they hada great city (Sabha-P., xxviii. 1068). They were 
an aboriginal trihe, for they were mlec’c’has (Vana-P., clxxxviii. 12838-40) ; 
they became ont-castes from not seeing brahmans (AnuSas.-P., xxxiii. 2104-5} ; 
they are called wicked aud are said to have practised evil customs (Santi-P., 
८८77. 7559-61). The Vayu Purana reads Pulindras (xlv. 126) erroneously. 

{ The Vayn Purana reads Vindhya-miltkas (xlv. 126), which is synonymous, 
“ those who dwell at the foot of the Vindhya mountains,” or “the aborigines 
of the Vindhya monniains.” I have not met this name as describing any 
particular people, and taken in its general meaning it would include the 
races mentioned in verses 53-55 below: but perhaps it may be read as an 
adjective to “Pulindas.” The Matsya Purana reacs Vindhya-pushikas (cxiii. 
48), which seems erroneons. 

§ Vidarbha was 018 of the most auoient and renowned kingdoms in the 
Dekhan (Vana-P., xcvi. and xcvii). It comprised the valley of the Payoshni, 
the modern Purna and the middle portion of the Tapti (see page 299 note + 
and Vana-P., cxx. 10289-90), and corresponded to the western part of the 
modern Berar and the valley-country west of that. It is said to have been 
founded by a king Vidarbha who built a city called Vidarbha (Hari-V., cxvii. 
6588 and 6605-8; and Vana-P., ixxii), which seems to have been the same 


336 CANTO LYVIL. 


48 kas,* the Paurikas,f and the Maulikas,f the Asmakas,§ 


as Kundioa the capital (Vana-P. Ixxii: and Hari-V., civ. 5800-7; exviii. 
6661-2). Its most famous king was Bhishmaka, who held the title “king 
of the Dekhan” (id., exvii. 6590-1). The people were Bhojas (Udyoga-P., 
xlvii. 1881) or perhaps only the royal family was so called (7d., elvii. 5850-1 ; 
Sabha-P., xiii. 585-8), and so also in the Raghn-Vaméa with reference to a 
period many generations anterior (vi. 59 and 69; and vii), The name Bhoja 
seems to have morethan one application, for the Bhojas together with the 
Andhakas and ,Vrishnis belonged to the Yadava race (Hari-V., xciv. 5181- 
5204), and the name appears to have been applied also in a much wider sense 
to Kshattriyas descended from Yayati (Sabha-P., xiii. 566-71). 

* The Dandakas are mentioned in the M.-Bh. (Sabhd-P., xxx. 1169) and 
were the inhabitants of the forest region called Dandakdranya. Dandaka 
originally was the name of the immense forest, where Rama went in hanish- 
meut, and which is described in the Ramay. as covering the whole of Central 
India from Bundelkhand on the north to southward of the Godaveri (Journal, 
R. 4. 8.; 1894, p. 241); but as this forest was gradually cleared away by the 
spread of the Aryan colonies, its limits diminished till at last Dandaka 
denoted only the country around the sources of the Godaveri and lower part 
of the Tapti (M.-Bh., Sabha-P., xxx. 1169; Vana-P., Ixxxv. 8183-4). 1४ could 
only have been at this stage that its inhabitants could well have been 
described by the name Dandakas, and itis no doubt the people of that 
moderate area who are meant here. To account for the name the Hari- 
Vaméa has provided an eponymous king Dandaka who made Dandakaranya 
(x. 637-9). 

+ The people of Purika. This may be either the famous town Puri in 
Orissa, or the town Purikdéd which Muc’ukunda is said to have bnilt on the 
northern slope of the Riksha Mts.in the kingdom of Méahish-mati (Hari-V., 
xcv. 5220-8) ; but the latter seems more probable, judging from the context. 
For Mahish-mati, see page 333 note व. The Vayu Purana reads Paunikas, 
(xlv. 127); is this to be connected with Poonah, south-east of Bombay? I 
have not met it elsewhere. 

प The Vayu Purdna reads Maunikas (xlv. 127); and Mauleyas are men- 
tioned in Sabha-P., li. 1871; but I have not found any of these names 
elsewhere. 

§ This as a people 18 not in the dictionary. The Vdéyu Purdna reads 
Asmakas (xlv. 127), but ASmaka seems to be the proper form. These people 
are montioned in the Ramay. (Kishk.-K., xli. 17) and M.-Bh. (Drona-P. 
xxxvii. 1605-8); and are placed in the middle of India by canto lviii. on 
7. They may have been the descendants of Aémaka, who was the son of 
king Kalmasha-pada Sanddsa’s queen Madayanti by Vasishtha (Adi-P., cxxii, 


COUNTRIES AND RACES IN SOUTH INDIA. 337 


Bhoga-vardhanas, * Naishikas, + Kuntalas,{ Andhas, § Udbhi- 
49 das, || Vana-darakas]; these ** are the peoples of the countries 
of the Southern region. tt 


4736-7 ; and olxxviil. 6777-91), and who founded the town Paudanya (ibid., 
6791). A queen ASmaki is mentioned in the Lunar line (id., xov. 3766). 

* T have not found thisname elsewhsre. Perhaps it may he connected with 
the Southern Utsava-sanketas (Bhishma-P., ix. 8368; andses page 319 note +). 

+ This is not in the dictionary. It much resembles the Nédsikyas of 
canto Iviii. verse 24, who ars, no douht, the people of Nasik, north-east of 
Bombay; but they seem to heintended hy Ndsikydvas in verse 51. Naisha- 
dhas can hardly 86 meant, for they are named in verse 54 and wers not in 
South India. Ths Vayu Purana reads Nairnikas (xlv. 127) which somewhat 
resembles the Nairritas of the Bhishma-P, list (ix. 359). 

t A 2080016 of this name have besn msntioned in verse 32, as dwelling 
in Madhya-dega. The Kuntalas here were in the Dekhan and are the same 
as those msntioned in Bhishma-P., ix. 367, and Karna-P., xx. 779. [$ 
appears Kuntala lay in the region hetween Belganm and Bellary (Arch. Surv. 
of W. India, No. 5 ky J. F. Fleet, p.6; and No. 10 by J. Burgess, p. 72 note). 

§ The Vayu Purana reads Andhras (xlv. 127}, which is, no doubt, right. 
Andhas are mentioned in the M.-Bh. (Udyoga-P., xviii. 586; and Bhishma- P. 
x. 357), bnt mistakenly for Andhakas and Andhras respectively. The An; 
dhras or Andhras were a rnde race in early times (Sabha-P., iv. 119 ; xxx. 1175; 
xxxiii. 1270; and Vana-P., li, 1988); but they established a kingdom during 
the third and second centuries B.C. Andhra was a kingdom also in Hinen 
Thsang’s time in the 7th century A.D., and comprised the eastern portion 
ef the Nizam’s territories, with its capital at Warangal, according to Cun- 
ningham (Anc. Geog. of India). Another capital was Dhennkakata, which 
is Dharanikota near Amaravati on the Kistna (Arch. Surv. of W. India, No. 10 
by J. Burgess, p. 32). Andhra is said to he prohably the same as Tslinga 
(ibid., p. 72 note; and dictionary), and is taken to be the Sanskrit name for 
Telugu inthe Madras Census Report. Telugu is the speech of the region 
extending from a parallel of latitude a little north of Madras northward 28 
far as Ichapur in Ganjam; it does not penetrate into Mysore nor the western 
limits of Anantapur and Bellary, hut 18 spoken hy many of the inhabitants 
of the Nizam’s Dominions and the Central Provinces (Report, p. 188). 

|| This is not in the dictionary and I have not met with it elsewhere. 

| ^ Wood-splitters.” The Vaya Purina reads Nalakdlikas (xlv. 127), other 
forms of which are Nalakdnanas and Nabhakdnanas (dict.). 

** The Karma Puréna adds Magadhas (xlIvii. 38) mistakenly; they are 
mentioned in their proper place in verse 44. 

++ For Dakshindtyds read Dakshindyds? The Matsya Purana keeps pace 

3 


338 CANTO LYIE. 


Hear from me the names of the Western peoples. The 
Stryd4rakas,* the Kélibalas,f and the Durgas,{ and the 
50 Anikatas,§ and the Pulindas,|} and the Suminas,§ the 


with the text as far asthe “Dandakas” and then jumps at once, without 
any intimation, to the Western peoples beginning with the “ Kuliyas” who 
correspond to the ^" Pulindas ” of veree 50. 

* This is obviously a mistake for Sérpdrakas, which the Vayu Purana 
reads (xlv. 128). Siirpaéraka or Sirpéraka (hoth forms seem correct, thongh 
the diotionary gives only the latter) was the country in the West where 
Rama Jamadagnya dwelt (Vana-P., lxxxv. 8185); though it is aleo placed in 
the Sonth (Sabh4-P., xxx. 1169; and Vana-P., lxxxviii. 8337), because it was 
near the Southern 868, in the Western region (Santi-P., xlix. 1778-82). It 
bordered on the sea near Prahhdsa (Vana-P., cxviii. 10221-7), which is the 
modern Somnath in the peninsula of Kathiawar; it included the country 
around the mouth of the Narmadé (AnuSds.-P., xxv. 1736), and the mouth of 
that river was so specially connected with Rama that it was oalled Jamad- 
agnya (Matsya Purana, cxciii, 33-34). He built the city Sarparaka there 
(Hari-V., xcvi. 5300), and Dr. Burgess has identified it with the small modern 
town Supara near Bassein, north of Bombay. The country Sarparaka there- 
fore comprised the littoral tract from abont Bassein to about the R. Narmada. 
(Arch. Surv. of W. India, No. 10 9. 31). The proper reading in Ramay. 
Kishk.-K., xliii. 5, should, no doubt, be “the Sarparakas aleo” instead of 
“the extensive towne’ (Gorresio’s Edition, Annotations). 

+ This is not in the dictionary. The Vayu Purana reads Kolavanas (xlv. 
128), but I have not found either name elsewhere. Perhaps this is to be 
connected with Kalwan,a town about 87 miles north of Nasik (which is 
mentioned in page 339, note ||) 

‡ This 18 not in the dictionary and I have not found the name eleewhere; 
but the Durgalas are mentioned in the Bhishma-P. list (ix. 359). Perhaps 
this is to be connected with Dingar-pur, a town and state about 90 miles 
north-east of Ahmedabad. 

§ Or Anikatas, or O’anikatas; neither is in the dictionary. The Vayu 
Purana reads Kdlitakas (xlv. 128); bnt I have not fonud these words else- 
where. These names suggest Calicut, but that is too far south to be admis- 
sible here in the Western region. 

|| See note to verge 47 above. This branch wonld be among the hille 
south-west of Malwa or the southern portion of the Aravalli hills probably 
The Vayu Purana reads Puleyas (xlv. 129), and the Matsya Kultyas (cxiii. 
49); but I have not met with either name elsewhere. 

{ This is not in thedictionary. The Vayu Purana reads Surdlos (xlv. 129), 
and the Mateya Sirdlaa (cxiii. 49); but I have not found any of these words 


COUNTRIES AND RACES IN WESTERN INDIA. 339 


Rupapas,* and the Svapadas,f and the Kurumins,{ and 
51 all the Kathaksharas,§ and the others who are called Na- 
sikyavas, || and the others who live on the north bank of the 
Narmada, the Bhiru-kaé¢éhas,** and the Maheyas,t+ and 


elsewhere. Are these two names to be identified with Jsrael? There was an 
ancient Jewish colony, the modern Beni-Israel, on the Bombay coast before 
the 2nd cent. A. D. (Hunter’s Indian Empire, p. 234). 

* The Vayu (xlv. 129), and the Matsya (cxiti. 49) Puranas read Ripasas, 
I have not met either name elsewhere. The Bhishma-P, list mentions Ripa- 
vdhikas (ix. 351). 

+ This as the name of a people is not in the dictionary; but Sva-pac’a 
“ dog-cooking,” (=Sva-pdka, which would not auit the metre) occurs, as the 
name of a degraded tribe (Manu, x.19 and 51). Tri-Sanku is said to have 
associated with the Sva-pikas, when discarded by hie father (Hari-V., xii. 
721-3). The Vayu Purana (सार, 129) and the Mateya (cxiii. 49) read Tépa- 
sas, which resembles the Tdpasdsramas placed in the south region by canto 
lviii. verse 27, which might mean the descendants of ascetics. 

{ This ia not in the dictionary. The Vdayn Purana reada Turasitas (xlv. 
129), bnt I have not met either name elsewhere. The Mateya reads Tutttirikas 
(cxiii. 49), which resembles the Tittiras mentioned in Bhishma-P., 1. 2084 
bnt there 816 no data to identify them. 

§ This 18 not in the dictionary. The Vayu Purana reads Paraksharas (खाए, 
129), and the Matsya Kdraskaras (oxiii.49). The Pdraégavas of canto lviii 
verse 31 appear to be the same people. [ have not met with any of these 
names elsewhere, except Karaskaras in Sabha-P., xlix. 1804, but the Paraga- 
vas might mean a tribe which claimed descent from Parasu-Rama. 

|| This 18 not in the dictionary. The Vayu Purana reads “ Nasikyas and 
others’? (सए. 130); this agrees with the Ndsikyas of canto lviii, verse 24 
except that the latter are placed in the South. The Nasikyas are, no donbt, 
the people of Nasik, which is an ancient and saored city north-east of 
Bombay. The Mateya Purina reads “and 0166 who are called Vasikaa’’ 
(oxiii. 50), but I have not met this name elsewhere. 

q The Vayu Purana (खाए, 130) and the Matsya (cxiii. 50) say ‘ withiu the 
Narmada.” 

#* Or Bhdru-kac’c’has as the Matsya Purana reads (cxiii. 60). These are, no 
doubt, the same aa the Bhrigu-kac’c’has of canto lviii. verse 21. The word ig 
the Greek Barugaza and survives in the modern Bharuch or Broach, a large 
town near the mouth of the Narmada (Anc. Geog. of India). The Vayu 
Purina reads Bhdnu-kac’c’hras (xlv. 130) erroneously. None of these nameg 
occur 1 believe in the Ramayana or Maha-Bhirata. 

++ These are, no doubt, the people who dwelt along the R. Mahi (see page 


840 CANTO 1.11. 


52 the Sdrasvatas* also, and the Kasmiras,t and the Su-rash- 
tras,{ and the Avantyas,§ and the Arbudas|| also. These 
are the Western peoples. 

53 Hear the inhabitants of the Vindhya Mountains.@ The 


294, note §) north of Baroda. The Mdhikas of the Bhishma-P. list (ix. 354) 
are no donht the same. 

* So 2160 the Matsya Purana (cxiii. 50). “The people who dwell along 
the R. Saras-vati,” which 19, no १01६, the small river of that name that flows 
into the sea at Prabhasa, the modern Somnath, in the peninsula of Kathiaiwar 
(Vana-P., Ixxxii. 5002-4; and Salya-P., xxxvi. 2048-51). They are not the 
same as the Sdrasvatas of canto lviii. verse 7, who were in Madhya-deéa. 
The V4yu Purana reads instead “Sahasas and Sasvatas’ -(xlv. 180); 1 have 
not found either name eleewhere, but the Sdsikas of the Bhishma-P. list 
(ix. 354) are, no doubt, the same as the second of these. 

+ This name is altogether out of place here, and the K4smiras have been 
mentioned in their proper position in verse 41. The Vayu Purana reads 
Kac'c‘hutyas instead (खार. 181) and the Matsya Kac’c’hikas (exiii. 51), which 
indicate the correct reading. They are the people of Kac’c’ha (see canto lviii. 
verse 28) the modern Kachh or Kntch. 

t Su-ra4shtra 18 a conntry frequently mentioned in the M.-Bh., but the 
references seldom convey any definite information. It included the penin- 
sula of Kathiawaér and the conntry around the G. of Cambay—that is, not 
quite all the modern territory called Gujarat (Vana-P., lxxxviii. 8344-9). It 
18 very rarely alluded to inthe Ramay. (see once in Adi-K., xii. 23). The 
old name survives in the town Surat near the mouth of the Tapti. 

§ This form is not given in the dictionary; read Avantydé for Avantydé ? 
They are the people of Avanti; sde note to verse 55 where the Avantis.are 
mentioned again, and more appropriately, for canto lviii. verse 22 places 
them in the Tortoise’s right side, z.e., the South: but they were considered 
to be in both regions. 

The Vayu Purana (xly. 131) and the Mateya (cxiii. 51) read A’nartas, which 
18 perbaps better, as they are placed hy canto lviii. verse 30 in the Tortoise’s 
right hind-foot. Anarta was the country which had for ite capital Dvaraké 
or Dvara-vati or Kuéa-sthali, the modern Dwarka on the sea-shore at the 
extreme west of the peninsula of Kathidwar (Santi-P., ecexli. 12955; Hari-V 
cxiii. 6265-6). It was Krishna’s special kingdom, but it was founded long 
before (Hari-V., x. 642-9; and xciv. 5163-9) 

| The people of Arbuda, the modern Mt. Abu near the south end of the 
Aravalli hills. 

q For Vindha-nivdsinah read Vindhya-nivdsinah ; soe verse 56. Vindhya is 
need here in its general and wider meaning, as denoting the whole mountain- 


COUNTRIES AND RACES NEAR THE VINDHYA MOUNTAINS. 341 


Sarajas,* and Karishas,¢ and the Keralas,{ and Utkalas, § 


chain from Gujarat eastwards, and not in the precise sense given it in verses 
21-23, because the Naishadhas, Avantis and other western people are inolud- 
ed in this group. 

* T have not met with this name elsewhere, and it is not in the diotionary. 
The Vaéyu Purdna (xlv. 132) and the Matsya (oxiii.52) read Mdlavas, which 
is no doubt correct. Malava is the modern Malwa; and the people are 
generally mentioned in the M.-Bh. as a tribe rather than as a settled nation 
(e.g., Sabha-P., xxxiii, 1270 ; li. 1871; and Vana-P, ccliii. 15256). Malava does 
not appear to have been so extensive however as Malwa and, as this passage 
indicates, denoted rather the upper portion of that region bordering on the 
Vindhyas, west of Avanti. 

+ The name 18 also written Kdrusha, Kdrisha and Kdrushaka. This people 
constituted a powerful nation under king Danta-vakra in the Pandavas’ time 
(Sabha-P., xiii. 575-7; and Hari-V., xci. 4963) ; but they seem to have con- 
sisted of several tribes (Udyoga-P., iii.81) and were not looked upon as closely 
allied to the races around them, for their origin is carried directly back to 
an eponymous ancestor Karésha, २ son of Manu Vaivasvata, in the Hari- 
Vathéa (x. 614; and xi. 658). The position of Karfsha is indicated by the 
following allusions. It is linked with C’edi and with Kasi (Adi-P., oxxiii. 4796; 
Bhishma-P., ix. 348; liv. 2242; lvi. 2415; cxvii. 5446; and Karna-P., xxx. 
1231), and with the Vatsyas or Vatsas (Drona-P., xi. 396; see page 807, 
note*); it was not a very accessible country (Sabha-P., li. 1864); and 
here it is said to rest on the Vindhyas. Moreover Danta-vakra acknow- 
ledged Jardsandha, king of Magadha (see page 330 note {) as his snzerain 
(Sabha-P., xiii. 575-7; and Hari-V., xci. 4963). Karisha therefore was « 
hilly country, soath of Kasi and Vatsa, between C’edi and Magadha; that ie, 
it comprised the hilly country of which Rewa is the centre, from about the 
R. Ken on the west as far as the confines of Behar on the east. I have dis- 
onssed Karfisha in a paper on “Ancient Cédi, Matsya and Karisa’”’ in the 
Bengal Asiatic Society’s Journal, 1895, Part I. p. 249. 

{ This must be incorrect, for the Keralas were a well-known people in the 
South; see note to Kevalas in verse 45. The Vayu Purdna (xlv. 132) and 
Matsya (exiii. 52) read Mekalas, which is no doubt right. They are men- 
tioned in the M.-Bh. (Bhishma-P., ix. 348; and li. 2103) and occupied the 
Mekala hills and the hilly country around. The Mekala hills are the hills 
in which the R. Sone rises (Rimay., Kishk.-K., xl. 20), and which hound 
Chhattisgarh on the west and north. These people are often coupled, as here, 
with the Utkalas. 

§ See page 327, note *. Utkala had a wide oxtension and falls within this 
group as well as within the Eastern group. । 


342 CANTO LVII. 


the Uttamarnas,* and the Dasarnas,¢ the Bhojyas,{ and 
54 the Kiskindhakas,§ the Toéalas,|| and the Kosgalas,{ 


* The Uttamas are mentioned in the Bhishma-P. list (ix. 348) and are no 
doubt the same poople. The Matsya Purdna reads Aundrdmdshas (cxiii. 52). 
A people called Urddhva-karnas are mentioned in canto lviii. verse 16. I 
have not, however, found any of these names elsewhere. 

+ This people formed a well-known kingdom in early times (Adi-P., ल्म. 
4449; Vana-P., Ixix. 2707-8; and Udyoga-P., cxe.-cxciii), and inhabited the 
country watered by the R. 0964108, the modern Dasan, a tributary of the 
Jamna. They are named thrice in the Bhishma-P. list (ix. 348, 350 and 363), 
which seems inexplicable. They are mentioned both in the Eastern and in 
the Weetern regions in the acoonnts of Bhima’s and Nakula’s campaigns 
(Sabha-P., xxviii. 1063-5 ; and xxxi. 1189); the former of these allusions is 
correat, but the latter seems to be an error. The capital was Vidisa, 866 page 
343, note ft. 

t Or better, Bhojas, as the Vayu (xlv. 132) and Matsya (cxiii. 52) Puranas 
read. This name, as mentioned in page 3385, note §, seems to have had 
more than one application. Bhojas asa Yadava tribe dwelt in Krishna’s 
kingdom in Sn-réshtra; and Bhojas inhabited Mrittikavati, which seems from 
the various references to it to have been situated somewhere on the nerth- 
eastern limits of the modern Gujarat (Vana-P., xiv. 629; xx. 791; exvi. 
10172-6; ccliii. 15245; Mausala-P., vii. 244-5; and Hari-V., xxxvii. 1980-7; 
and xxxvili. 2014). These may be the Bhojas mentioned in the text, inhabit- 
ing the extreme western end of the Vindhya range. 

§ Or better, Kishkindhakas, as the Mataya Furdna reads (exiii. 52). They 
are no donbt the same as the Kaiskindhyas of canto lviii. verse 18; but they 
cannot have any reference to Kishkindhyd in the Ramay., for that country 
lay far to the sonth of the Godavari (see Journal, R. A.S., 1894, pp. 255, &c.), 
and is referred ४6 in M.-Bh., Sabh4-P., xxx. 1122. The Kishkindhakas men- 
tioned in the Hari-Varhsa (xiv. 784) may be the people intended here, bnt 
there appear to be no data to identify them. 

|| The Matsya Purana reads Stofalas (cxiii. 53). They are not in the dic- 
tionary, but Toshala and Tosala are given doubtfully. I have not however 
found any of these names elsewhere. 

भु These are the people of Dakshina Kosala or Mahé-Kosala, the modern 
Chhattisgarh. In the Journal, R. A. 8. 1894, p. 246, some reasons have been 
given for placing the Pafic’épsaras lake, where Rama spent ten years of his 
exile, in this region. May one hazard the conjecture that it was in conse- 
quence of his long residence here, that a colony from North Kosala invaded 
this region, established a kingdom here and gave their name to this conntry ? 
The connexion was ancient (Asvamedh.-P., Ixxxii. 2464-5). 


COUNTRIES AND RACES NEAR THE VINDHYA MOUNTAINS. 343 


the Traipuras,* and the Vaidisgas,t the Tumburas, ft 
and the Tumhulas,§ the Patus,|| and the Naishadhas, J 


* The people of Tripurdé, the modern Tewar, on the R. Narmadé. It was 
a famous oity (Sabha-P., xxx. 1164; Vana-P., ccliii. 15246) deriving its name 
from a legend that the demons had a triple city Tri-pura here, made of gold, 
silver and iron, and Siva destroyed it at the intercession of the gods; this is a 
favourite subject with the poets (Karna-P., xxxiii and xxxiv; and see 
Aitareya-Brahm., I. iv. 23 and 24, for the story in an older form); see also 
Cunningham’s Arch. Sury. Repts., VIII. 124; IX. 54-55; and, XXI. 23; but 
his connexion of Tripura with C’edi in early times is mistaken, see paper on 
"° 4616४ Cédi, Matsya and Karisa’”’ in Journal, Bengal Asiatic Society, 
1895, Part I. p. 249. 

+ For Vaidiéas read 7८६4645. These are the people of Vidisd. It wasa 
famous town, the capital of the country DaSarna, and sitnated on the R. 
Vetra-vati, the modern Betwa, a little way east of Ujjain (Megha-D., i. 24, 
25 and 28). It is prohably to be identified with the modern Bhilsa, or rather 
with Bes-nagar the ancient capital which is close to Bhilsa (Cunningham’s 
Stupa of Bharhut, 132, &c). The Vayn Purana reads Vaidikas (xlv. 133), 
which seems erroneous, though the Vaidiéas are really included amung the 
Daédrnas in the last verse. 

{ These are mentioned as a wild ahoriginal tribe who inhabited the slopes 
of the Vindhya Mountains in the Hari-Vamésa (ए, 310-11). The Matsya 
Purdna reads Tumuras (oxiii. 53), and the Tumbumas (Bhishma-P., 1. 2084) 
may be the same. 

§ The Vayu Purdna reads Tumuras (xlv. 133); see the last note. The 
Matsya reads Tumbaras (cxiii.53). This is no doubt a tribe closely allied to 
the last. 

|| This people seems to he the same as the Patac’c’aras, who are mentioned 
several times in the M.-Bh.; see page 309, note *. The Vayu Purana reads 
Shatsuras (xlv. 133), and the Matsya Padgamas (cxiii. 53); but I have not 
met either of these names elsewhere. 

भु The people of Nishadha; the Nishadhas, as the Vayu Purana reads (xlv. 
188). This country is chiefly known from the story of its king Nala (Vana-P., 
liti.-lxxix); otherwise it is rarely mentioned. The chief data for fixing its 
position are Nala’s remarks to his wife when he is hanished from his kingdom 
(id., Ixi. 2317-9); and, as stated in note ¢ to page 299, it seems to me the 
view which he descrihes could only be ohtained completely from a position 
on the Satpura Mountains ahout longitude 75° E. The text says also 
Nishadha rested on the Vindhya Mountains. Hence it may be inferred that 
Nishadha comprised the conntry south of the Vindhyas between long. 74° 
and 75°, with Avanti to the north-east and Vidarbha to the sonth-east. Its 


344 CANTO LVII. 


55 Annajas,* and the Tushti-karas,t the Virahotras,t and the 
Avantis.§ All these peoples dwell on the slopes of the 
Vindhya Mountains. 


capital was probably in the Tapti valley; Damayanti in wandering from 
it found her way north-eastward to C’edi (see note to O’edi in canto Iviii. 
verse 16). 

* I have not met this name elsewhere and it is not in the dictionary. The 
Matsya Purdna reads Arépas (cxiii. 54) which seems erroneous. The Vayu 
Purdna reads Antipas (xlv. 134) which is no doubt correct. Antipa means 
५८8, country sitnated near water,” or “a marshy country.” It was applied to 
various tracts near the sea, generally in the combination sdgardnipa, e.g., in 
Bengal (Sabhé-P., xxv. 1002; xxix. 1101; and xxxiii. 1268-9); in or near 
the Pandya kingdom in the South (Udyoga-P., xviii. 578); in the north and 
west of the peninsula of Kathiawar (Hari-V., cxiii. 6861-9; and cxiv. 
6410-11); and on the western coast generally (Udyoga-P., iii. 81); but the 
name was more specially applied to a tract on the west coast which consti- 
tuted a kingdom in the Pandavas’ time (Sabha-P., iv. 123). The only country 
which rests on the Vindhyas and borders on the sea is the tract on the east 
of the G. of Cambay, north of the Narmada, and this no doubt was Anipa. 
It is also indicated that Su-rashtra, Anipa and Anarta were contiguous coun- 
tries, and that Anipa lay beyond and south of Su-rashtra (Hari-V., xciv. 5142- 
80). When the kings of M&hish-mati (see page 333, note वु) were powerful, 
the valley of the lower Narmada and Anipa would naturally fall under their 
sway, and this no doubt explains why Kartavirya is called “lord of Anitpa ” 
(Vana-P., cxvi. 10189-90), and king Nila also (Bhishma-P., xcv. 4210), 

+ 1 have not found this name elsewhere, and it is not in the dictionary. 
The reading should no doubt he Tundikeras asthe Vayu Purana reads (xlv. 
134), A Tuodikera king is mentioned in the M.-Bh. (Drona-P., xvii. 691), 
and the Tuadikeras (Karna-P., v. 138); and the Tundikeras are said in 
the Hari-Vatmhfa to he a branoh of the Haihaya race (xxxiv. 1895). There is 
a town called Tendukhera a little north of the Narmadé at nearly long. 
74° B.; and as this site suits the text, it may be presumed these people 
occupied that position in the Narmada valley. The Matsya Purana reads 
Saundikeras (cxiii. 54), not quite correotly. 

t The Vayu Purana (xlv. 134) andthe Matsya (cxiii. 54) read Vétihotras 
which is no doubt correct. Vitihotra was a famous Haihaya king, and the 
Vitihotras were a branch of that race (Hari-V., xxxiv. 1895). They are 
called Vétahotras in the M.-Bh. (Drona-P., lxx. 2436), Being Haihayas, they 
probably occnpied a part of the upper Narmada valley. 

§ They have heen mentioned already in verse 52. Avanti had the Nar- 
mada flowing through it (Sabha-P., xxx. 1114; and Vana-P., lxxxix. 8354-8) 


COUNTRIES AND RACES IN THE HIMALAYAS. 345 


56 Next I will tell thee also the names of the coun- 
tries which rest against the Mountains.* The Niharas,+ 
and the Hamsa-margas,f the Kurus,§ the Gurganas,]|| 


and was onthe lower portion of that river, for it is placed in the South in 
the first of these passages, and in the West in the second passage and in 
verse 52. It appears to have been hounded by the Riksha Mountains 
(Satpura range) on the south (Vana-P., lxi. 2317), but its limits on the north 
are not clear. Its capital, though not mentioned in the M.-Bh., was Ujjayint 
or V.isal4, the modern Ujjain, in later times (Megha-D., i. 81). Avanti there- 
fore comprised the region of the sources of the Chambal and the country 
south-westward as far as the Satpura range. Two brothers Vinda and Anu- 
vinda are often named as the kings of Avanti in the M.-Bh. (Udyoga-P., clxv. 
5753; Drona-P., xcix. 3682-92; and Karna-P., xiii. 498-9), but they were 
also Kaikeyas and led Kaikeya troops (ibid., 492-524). May it be inferred a 
branch of the Kaikeyas had invaded and conquered Avanti ? 

* Parvatasrayin. These mountains are it seems only the Himalaya range, 
This group repeats many of the tribes mentioned in verses 40-42. 

+ Ihave not met this name elsewhere. Are these the modern Newars, 
who inhabit the great valley of Nepal and its vicinity, and who were the 
owuers of the country prior to the Gurkha invasion (Journal, Beng. As. Socy., 
Vol. LXIII, Part I, 218, 214 and 217). The Vayu Purana reads Nigarharas 
(दार. 185), but I have not found it elsewhere. The Matsya reads Nirdhdras 
(cxiii. 55) which seems erroneous. 

t See page 323 note †. The Matsya Purdna reads Sarvagas (cxiii. 55) 
which seems erroneous. 

§ These are prohably the Uttara or Northern Kurns, for the Kurus of 
Madhya-deéa could not properly be described as dwelling among mountains. 
They seem to have been the stock from which the Kurus of Madhya-desa 
separated off, for the period when Dhrita-rashtra and Panda were born is 
described as a golden age, in which both branches of the Kurus eugaged in 
happy rivalry (Adi-P., cix. 4337-46); but the wistful recollections of their 
ancient home idealized it afterwards into a blissful land, where fancy gave 
itself free scope (Raméy., Kishk.-K., xliv. 82-115). They seem to have 
occupied the uppermost valleys of the Indus near its sources, with Kailisa 
lying beyond (Vana-P., cxlv. 11025-35); and fervid imagination also placed 
them close to Mount Mern on its north side (Bhishma-P., vi. 207-8; and vii. 
254), or in the region Hari-varsha, and declared men could not enter their 
sacred land (Sabh4-P., xxvii. 1054-8). They are described as living in primi- 
tive happiness, and women had the utmost freedom there (cxxii. 4719-23; 
and Ram4y., loc. cit.). 

|| This 18 not in the dictionary and I have not met it elsewhere. Are these 


44 


346 CANTO LVITI. 


57 the Khasas,* and the Kunta-pravaranas, ¢ the 
Urnas,f the Darvas,§ the Sakritrakas,|| the Tri- 


people the modern Gurungs, an important trihe of Tatar race, who dwell now 
throughout Nepal, 001 whose territory was formerly the country about 
Lamzung, Ghandrung and Siklis, west of the great valley of Nepal (Journal, 
Bengal Asiatic Society, Vol. LXIII. Part I. 213, 217 and 223-229; Risley’s 
Castes and Tribes of Bengal, I. 304)? The Vayu Puraga reads Tanganas here 
(xlv. 135), after having named them previously (ibid., 120); see verse 41. 
The Matsya reads A-pathas (cxiii. 55), which seems erroneous. 

* The Khasas or [र {18528 are generally mentioned as a half-civilized trihe 
outside India, along with Sakas, Daradas, &c. (Sabh4-P., 11. 1859; Drona-P., 
xi. 399 ; and cxxi. 4846-7). They are said to have been defeated and de- 
graded by Sagara (Hari-V., xiv. 784), and were considered mlec’c’has (id., xcv. 
6440-1; see also Muir’s Sansk. Texts, 11. 482). The Khasas in the text, 
however, may perhaps be identified with the Khas, who were formerly a small 
olan but have developed into the predominant military order of the kingdom 
of Nepal through intermarriages with brdhmans (Journal, Bengal Asiatio 
Society, Vol. LXIII. Part I. 217-223). See canto lviii. verse 6. 

+ I have not found this name elsewhere. The Vayu Purdna reads Kuéa 
instead of Kunta (xiv. 186); which does not seem satisfactory. The proper 
reading should no douht he Karna-prdvaranas, “those who cover themselves 
with their ears,” a people mentioned several times in the M.-Bh. (Sabha-P., 
li. 1875; and Bhishma-P., li. 2103). They are placed in the South in the 
story of Sahadeva’s conquests (Sabha-P., xxx. 1170) and among the Kirdtas 
in the Eastern region in the Ramay. (Kishk.-K. xl. 29); but it seems per- 
missible to identify them with the Ulikas, for a story is told about an Ulika 
named Prdvdra-karna (Vana-P., cxcviii. 18334). The Uldkas dwelt in the 
Himalayas (ibid.), aud formed a kingdom in the Pandavas’ time ( Udyoga-P., 
clix. and clx), but it seems impossible to fix their position more definitely than 
somewhere in Nepal (Sahha-P., xxvi. 1014-20). The word Karna-pravarana 
is also used as an adjective, for Haniman saw female Rékshasas in Lanké 
“‘three-eared and pin-eared, long-eared, ear-less, and one-eyed and one-eared, 
and having their ears asa covering” (Ramiy., Sund.-K., xvii. 24); and it 
was an ancient helief that there were people with immense ears which covered 
their bodies (Plin., iv. 13; and vii. 2; Mandeville’s Travels, chap. xix), The 
Matsya P. mentions Kutha-prdvaranas and Karna-prdvaranas (oxx. 56 and 58), 

{ This people have heen already mentioned in verse 42. 

§ These appear to be the same as the Darvas mentioned in verse 42; see 
Cunningham’s Arch. Surv. Repts., II. 15; and XIV. 145. 

| ree is nce in the 4 hut it seems to he the same ag Sakrid-grdhas 
or Sakrid-grdhas, who are said to hea terrible mlec’c’ha tribe in the North 


- 


PRAISE OF INDIA. 347 


gartas,* and the Gdélavas,+ the Kirdtas,t and the Témasas. § 
58 And in this Bhérata ts established the law of the four ages, 
the Krita, Treté and the two others. Such is this country 
59 Bharata, constituted with a four-fold conformation. || On its 
south and west and east is the great ocean; the Himavat 
range stretches along on its north, like the string of a bow. | 
60 Then this country Bharata 25 filled with every kind of seed, 
Obrahman. Jt has the supremacy of Brahma, the lordship 
of the Ruler of the Immortals, the divinity of the gods, and 


(Bhishma-P., ix. 373). There appear to be no data to fix their position unless 
they may be connected with the Sakrin-nandd, which seems to be a river in 
the east of Nepal {Vana-P., lxxxiv. 8137). The text might also be read “ and 
the Kritrakas,” but I have found no such name elsewhere. 

* Or Traigartas. Trigarta was considered to be in the Northern region 
(Sabha-P., xxvi. 1026) and also in the Western (id., इ र. 1189). It is generally 
mentioned in connexion with the Sindhus, Madras and ether Panjab nations 
(¢d., li. 1870; Vana-P., celxiv. 15593-9; cclxx. 15743; Bhishma-P., xviii. 688; 
exvili. 5485; cxx. 5649; Drona-P., vii. 183; and also Hari-V., xci. 4965-70). It 
was near the Kurns, for the Pandavas when burnt out of Varanivata visited 
the Trigartas and other contiguous nations (Adi-P., clvi. 6084-7); and also 
near Matsya and Salva, for these two kingdoms had often raided into Trigarta 
(Viréta-P., xxx). From these indications it appears that Trigarta must have 
touched the Panjab on the west, and the Kurus on the south-east, and been 
close to Matsya {see page 307 note *) and Salva (see note to eanto lviii. verse 
6) on the sonth ; hence it must have comprised the country from Amballa and 
Pattiala to the RB. Bias, t.e., the Jalandhar doab and the country south-east 
of that. Cunningham includes Kangra also (Arch. Surv. Repts., IL 16; and 
XIV. 116 and 117; and Buddh. Cave Temples, p. 93). At the time of the great 
war Prasthala belonged to Trigarta (see note on page 321), and so brought 
the Trigarta territories close to Matsya and Salva. 

+ These people, no doubt, claimed to be the descendants of the rishi Gélava 
(Hari-V., xxvii. 1463-7; and xxxii. 1767-76), who was a famons son of Visva- 
mitra (Anvéas.-P., iv. 249-259; Udyoga-P., cv-cxviil; and see cantos XX and 
XXI above), or took their name from him; see similarly the Atreyas and 
Bharadvijas of verse 39. 

‡ See note to verse 40. 

§ These have been already mentioned in verse 41. 

| C’atuh-samsthdna-samsthitam. 

{ ‘This implies that the Himavat range inclnded also the Sulaiman Monn- 
tains along the west of the Panjab. The simile must refer to a drawn bow, 
with the string angular in the middle. 


348 
61 


62 


63 


64 


CANTO LVITI. 


the mortal natnre of men.* It has" vartous* kinds of {wild 
animals, cattle and aquatic animals; and all creeping things 
likewise. And from it are produced{ all mmovable“things, 
together with things good or bad. No other land of action 
exists among the worlds, O brdhman. HEvenfamong the gods, 
O saintly brahman, this is ever in truth§ the wish—“ Oh, 
that we shall become men on the Garth, when we fall from 
our divine condition! A man indeed does actions that the 
gods and demons cannot do!” Those who are involved im the 
fetters of such action, who are eager to proclaim their own 
actions, || and who are possessed of a small portion of happi- 
ness perform no action at all. 


Canto LVIII. 


Markandeya continuing represents India as resting upon Vishnu in 


[| 


the form of a tortoise looking eastward, and distributes the 
various countries and peoples accordingly over the several parts 
of his body, together with the corresponding lunar constellations. 
He gives an astrological application to this arrangement and 
enjoins the performance of religious rites to avoid calamity. He 
also distributes the constellations of the Zodiac over the Tortoise’s 
body. 


Kraushtukiff spoke 
Adorable Sir! Thou hast duly declared Bharata to me, its 
rivers, mountains, countries, aud the people who inhabit it. 


ऋ Maruétas fathd seems incorrect. Read instead martyatd tathd ? 


+ Mriga-pasv-apsaro-yonis. The meaning of “aquatic animal” j; 


18 given to 


ap-sara but not to ap-saras in the dictionary. 

{ For pra-ydti read pra-jdtih £ 

§ For sadd esha read sadaivaisha ? 

|| This seems rather meaningless. For sva-karma-khydpanotsukath the MS. 
reads sva-karma-kshapanonmukhath, “who are averse to diminishing the stock 


of their actions;” but kshapanotsukath seems preferable, “ 


who are eager to 


diminish the stock of their actions.” 
Por Kroshtukir read Kraushtukir. 


POSITION OF VISHNU AS TORTOISE IN INDIA. 349 


But thou didst previously make mention of the Tortoise, who 
४5 the adorable Vishnu, in Bhirata; I desire to hear fully 
about his position. 

3 What position does he, the god Janardana, occupy in his 
form of the Tortoise? And how are weal and woe indicated 
thereby to mankind according to the position of his face and 
of his feet? Hxpound all that about him. 


Markandeya spoke 


4 With his face looking eastwards the adorable Tortoise-formed 
god takes his position, when he approaches this nine-portioned 

5 country Bharata, O brahman. The constellations are arrang- 
ed all about him in nine divisions, and the countries * also, 
O brahman. Hear duly from me which they are. 

6 The Veda-mantras,t the Vimandavyas,t the SAlvas,§ 


* The arrangement of the countries is very far from correct; and this 
canto cannot he compared with the last canto for accuracy. To make the 
shape of India conform to that of a Tortoise lying outspread and facing 
eastwards is an absurd fancy and a difficult prohlem. 

+ This is not in the dictionary and I have not found the name elsewheree 
Does it mean “those who ohserve the Vedas and the Mantras especially ” 
or has it any reference to Brahmavarta ? 

† I have not fonnd this elsewhere and itis not in the dictionary. Médnda- 
vyas are mentioned in verse 38. 

§ Or Sdlveyas as they were also called (Vana-P. cclxiit. 15576-82). The 
Salvas are often mentioned in the M.-Bh. They were near the Kurus 
(Virdta-P. i. 11-12) and the Trigartas (id., xxx); and in the beautiful story 
of Satya-vat and Savitri, he was a Salva prince and she a Madra princess 
(Vana-P. cexcii, &c.}. Other indications of Salva are given in the allusions 
to Krishna’s conquest of it, hut the story is marred because the people are 
called Daityas and Danavas, and Saubha which seems to have heen the 
capital is described as a city and as situated in the air, and also as able to 
move about freely (Vana-P. xiv-xx1i; Udyoga-P. xlviz, 1886; and Drona~P, 
xi. 395). The Sdlva king attacked Dvara-vati, and Krishna in retaliation 
killed him and destroyed Saubha at the gulf of the sea (ibid.), which can he 
none other than the Rann of Kachh. From these indications it appears 
Salva was the country along the western side of the Aravalli hills. Sanhha 
is incapable of heing determined. Salva seems to have contained another 
city called Méarttikdvata (or Mrittikd-vatt?), which is probably the same as 
the Mrittikdé-vati mentioned in page 342, ०६७ व (Vana-P. xiv. 629; and 


350 CANTO LYITIL 


and the Nipas,* and the Sakas,t and the Ujji- 


xx. 791), The Hari-Vamféa says king Sagara degraded the Salvas (xiv. 784), 
but this is a late fable for the Salva king was one of the leading monarchs in 
Krishna’s time (id , cviii. 6029), and was brother of Sigu-pala king of O’sdi (Va- 
na-P, xiv. 620-7); and other allusions shew that Salva was a famous kingdom 
before that (Udyoga-P. clxxiii and clxxiv; and AnnSas.-P. exxxvii. 6267) ; bs- 
sides which, Satya-vat and Savitri rank with the noblest characters in ancient 
Indian story. The weird legend of VyushitaSva’s queen no doubt means her 
8008 became Salvas and did not originate the race (Adi-P. cxxi. 4695-4714), 
as in the case of the Madras (page 315, note t). 

* Ths Nipas began with king Nipa of the Panurava race, who sstablished 
his dynasty in Kampilya, the capital of Southern 5876412, ahout 12 or 
15 generations anterior to the Pandavas; the dynasty flonrished in king 
Brahma-datta who was contemporary with their fifth ancestor Pratipa, and 
it was destroyed in Bhishma’s time (Hari-V., xx. 1060-73; M-Bh., Adi-P. 
CXxXxViil. 5512-3; and Matsya-P. xlix. 52 and 53) in ths person of Janamejaya, 
nicknamed Durbuddhi, who after exterminating his kinsmen was himself 
killed by Ugrayudha (Udyoga-P. Ixxiii. 2729; Hari-V., xx. 1071-2; and 
Matsya-P. xlix. 59}. Kampilya is the modern Kampil on ths old Ganges 
between Budaon and Farokhabad (Cunningham, Arch. Surv. Repts., 1. 255). 
Prishata, who is said to have heen ths last king’s grandson hut was a 
८4760818 with a different ancestry, ohtained the kingdom and handed down a 
new dynasty to his son Drupada (Hari-V., xx. 1082-1115; and xxxii. 1778-93). 
The Ntpas who survived are mentioned in ths M.-Bh. as an inferior people 
(Sabha-P. xlix. 1804; and 1. 1844). 

+ The Sakas were originally an ontside race and are msntioned often in 
the M-Bh. They were considered to bs mlec’c’has (Vana-P. clxxxviii. 12838- 
9), and were classed generally with Yavanas, but also with Kambojas, Pah- 
javas, Tukhaéras and KhaSas (Sabha-P. xxxi. 1199; 1. 1850; Udyoga-P. iii. 
78; xviii. 590; Drona-P. xi. 399; xx. 798; cxxi. 4818; Santi-P. Ixv. 2429 $ 
and Vana-P. li. 1990; and also Ramdy., Kishk. K. xliv. 13). Their home 
therefore lay to the north-west, and they are generally identified with ths 
Scythians (Lat. Sacw). They penetrated into India by invasions, and a 
branch is msntioned in ths M-Bh.as in the Eastern region, apparently in 
Behar (Sabha-P. xxix. 1088; and li. 1872; see also Ramay., Kishk. K. xl. 21). 
Buddha Sakya-muni is considered to havs besn of Saka race. Their inroads 
continued through many centuries, and were resistsd by various kings; and 
they are mentioned in the text as having established themselves in Madhya- 
defa. Ths Hari-Vamsa makes them ths descendants of Narishya one of 
Manu Vaivasvata’s sons (x. 614 and 641); another acconnt Bays they were 


Kshattriyas and became degraded from having no brahmang (M-Bh., Anufas.- 


COUNTRIES AND RACES IN MADHYA-DES’A. 851 


hanas,* my child,f the Ghosha-sankhyas,{ and the 
7 Khagas,§ the Sarasvatas, || the Matsyas,{ the Strasenas,** 


P. xxxiii. 2108 ; and Mann x. 48-44). The Ramay. bas an absurd fable about 
their creation (Adi-K. lvi.3; see page 314 note *). 

* Ujjihana is given in the dictionary as the name of a region, but have 
not met it anywhere. Perhaps itis to be identified with the town Urjihand, 
which was situated south-east of Varana-sthala, which is the same as Hasti- 
napura, or near it (Ramay., Ayodh. K. lxxiii. 8-10); and in that direction 
there is now a town called Ujhani about 11 miles south-west of Budaon. 

¶ Vatsa; but it would be better to read Vaisé, “the Vatsas;” see page 
307, note. * 

{ This is not in the dictionary and I have not found the name elsewhere. 
It may mean “ those who are reckoned among Ghoshas or herdsmen,” and be 
an adjective to Khaéas. 

§ Or Khasas. They were an outside people on the north, as mentioned in 
page 346 note.* In one passage they are placed between Meru and Mandara 
near the R. Sailoda (Sabha-P. li. 1858-9), that is somewhere in Western 
Thibet; according to the Matsya Purana the R. Sailodaka rises at Mt. Aruna 
which ie west of Kailésa and flows into the Western Sea (cxx. 19-28). Khaga 
has been connected with Kashgar. The Khaéas also made inroads into India, 
for they are classed among the Panjab nations in a passage in the M-Bh., 
which shews its later age by its tone (Karna-P. xliv. 2070), and they are 
mentioned in the text here as settled in Madhya-desa. Manu says they were 
Kshattriyas and became degraded by the 1088 of sacred rites and the absence 
of brahmans (x. 438-44). 

|| “Those who live along the Saras-vati,” that is, the sacred river north of 
Kuru-kshetra. They are not the same as the people named in canto lvii, 
verse 51. 

“| See page 307 note *. | 

** 11288118, lay immediately south of Indra-prastha or Delhi (Sabh4-P., 
xxx. 1105-6), and comprised the country around Mathura, the modern Mnttra 
(Hari-V., lv. 3093-3102; and xci. 4973) to the east of Matsya (Virdta-P., ए, 
144-5); and it extended apparently from the Chambal to about 56 miles north 
of Muttra (see Cunningham, Arch. Surv. Repts., XX. 2). The Siirasenas be- 
longed to the Ydadava and Haihaya race, for Mathura the capital is special- 
ly called the capital of the Yadavas, and the kings who reigned there be- 
longed to that race (Hari-V., lvii. 8180-83; Ixxix. 4124-34; xc. 4904; cxiv. 
6387 ; and xxxviii. 2024 and 2027). A king named Stirasena, a 6071 of Arjuna 
Kartavirya, is mentioned (id., xxxiv. 1892), who is, no doubt, intended as the 
eponymous ancestor of this people, for Arjuna who vanquished Ravana was 
slightly anterior to Rama, and the Hari-Vamia says Surasena occupied this 


352 CANTO LYVI{I. 


and the people of Mathura,* the Dharmaranyas,+ the 
Jyotishikas,{ the Gaura-grivas,§ the Gudas|| and 
8 the Aémakas,§ the Vaidehakas,** and the Paii- 


country after Satru-ghna’s time (id., lv. 3102); see next note. The Sirasenas 
constituted a powerful kingdom shortly before the Pandavas’ time, and Krish- 
na killed Kamsa, who was one of the chief monarchs of that age, broke up the 
sovereignty and betook himself to Anarta. In later times SG@rasena pre- 
sumably regained importance, for it gave its name to Sauraseni one of the 
chief Prakrits. 

* Mathurd was the capital of Sifirasena as mentioned im the last note, and 18 
the modern Muttra on the R. Jumna (Hari-V., lv. 3060-61). The Hari-Varéa 
gays that Madhn, king of the Daityas and Danavas, and his son Lavaua reign- 
ed at Madhu-pura and Madhn-vana (Iv. 3061-3); and during Rama’s reign 
Satru-ghna killed Lavana, cat down Madhu-vana and built Mathura on its site 
(iv. 3083-96 ; and xcv. 5243-7) ; and after the death of Rima and his brothers 
Bhima of the Yddava race according to one passage (id., xecv. 5243-7) took the 
city and established it in his own family ; and Sifrasena (see the last note) 
according to another passage occupied the coantry around (१८. lv. 3102). It 
is said Bhima’s son Andhaka was reigning in Mathura while Kuéa and Lava 
reigned in Ayodhya (id., xcv. 5247-8). These passages seem to make a mark- 
ed distinotion between the population in the country and the dynasty iu the 
city. 

+ Dharméranya was the name of a wood near Gay4 (Vana-P. Ixxxiv. 
8063-4; AnuSis.-P. xxv. 1744; and clxv. 7655; with Vana-P. Ixxxvii. 
8304-8). 

{ This is not in the dictionary and I have not found the name elsewhere; 
but Buchanan Hamilton says there was a class of brahmans in Behar, called 
Jausi, the valgar pronunciation of Jyotish (Vol. I. p. 156). 

§ These are stated in the dictionary as in the text to be a people in 
Madhya-deSa; but [ have not met the name elsewhere. The word may however 
be an adjective, “yellow-necked,” and qualify Gudas and ASmakas which 
are joined together in a componnd. 

|| These are stated in the dictionary as in the text to be a people 19 
Madhya-deSa, bnt I have not found the name elsewhere. Probably it is to 
be connected with the country Ganda which Cunningham says was formerly 
the southern part of North Kosala, ४.९. the southern portion of the 
tract between the Ghogra and Rapti rivers (Arch. Sarv. Repts. I. 327). The 
town Gaur in the Maldah district in Behar, which was once the capital of 
the Bengal kingdom, is too far east to be admissible here. 

श्‌] See page 336, note §. 

** The people of Videha, see page 329, note +. 


COUNTRIES AND RACES IN MADHYA-DES’A 353 


c’alas,* the Sanketas,+ the Kankas{ and Marutas,§ the 


# Paiic’ala or 2६0९1818 was a large country, comprising the territory on both 
banke of the Ganges, and bounded on the north by Sub-Himalayan tribes, on 
the east by the same tribes and Kosala, on the south by SGrasena, the juno- 
tion of the Jomna and Chambal, and Kanya-kubja (Adi-P., exxxviii. 5512-3 
and Virata-P., ए, 144), and ou the west by the Kurus aud Strasenas (Sabha-P., 
xxviii. 1061; and Bhishma-P., ix. 346). The Paiic’élas originated in the de- 
scendants of Ajamidha by his wife Nili, though the M.-Bh. (Adi-P., xciv. 
3722-3) and Hari-Vaméa {xxxii. 1776-80, with which agrees the Matsya 
Purana, xlix. 43-4 and 1. 1-4) differ in the number and names of the descen- 
dants. These passages from the Hari-Vaméa and Mateya Purana date their 
rise about eight or nine generations prior to the Pandavas, and the passage 
from the M.-Bh. seems to point toa much earlier kingdom. The country 
being large was divided into two kingdoms, the Ganges being the dividing line 
(Adi-P., exxxviii. 5509-16); to the north was North Pafic’dla or Ahi-c’c’hatra, 
with its capital at Ahi-c’c’hatré, the modern Ahichhatr, 18 miles weat of 
Bareilly and 7 north of Aonla (Cunningham, Arch. Surv. Repts., I, 255-7); 
and to the south was South Pajic’ala, with its capital at Kdmpilya, the 
modern Kampil, on the old Ganges between Budaon and Fa <khabad (ibid, 
255). The Srifijayas, or descendants of Srifjaya, who are often mentioned 
in the M.-Bh. (e.g., Adi-P., cxxxviii. 6476; and Drona-P., xxi. 883, 895 and 915) 
appear to have reigned in North Pafic’éla, and the Nipas in South Pajic’dla 
gee page 350 note *); on the destruction of tho latter, Prishata of the former 
dynasty united the two kingdoms, bnt Drona congnered his son Drupada and 
re-established the two kingdoms, keeping North Pajic’ala himself, and restor- 
ing the South to Drnpada who then reigned in Kampilya and Makandi (Adi-P. 
exxxviii; Hari-V., xx. 1060-1115). 

+ Putting aside the Utsava-sanketas (see page 319 note ft), the only inatanoe 
where I have met this name is in the M.-Bh. (Santi-P., clzxiv.6514) where it 18 
introdnced apparently as the name of a town; hut there is nothing to indicate 
where it was, and it 28 not 80 given in the dictionary. Probably however the 
reading here and there should be Sdketa, that is, Ayodhya and its people. 
Otherwise they are not mentioned in this group where they should he, and 
they can hardly be intended by the KoSalas in verse 14. 

{ These are mentioned in the M.-Bh. only 88 an outside race, along with the 
Tukhéras, Yakas, Pahlavas, &c. (Sabhé-P., 1.1850; and Sénti-P., Ixv. 2429) 
Their being mentioned here in the middle of India suggests that they mnst 
have invaded and settled there. It may be noticed also that Yudhishthira 
took the name Kanka during his disguised residence at Virata’sCourt (Virite-P. 
vii, 224), 

§ Ihave met no people of this name elsewhere. Perhaps the reading 


45 


354 CANTO (ए. 


KAla-kotisas,* and Pashandas,t and the inhabitants of 
9 the Paripdtra mountains, { the Kapingalas,§ Kururvahyas, || 


should be Mdlavas, the people of Malwa (see page 341 note *); they are men- 
tioned in verse 45 below, but their more appropriate position ie here. 

* IT have not met this name elsewhere, but it may mean the people of 
Kédla-kott, which is mentioned in the M.-Bh. as a place of pilgrimage (Vana-P., 
xcv. 8513), and which appears from the context to be between the Ganges and 
the Batuda (the Ram-ganga or perhaps the Gurra east of it; see page 291 
note § §). Kofi-tértha mentioned in the Matsya Purana (cv. 44) seems to be 
the same. Moreover Kala-koti may 06 the same as Kula-kiéfa, which is allud- 
ed to occasionally (Sabha-P., xxv. 997; Udyoga-P., xviii. 596-601 ; and perhaps 
Adi-P., exix. 4637), and for which the second passage indicates a similar posi- 
tion. 

+ “ Heretics;” applied to Jains and Buddhists. 1 have met with no people 
of this name. 

t See page 286 note f 

§ I have not met this name elsewhere. A river called Kapitjald is men- 
tioned in the Bhishma-P. list (ix. 334), but without any data to identify 
it. Two other readings may be snggested Kdlingakas, ९.९. Kalingas (see 
page 316, note $) ; or better perhaps Kdlafijaras, the inhabitants of Kalinjar, an 
ancient and celebrated hill and fort 33 miles sonth of Banda in Bundelkhand; 
it is mentioned only as a tértha in the M.-Bh. (Vana-P., Ixxxv. 8198-8200; 
Ixxxvil. 8317; and Anufas.-P., xxv. 1721-2). 

|| This reading appears to be wrong, bnt itis not easy to suggest another 
entirely satisfactory. It is clear, however, that the Kurus are one of the races 
meant. Vahyas are said to be a people in the dictionary. 

The Kuras occupied the country from the Sivis and Sub-Himalayan tribes 
on the north to Matsya, Sdrasena and South Pajfic’ala on the south, and between 
North Pajic’éla on the east and Maru-bhimi (the Rajputana desert) on thé 
west. Their territory appears to have been divided into three parts, Kuru- 
kshetra, the Kurus and Kuru-jangala (Adi-P., लाड, 4337-40). Kuru-kshetra, 
‘the cultivated land of the Kurus,’ comprised the whole tract on the west of 
the Jumna and included the sacred region hetween the Saras-vati and 
Drishad-vati (Vana-P., Ixxxiii. 5071-8 and 7073-6 ; Ramay., Ayodh.-K., Ixx. 12; 
and Megha-D.,1i. 49-50); it is said to have obtained this name because it was 
raised to honour, pra-krishta, by Kuru (Salya-P., liv. 3009) ; the Hari-V., in xxxii. 
1800, inverts the course of history, and this explanation was afterwards con- 
fnsed and altered into that of his ploughing it (e.g., Matsya-P., 1.20-22). Kuru- 
jangala, ‘the waste land of the Kurns,’ was the eastern part of their territory 
and appears to have comprised the tract between the Ganges and North 
Pafio’ala (Rémay., Ayodh.-K., lxx. 11; and M.-Bh., Sabha-P., xix. 793-4). The 


COUNTRIES AND RACES IN MADHYA-DES’A 355 


and the Udumbara people,* and the Gajahvayas +— these are 
11) the middlet of the Tortoise as he lies within the water. 

10 To these people, who dwell in his middle, the three con 
stellations, Krittiké, Rohini and Saumyd,§ reveal|| weal and 
woe, © brahman. 


middle region between the Ganges and Jumna seems to have been called simply 
the Kurus’ country. The capital was Hastinapura (see notet below), and 
Khandava-prastha or Indra-prastha, the modern Delhi, was « second capital 
founded by the Pandavas(Adi-P., ८५९11. 7568-94). Kuru was the eleventh an- 
cestor of the Pandavas (id., xciv. 3788-51; and xcv. 3791-3820; and Hari-V., 
xxxli. 1799-1800). 

* Udumbara is Kav’hh or Kutch according to Lassen (Ind. Alt., Map) and 
Cunningham (Arch. Surv. Repts, X1V. 115 and 135), and their identification 
may apply to the Audumbaras mentioned in Sabha-P., li. 1869; but the 
Udumbaras here are placed in Madhya-desa. I have not met with the name 
elsewhere and it isnot inthe dictionary. Certain descendants of Viéva- 
mitra were called Audumbaras (Hari-V., xxvii. 1466); and there was a river 
Udumbard-vati in the South (id., elxviii. 9511). 

+ The people of Hastina-pura or Hastina-pnra, the capital of the Kurus 
(see page 354 note ||), which is situated on the old bed of the Ganges, 22 miles 
north-east of Meernt; lat. 29° 9’ N., long. 78° 3’ E. ltis said to have been 
founded by king Hastin who was the fourth ancestor of Kura (Adi-P., xev. 
3787-92; and Hari-V., xx. 1053-4); bnt he is omitted from the genealogy 
in Adi-P., xciv. 3714-39 and Hari-V., xxxii. 1754-6 and 1795-9. By a play on 
the meaning of the word hastin, ‘ elephant,’ the city was also called Hastina- 
pura (Aérama-viés.-P., xvii. 508 and xxxvi. 1010., Gaja-pura (dict.), Gajahvaya 
(Udyoga-P., elxxvi. 6071), Gaja-sahvaya (Adi-P., oxiii. 4441 and 4460), Naga- 
pura (ibid., 4461-2), Nagdhva (dict.), Naga-sdhvaya (Adi-P., exxxi. 5146) 
Varanthvaya (Agrama-vas.-P., xxxix. 1098), and Varana-sahvaya {dict.). It 
seems probable, however, that the derivation from ‘elephant’ is the real one, 
because of the 10161008 freely-coined synonyms with that meaning, and 
7668186 there was another town Varanavata among the Kurus not far from 
Hastina-pura (Adi-P., cxlii, with the description of the Pandavas’ subseqnent 
movements, cxlix.-cli., and clvi. 6084-7), and also a place called Varana-sthala 
among the Kurus or North Pafic’alas (Ramay., Ayodh.-K., lxxiii, 8) which was 
perhaps the same as Hastina-pura (see page 35], note *). 

{ Madhye in verse 7. 

§ This does not appear to be the name of any nikshatra, but seems to 
mean Mriga-Siras or Agrahayani, which follows Rohini and precedes Ardié 
(verse 15 and note). 

ll Vi-pdfaka; not in the dictionary. 


356 CANTO LVILE. 


11 Fhe hills* Vrisha-dhvaja,t and Afjana,t Jambv- 
akhya,§ and Manavac’ala,|| Sarpa-karna,{] Vyaghra-mukha,** 
12 Kharmaka,t+ and Karvatasana;ff these hills,§§ the 
people of Mithila,|[|| the Subhras,f{ and the Vadana- 


* Girayo in verse 12; see note §§ helow. 

+ I have not met with this name anywhere else, and it is not im the dic- 
tionary as the name of a hill. Ie it to be identified with Baidyanath, near 
Deogarh in the Santal Parganas, where there is eaid to be one of the twelve 
oldest lingas of Siva (Imp. Gaz. of India, Art. Deogarh) ? 

t This may be the mountain from which Sugriva eummoned hie vassal 
monkeys (Ramay., Kishk.-K., xxxvii. 5), and also the mountain called Aijand- 
bha, mentioned in the M.-Bh, (AnuSas.-P., clxv. 7658) ; but there are no data 
to identify it. 

§ Jambu-mai is given inthe dictionary as the name of a mountain, but I 
have not met with either name elsewhere. 

|| This is mentioned in the dictionary, but I have not found it anywhere 
else. 

भू Or, no doubt, Strpa-karna, bunt Ihave not met with either as the name of 
ॐ monniain, nor 18 it given in the dictionary. 

** T have not met with thie as the name of a mountain eleewhere, nor is it 
in the dictionary. On hill Udaya-giri near Bhnbaneswar, abont 20 miles 
south of Cuttack, are a number of rock-cnt caves, and one is aculptnred in 
the form of a tiger’s open mouth, and is known by the name Vydghra-mukha; 
can thie be the hill intended here? It would be somewhat ont of place 
here, bat the grouping in this canto is far from perfect. 

+t I have not found this name elsewhere, nor is it in the diotionary. 16 
it to ४6 connected with the Kharak-pur hille in the south of the Monghyr 
District in Behar? A people called Karbusas are mentioned in the East in the 
Ramay. (Kishk. K. xl. 29). 

Jf This is. not in the dictionary, and I have not met with it elsewhere; bat 
it is no doubt to be connected with the country or town Karvatd, which ia 
mentioned in conjunction with Tamra-lipta and Suhma in the west of Bergal 
(M.-Bh., Sabha-P., xxix. 1098-9). See Karbukas in the last note. 

§§ The tivo lines of verse 12 must, it seeme, be inverted, go as to bring the 
word girayo next to the mountains named in verse 11: otherwise the word is 
meaningless. 

॥॥ For Mithila, see page 329 note+; एष the people of Videha have been 
mentioned already in verse 8 as situated in Madhya-defa. 

ब्‌ ¶्‌ 1 have not met this name eleewhere, nor is it in the dictionary as the 
name of a people. Probably the reading shonld be Suhmas; see p. 327 note * 
The Sumbhae (Ramdy., Kishk.-K., xl. 25) are no doubt the same. 


i 


COUNTRIES, HILLS AND RACES IN EASTERN INDIA 357 


danturas,* and the C’andregvaras + also, and the Khagas, t 
18 and the Magadhas, § the Prag-jyotishas, || and the Lauhityas,§] 
the cannibals who dwell on the sea-coast;** the hills 
Puarnotkata,tt Bhadra-gaura,ft and Udaya-giri ;§§ 
14 and the Kasayas,|||| the Mekhalamushtas,{Q the 16719. 


* This is in the dictionary as the name of a people, but I have not met with 


६६ 


it elsewhere. It may mean “‘showing thcir long teeth when speaking;” but 
here it is no donbt the name of a people as stated iu the dictionary. 

¶ I have not found this elsewhere nor is it in the dictionary as the name of 
a people. A people called C’andra-vatsas are mentioned in the M.-Bh. (Udyoga- 
P., Ixxiii. 2732). 

§ See page 346 note * and page 351 note §. Here 8 hranch of these people 
is placed in the East of India. 

t See page 330 note f. 

|| See page 328 note ¶. 

षु The people of Lauhitya (M.-Bh., Sabh4-P., xxix. 1100 ; and li. 1864) which 
was the country on the hanks of the R. Lohita, or Lanhitya (Sabha-P., ix. 
374; Ramay., Kishk.-K., xl. 26; and Raghn-V., iv. 8!) or Lohitva (Bhishma-P.+ 
ix. 343), and probably also Lohita-ganga (Hari-V., cxxii. 6873-6), the modern 
Brahma-putra. The mention of Lohitain Subha-P., xxvi. 1025 and Lanhitya 
in Anngds.-P., xxv. 1732 appears to have a different application ; and a place 
Lohitya is mentioned in Ramay , Ayodh.-K., Ixxiii. 18, as situated hetween the 
Ganges and Go-matf. Visvd-mitra had certain descendants called Lohitas 
(Hari-V., xxvii. 1465) or Lanhitas (id., xxxii. 1771) who may have heen the 
children of his grandson Lanhi (id., xxvii. 1474). 

कनै Sdmudréh purushddakéA ; that is, on the coast of the Bay of Bengal which 
was the Eastern Ocean. They are mentioned in the Ramfy. (Kishk.-K., xl. 
30). 

++ This is mentioned in the dictionary, hut I have not found it elsewhere. 

tt This is in the dictionary, but I have not found it elsewhere. 

§§ There are several hills of this name ; that intended here is nodonbt the 
hill near Raja-griha, or Rajgir. Its ancient name Cunningham says was 
Rishi-giri (Arch. Surv. Repts., 1. 21 and plate iii), which is mentioned in the 
M.-Bh. (Sabha-P., xx. 798-800). 

||| This is not in the dictionary and I have not found it elsewhere. The 
proper reading is probably Kdéayo, *‘ the Kasis,” the people of Benares ( 866 
page 308 note +). ‘hey are a little out of place here, and should fall within 
the former group (verses 6-9), hut are not mentioned there, and therefore 
come in here prohably, for the grouping in this canto is far from perfect. 

भु This is not in the dictionary, and I have not found it elsewhere. The 
first part of the word is no doubt a mistake for Mekala or Mekald, for the 


358 CANTO LVIIL. 


liptas,* the Eka-pddapas,f the Vardhamanas,t and 
the Koégalas§ are situated in the Tortoise’s face. 
15 The three constellations Raudra,|| Punar-vasu, and Pushya 
are situated in its face. 
Now these are the countries which are situated in 
16 the Tortoise’s right fore foot: listen while I mention them, 
O Kraushtuki.|| The Kalingas,** the Bangas,tt and the 


Mekalas and Mekala hills are not mentioned in any other groop in this 
canto and may be intended here, though considerably out of their proper 
position (see page 341 notet). There was also a town or river called Mekald, 
which (if a river) was distinct from the Narmada; but it appears to have 
been more on the western side (Hari-V., xxxvii. 1983) and therefore less 
admissible in this passage. I would suggest tbat the second part of the 
word should be Pundrds, “the Pundras” (see page 329 note*). The text 
Mekhald-mushtds however might mean “those who have been robbed of the 
triple zone’? worn by te first three classes (see Mann, ii. 42) and might 
then-be an adjective qnalifying KaSayas. 

* Or Taémra-liptakas ; see page 3380 note *. 

+ ^“ People who have only one tree;” bat perhaps the reading should he 
Eka-pddakas, ‘people who have only one foot’? It was acommon belief 
that such people existed, see M.-Bh., Sabha-P , 1. 1838 (where they are placed 
in the South) and Pliny, vii. 2; and it lasted down to modern times, see 
Mandeville’s Travels, chap. XIV. See Eka-pddas in verse 51. 

व The people of Vardhamana, the modern Bardhwan (commonly Bnrd- 
wan) in West Bengal. It is not mentioned in the Rémday., nor M.-Bh., but is 
a comparatively old town. 

§ This can hardly refer to Kosala, or Oudh (see page 308 note f) for, if go, 
this people would have been placed along with the people of Mithila and 
Magadha in verse 12; whereas here the Kosalas are separated off from those 
nations by the insertion of three hills in verse 13, and are grouped with the 
Mekhaldmnshtas, Tamra-liptas and Vardhamanas. Kosala here must therefore 
mean Dakshina Kosala which is mentioned in canto lvii, verse 54, as lying on 
the slope of the Vindhya moantaing (see page 342 note J), and especially the 
north and east portions of it, for the sonthern part is placed appropriately in 
the right fore foot in verse 16. 

|| This appears incorrect. Read Raudi¢ (fem), aname for the ८018161. 
lation Ardra. 

थ्‌] For Kroshtuke read Kraushtuke, 

## See page 334 note*, 

tt See page 326 note*, 


COUNTRIES AND RACES IN EASTERN INDIA. 359 


Jatharas,* the Koégalas,t and the Mrishikas,t and the C’edis,§ 


* They are mentioned in the Bhishma-P. list (ix. 350) bnt with no data 
to identify their territory. Here they are joined in one compound with 
Kalingas and Bangas. 

+ The peovle of Dakshina or Southern Kosala; see page 342 note 7 ; the 
south portiou is especially meant, see verse 14, 

{ See page 332 note f. 

§ There is no mention of a people called C’edis in the Hastern region in 
the older poems; bat Cunningham repeatedly places a C’edi race in Clihattis- 
garh (Arch. Surv. Repts., IX. 54-57; and XVII. 24), yes in ancient times it 
was not so. C’edi was then one of the countries near the Kurns (M.-Bh., | 
Virdta-P.,i. 11-12; Udyoga-P., lxxi. 2594-5). It is placed in the इत्यप 
region in the account of Bhim’s conquests there (Sabha-P., xxviii. 1069-74) 
and also in the South region inthe description of Arjuna’s following the 
sacrificial horse (A&va-medh.-P., lxxxiii. 2466-9); and it is also mentioned 
along with the Dasirnas (see page 342 note +) and Pulindas (see page 335 
note T) in the former passage. C’edi hordered ou the Jumua, for king Vasu 
when hunting ina forest sent a message home to Lis qveen across that 
river, and the forest conld not have been fer from his territory (Adi-P., 
Ixiii. 2873~87). C’edi, moreover, is often linked with Matsya and Kartsha 
(e.g., Bhishma-P., ix. 348; liv. 2242; and Karna-P., xxx. 1231; see page 307 
note * and page 341 note +), and with Kasi and Karaisha (e.g., Adi-P., cxxiii. 
4796; and Bhishma-P., exviil. 5446). It wasclosely associated with Matsya 
and must have touched it, for am ancieut king Sahaja reigned over both 
(Udyoga-P , Ixxiii. 2732); and it seems probable that king Vasn’s son 
Matsya became king of Matsya (Adi-P., Ixiii. 2371-93; and Hari-V., xxxii. 
1804-6). From these indications it appears C’edi comprised the country 
south of the Jumna, from the R. Chambal on the north-west to near C’itra- 
kata on the south-east; and on the south it was bouuded by the plateau of 
Malwa and the hills of Bandelkhand. 

Its capital was Sukti-mati or Sukti-sdhvayd, (Vana-P., xxii. 898; and ASva- 
medh.-P., lxxxiii. 2466-7) and was sitnated on the R. Sukti-mati, which is said to 
break throngh the Kolahala hills (Adi-P., xiii. 2367-70; see page 286 note &). 
This river rises in the Vindhya Range, and must he east of the R. Dasarna, 
which is the most westerly river that rises in that range (compare notes + and t 
on page 286); zt is probably the modern R. Ken, for which I have fonnd no 
Sanskrit name. Hence the Kolahala hitls were probably those between Panna 
and Bijawar in Bundelkhand, and the capital Sakti-mati was probably near 
the modern town Banda. The kingdom of C’edi seems to have been founded as 
an offshoot hy the Yadavas of Vidarbha (Matsya- Parana, उ 1111. 4-7; and xliv. 14 
and 28-38) ; and after it had lasted through some 20 or 25 reigns, Vasa Upari- 


360 CANTO LYVIII. 


and the Urdhva-karnas,* the Matsyas+ and others who 
17 dwell on the Vindhya mountains, व the Vidarbhas,§ and 
the Narikelas ||, the Dharma-dvipas§, and the Hlikas,** 
the Vyaghra-grivas,tt the Maha-grivas,[{ the bearded 
18 Traipuras,§§ the Kaiskindhyas,|||| and the Haima-kitas]{, 
the Nishadhas,*** the Kataka-sthalasttt, the Dasarnas,ftt 
the naked MHarikas,§§§ the Nishadas,|||||| the Kakula- 


c/ara, who was a Kaurava of the Paurava race, invaded it from the north some 
nine generatioas anterior to the Pandavas, and conquering it established his 
own dynasty in it (id, 1. 20-50), which lasted till after their time. Fora full 
discussion 866 Jourval, Bengal As. Socy., 1895, Part I., p. 249. 

* “ Those who have erect ears;” buat I have not met this name elsewhere, 
and it is not, probably, the name of any people. 

+ This seems wholly out of place here: see page 307 note*. 

{ These mountains are also out of place here; they die away in Behar, 
that is, in the region occupied by the Tortoise’s head. 

§ These are absolntely ont of place here; see page 335 note §. 

|| Narikela is given in the dictionary as the name of an island, bat I have 
not met with any people of any such name elsewhere. 

“| I have not met with this name any where else. 

** Or Ailikas. Neither name isin the dictionary, and I have not found 
them elsewhere. A river Eid 18 mentioned as situated in the Dekban (Hari- 
V., clxviii. 9512), bat without data to identify it. 

+t “Having necks like tigers’; perhaps an epithet to Traiparas. 

{{ < Large-necked” ; perhaps also an epithet to Traipuras. 

§§ The people of Tripura, see page 343 note*; but they are qnite out of 
place here. 

|||| These seem to be the same as the Kiskindhakas ; see page 342 note §. 

{{ The people of Hema-kita. I have fonud mention of only one Hema- 
kata: it was a mountain or gronp of mountains in the Himalayas in the 
western part of Nepal (M.-Bh., Vana.-P., cx. 9968-87); bat that does not 
geem appropriate here. 

%## See page 343 1006 ¶ . These people are altogether out of place here. 

ttt The people ०६ Kataka, the modern Cuttack in Orissa. This isa modern 
name and is mentioned in the DaSa-kuméra-c’arita (Story of Soma-datta), 
The name given to it by the Brahmans was Vérdnast in emulation with 
Benares. 

Tif See page 342 0164. These people are altogether ont place here. 

§§§ This name is not in the dictionary and I have not found it elsewhere. 

||| The Nishadas were an aboriginal race and are described ag very black, 
dwarfish and slort-limbed, with large mouth, jaws and ears, with peudent 


COUNTRIES AND RACES IN EASTERN INDIA, 361 


19 lakas,* and the Parna-Savaras,t—these all are in the right 
fore foot. 
The three constellations A-slesha, and  Paitryat 
20 and the First Phalygunis have their station in the 
right fore foot. 


nose, red eyes and copper colonred hair, and with a protuberant belly. Their 
name is fancifnlly derived fram the command nishfda, ‘‘ sit down,” given to the 
first of them who was created. (Hari-V., ए. 806-10; and ४0018 
Sansk. Texts, II. 428.) They were specially a forest people, and were 
scattered all over Northern and Central India. The earliest references shew, 
they occnpied the forest tracts thronghont North India. In Rama’s time 
they held the country all around Pray4ga and apparently sonthwards also 
(Journal, BR. ^. 8., 1895, page 237) ; but in tha Pandavas’ time they occupied the 
high lands of M4lwa and Central India (M.-Bh., Sahha-P., xxix. 1085; xxx. 
1109 and 1170; and Agvamedh.-P., Ixxxiii. 2472-5) and still formed a kingdom 
(Udyoga-P., iii. 84; and xlvii. 1884). It wonld seem that, as the Aryans 
extended their conquests, the Nishaédas were partly driven back into the 
hills and forests of Central India, and were partly subjugated and absorbed 
among the lowest classes of the population as appears from casual allusions 
(Raméy., A’di-K., ii. 12; and M.-Bh., A’di-P., cxlviii; and Vana-P., cxxx. 
10538-9). They are also mentioned as being pearl-divers and seamen in 
anisland which seems to be on the west coast (Hari-V., xov. 5214 and 
5233-9). They were looked npon as very degraded in later times, bnt at 
first their position was nat despicahle, for Rama and Gnha king of the 
Nishddas met as friends on equal terms (Ayodh.-K., xlvi. 20; xlvil. 9-12; and 
xcii. 3); and it seems Krishna's aunt Sruta-deva married the king of the 
Nishadas (Hari-V., xxxv. 1930 and 1937-8). 

भ J have not fonnd tliis name elsewhere, nor is it in the dictionary. Per- 
haps it is to be connected with Sri-kdknla, the modern Sreewacolum, a town 
19 miles west of Masulipatam. It was founded hy king Sumati of the Sata- 
véhanas or Andhras, and was their first capital (Arch. Surv. of 8. India 
by R. Sewell, I. 55; and Report on Amaravati, pp. 8 and 4). 

+ These were a tribe of Savaras (see page 335 note*) who lived upon leaves ; 
hence their name according to the dictionary ; but a forest trihe would hardly ; 
live solely on leaves. Might it not more properly mean “the Savaras who 
wear leaves”? A girdle of leaves was the ordinary clothing of moat of 
the aboriginal tribés; see Dalton’s Hthnology, passim. They appear to be 
the modern Péns, a very low aboriginal caste, common in Orissa and the 
Eastern Circars. 

{ This must mean Maghd, which comes between A-Sleshé and Pirva- 
Phalguni—a meaning not in the dictionary. 


46 


362 CANTO LVIII. 


Lanka,* and the Kalajinas,t the Sailikast, and ithe 

21 Nikatas,§ and those who inhabit the Mahendra|| and 
Malaya§} Mountains and the क्रं Durdura,** and _ those 
who dwell in the Karkotaka forest,tt the Bhrign- 

22 kac’c’has,{{ and the Konkanas,§§ and the Sarvas,|}|| and the 
Abhiras§9 who dwell on the banks of the river Veni,*** 


* Ravana’a capital in Ceylon. 

+ This is given in the dictionary as the name of a people and analysed 
thns—kdla-ajina, “ those who wear black antelope skina;” bat I bave not 
found the name elsewhere. 

¶ Perhaps the same as the S’atldshas in canto Ivii, verse 46. 

§ This name is not in the dictionary, and I have not met it elsewhere. 

|| See page 284, note tf and page 305, note §; yet these may be the mount- 
ains at ©. Comorin, see Journal, R. A. 8, 1894, ए. 261, 

ध See page 285 note*, 

## See page 287 notef. 

++ Karkotaka was the name of the Naga king whom Nala eaved from a 
forest fire (M.-Bh., Vana-P., Ixvi); where that happened is not clear, but 
probably it was aomewhere in the middle or eastern part of the Satpura 
range (866 page 343 note 7); canthat region be intended here? Karkotaka is 
alao stated in the dictionary to be the name of a barbaroua tribe of low origin, 
but I have not met with them elsewhere. Perhaps this word, however, 
may be connected with the modern Karaéd, a town in the Satara Diatrict, 
1687" which are many Buddhist caves. Its ancient name was Karahdkada 
or Karahdkata according to inscriptions (Arch. Surv. of W. India by J. 
Burgeas, Memo. No. 10, page 16, and Cunningham’s Stnpa of Bharhnt 
pp. 131, 135 and 136), and it seems to be the same as Karahdtaka men- 
tioned in the M.-Bh. (Sabhé-P., xxx. 1173) and spoken of there as heretical, 
padshanda, no doubt because it was a Buddhist sanctuary as evidenced hy 
its caves. See 21860 Matsya P. xliii, 29 about Karkotaka, 

tt See page 339 note **. 

§§ Or, more correctly, Konkanas. They arethe inhabitants of the modern 
Konkan, the Marathi-speaking lowland strip between the Western Ghats 
and the sea, from ahout Bombay sonthward to Goa. The Hari-Vamnéa saya 
king Sagara degraded these people (xiv. 784). 

|||| ‘Theae people are not mentioned in the dictionary and I bave not met 
with them elsewhere. Perhaps the reading should he the Sarpas, i.e., “the 
Nagas,” or the S’aravas who are named in M.-Bh. (Bhisbma-P., 1. 2084, 
unless this he a mistake for Savaras.) 

भू शु See page 312 10164. 

#** Thia is no doubt the same as Venyd, the name of two rivers in the 


COUNTRIES AND RACES IN SOUTH INDIA. 363 


the Avantis,* the Dasa-puras,t and the Akanint people, 
23 the Mabd-rashtras§, and Karndtas], the Gonarddhas], 
C’itra-kitakas**, the O’olastt, and the Kolagirastt, 


Dekhan ; see canto Ivii, verses 24 and 26. Hither river is admissible in this 
passage, but the Wain-ganga is meant more probably, because it flows 
throngh territory occupied by aboriginal tribes. 

*# See page 340 note § and page 344 note §. 

+ Or, better, Ddésa-puras, the people of Dasa-pura. This was the capital 
of king Ranti-deva (Megha-D., I. 46-48), and seems from the context there 
to have been situated on or near the R. Chambal in its lower portion. But 
the two acconnts of Ranti-deva (M.-Bh., Drona-P., Ixvii; and Santi-P., xxix. 
1013-22) describe him as exercising bonndless hospitality chiefly with animal 
food, and fancifully explain the origin of the river, C’arman-vatf, as the 
juices from the piles of the hides of the slanghtered animals; this suggests 
that he reigned along the upper portion of the river. 

ft Or A’kanin. Neither is in the dictionary, and I have not found them 
elsewhere. 

§ See page 333 note ¢. 

|| The Canarese. Karnata properly comprises the south-west portion of 
the Nizam’s.Dominions, and all the country west of that as far as the Wes- 
tern Ghats, and south of that as far as the Nilgiria. It did not inclade any 
part of the country below the Ghats, but its application has been greatly 
distorted by the Mohammedana and English. The name 18 prohably derived 
from two Dravidian words meaning “ black country,’’ becanse of the “black 
cotton-soil’’ of the platean of the Southern Dekhan (Caldwell, Grammar 
of the Dravidian Langnages, 34 and 35; and Hnunter’a Imp. Gaz. of 
India, Art. Karnatik). The Karnatakas are mentioned in the Bhishma-P. 
list (ix. 866). 

नु Go-narda ia given in the dictionary as the name of a people in the De- 
khan, bunt I have not found either form elsewhere. Goa 18 said to have had 
a large number of names in ancient times 5 but this does not appear to have 
been one of them (Imp. Gaz. of India, Art. Goa}. 

## The people of C’itra-kata; it appears to have been the range of hille 
(comprising the modern monnt Chitrakut) extending from south of Allaha- 
bad to about Panna near the R. Ken (see Journal, R. A. S., 1894, p. 239); एप 
these people are very much out of place here. 


+t See page 331 note. 
tt Thie name does not seem to be connected with the Kolas who are men- 


tioned in verse 25, The Kolagiras are no doubt the same asthe Kolvagireyas, 
who are placed in South India in the description of Arjuna’s following the 
sacrificial horse (Aéva-medh.-P., Ixxxiii. 2475-7); and they would presum- 


364 CANTO LYIII. 


the people who wear matted hair* in Kraniic’a-dvipa,t 
24 the people who dwell by the Kaveri and on mount 


ably be the inhabitants of Kolagiri, which is placed in Sonth India in the 
account of Sahadeva’s conquests there, and which appears to have been an 
extensive region for the whole of it is spoken of (Sabha-P., xxx. 1171). Kola- 
giri may mean “the hills belonging to the Kols,” but the Kols seem to 06 
intended by the Kolas in verse 25. Kolagira may be compared with Kodagu, 
the ancient name of Coorg, which means ‘steep mountains’ (Imp. Gaz. of 
India, Art. Coorg), and might therefore have led to the modification of the 
final part of the name to agree with the Sanskrit 0४५ ; but see page 366 nate f. 
The name Kolagira somewhat resembles the Goldngulas of canto lvii, verse 
45; and Golangula might be a corruption of Kodungalir, which is the 
modern town Cranganore, 18 miles north of Cochin. It had a good harbour 
in early times, and was a capital town in the 4th century A.D. Syrian Chris- 
tians were established there before the 9th century, and the Jews had a 
settlement there which was probably still earlier. It is considered of great 
sanctity by both Christians and Hindos (Imp. Gaz. of India, Art. Ko- 
१०881081}. 

* Jatd-dhara; the dictionary gives it asa proper name. च 2{8 also means 
“Jong tresses of hair twisted or braided together, and coiled in a knot over 
the head so as to project like a horn from the forehead, or at other times 
allowed to fall carelessly over the back and shoulders.” 

t+ This was no doubt the county of which Krauiic’a-pura was the capital, 
for dvipa appears to have had the meaning of “land enclosed between 
two rivers,” the modern doab; cf. Stkala-dvufpa, the doab in which Sakala 
(see page 315 note ft) was situated, and the Seven dutpas all in North India 
(Sabhi-P., xxv. 998-9), The Hari-Vamsa says Sirasa, one of Yadu’s sons, 
fonnded Krauiic’a-pura in the South region in a district where the soil was 
eopper-coloured and champaka and afoka trees abounded, and his conntry 
was known as Vana-vasi or Vana-vdsin (xcv. 5213 and 5231-3); and 
also that that town was near the Sahya Mts., and was situated appa- 
rently south of a river Khatvingi and north of Gomanta hill (xevi. 5325-40). 
11 Gomanta was the modern Goa, these indications agree fairly well with 
the Krauiic’alaya forest mentioned in the Ramay. (Aran.-K., Ixxiv. 7), which 
appears to have been situated between the Godavari and Bhima rivers 
(Journal, R. A. 9. 1894, page 250). But the town Bana-vési or Banawiasi, 
which was २ city of note in early times, is in the North Kanara district, on 
the R. Warda (tributary of the Tungabhadra), 14 miles from Sirsi, in lat. 
14° 33’ N., long. 75° 5’ E. (Imp. Gaz. of India, Art. Banavasi; Arch. 
Surv. of W. India, No. 10, pp. 60 note and 100); and this is south of 
Goa. This was the country of the Vana-vasakas (seo page 333 note *), 


“a 


COUNTRIES AND RACES IN SOUTH INDIA. 365 


Rishyamtka,* and those who are called Nasikyas,t and 
those who wander by the borders of the Sankha and 
Suktif{ and other hills and of the Vaidirya mcuntains, § 
25 and the Varicaras,|| the Kolas,§ those who inhabit 
C’armapatta, ** the Gana-vahyas, t+ the Paras, tt those who 
26 have their dwellings in Krishnaé-dvipa,§§ and the peoples 
who live by the Surya 11111 |||| and the Kumuda hill, 


* See page 289 note f. 

+ These are, no doubt, the people of Nasik; see page 339 note ||. 

t The text is Sunkha-sukty-ddi-vaiddrya-Saila, which may be so rendered 
as to make Sankha and Sukti two of the hills which compose the Vaidirya 
chain. I have not met with them elsewhere, and neither 16 in the dictionary 
as the name of a hill. Sukti can hardly'be an error for the Sukti-mat range 
(see page 306 note §). 

§ This is the Satpnra range, for the Pandavas in their pilgrimage went 
from Vidarbha and the R. Payoshni (the Purna and Tapti, see page 299 
note t), across these monntains, to the R. Narmada (Vana-P., cxx. and 
exxi). This range was placed in the Sonthern region (ibid., Ixxxviii. 8343), 
and also apparently, 86 Vaidirya-sikhara, in the Western region (ibid., 
Ixxxix. 8359-61); and in the former of these two passages it is called 
mant-maya. 

|| I have not found this name elsewhere, nor ia it in the dictionary. 

शु See page 331 note {, but the passages cited there with reference to this 
people appear to refer to the Kolagiras; see page 363 note{f. The Kols are 
a collection of aboriginal tribes, who are said to have dwelt in Behar in 
ancient times, but who now inhabit the mountainous districts and plateaux 
of Chutia Nagpur and are to be fonnd to a smaller extent in the Tributary 
States of Orissa and in some districts of the Central Provinces (Imp. Gaz. 
of India, Art. Kol). 

भ This ig not in the dictionary and I have not met it elsewhere. Is it 
to be identified with Salem in Madras? 

++ I have not met this elsewhere. Does it refer to the Ganapati dynasty 
which flourished on the eastern coast dnring the 13th cent. A.D. ? 

tt This 18 not in the dictionary and I have not fotnd it elsewhere. 

§§ Ihave not met this name elsewhere, bunt it obviously refers to the R. 
Krishna or Kistna, and probably means one of the doabs (see page 364 
note +) beside that river, either between the Kistna and Bhima or between 
thé Kistna and Tungabhadra. 

||| I have not met 11118 name elsewhere. 

qq I have not found this name elsewhere. Comparing the varions readings, 


366 CANTO LYVIII. 


the Aukhavanas,* and the Pisikas,+ and those who are called 
27 Karma-nayakas,{ and those who are called the Southern 
Kaurushas,§ the Rishikas,|| the Tdpasdsramas,Q the 
Rishabhas,** and the Simhalas, t+ and those who inhabit 


it seems to have some connexion with the HKusumas of canto lvii verse 46; 
see page 332 note ff. 

* This is not in the dictionary, and I have not found it elsewhere. Per- 
haps it is to be connected with the Okhalakiyas mentioned in Arch. Surv. of 
W. India, no. 10, pp. 34-35. 

+ Or as the text may be read, Sapistkas. Pisika isin the dictionary, but I 
have not met with either name elsewhere. । 

व I have not {070 त this name elsewhere and it is not in the dictionary. 
Perhaps the reading should be Kambu-ndyakas or Kombu-ndyakas, and mean 
the people of Coorg. “ According to tradition, Coorg was at this period 
(16th century A.D. ?) divided into 12 kombus or districts, each ruled by an 
independent chieftain, called a ndyak” (Imp. Gaz. of India, Art. Coorg). 
The similarity of the names is very remarkable. 

§ This name is not in the dictionary and I have not met with it elsewhere 
Perhaps it sbonld be Kdrushas (see page 341 note t), aud the people intended 
are a southern branch of that nation. 

|| These are the people mentioned in the Ramay. (Kishk -K., xli. 16) and 
M.-Bh. (Karna-P., viii. 287) and Hari-Varnéa (cxix. 6724-6). There was also 
a river called the Rishikd (M.-Bh., Vana-P., xii. 493) which may be connected 
with the same people. I have found no further data for fixing their position. 
See page 332 notet; the Mushtkas mentioned there may perhaps be the 
people dwelling on the R. Musi, the tributary of the Kistna on which 
Haidarabad stands (Imp. Gaz. of India, Art. Kistna). 

q I have not met this name elsewhere nor is it in the dictionary. Perhaps 
it refers to the descendants of ascetics, 866 page 339 note ft. 

** These are, no doubt, the inhabitants of Rishabha-parvata mentioned in 
the M.-Bh. (Vana-P., lxxxv. 8163-4) and placed there hetween Srfi-parvata 
and the Kaveri. Sri-parvata 18 on the Kistna in the Karnul district (see 
pige 290, notef). The Rishabha hills are therefore probably the southern 
portion of the Eastern Ghats, but none of the ranges there appears to have 
any name resembling this. 

++ The people of Ceylon. They are named in the M.-Bh.; it is said the 
Simbala king attended Yudhishthira’s Raja-stya sacrifice (Sabha-P., xxxiii. 
1271; and Vana-P., li. 1989) ; and the Simhalas brought to him presents of 
lapis lazuli, which is the essence of the sea (samudra-sdra), and abundance of 
earls and elephants’ honsings (Sabha-P., li. 1893-4). They are also named 
९.५६ on the Kauravas’ side in the great war (Drona—P., xx. 798). 


~~~ च 


COUNTRIES ANDO RACES IN SOUTH INDIA. 367 


28 Kéfici*, the Tilangas,+ and the peoples who dwell in 
Kuiijara-darit and Kac’c’ha, § and Tamra-parni, || such is 
the Tortoise’s right flank. 

29 And the constellations, the Last Phalgunis, Hasta and C’itra 
are in the Tortoise’s right flank. 


This name is not I believes given to Ceylon in the Ramay., but the name 
Simhikd is given to a terrihle female Rakshasa who dwelt in the middls of 
the sea between India and Ceylon, and whom Hantman killed as he leapt 
across to the island (Kishk.-K , xli. 38; and Sund.-K., viii. 6-13). 

* This 18 Kdzic't-puram or Kdiic't-varam, the modern Conjsvaram, about 
37 miles south-west of Madras. Itis not, I heslieve, mentioned in ths 
Ram4y. or M.-Bh., unless the Kdie’yas who are named as fighting in the great 
war (Karna-P., xii. 459) are the people of this town, hnt the proper reading 
there should probahly he Kasyas, the people of Kasi or Benares. Conjevaram, 
nevertheless, is a place of special:sanctity, and is one of the seven holy 
cities of India. Hwen Thsang speaks of it in the 7th century A.D. as the 
capital of Dravida. It was then a great Buddhist centre, but about the 8th 
century hegan a Jain epoch, and that was succesded by a period of Hindu 
predominance (Imp. Gaz. of India, Art. Conjevaram). 

+ This form is not in the dictionary; but it is no donbt the same as 
Tailanga or Tri-linga, that is Telinga, the modern Telugn country. It coin- 
cided more or less with the ancient kingdom of Andhra (ses page 337 note §). 
T have not found this name in any shapes in the Ramay. or M.-Bh.; Andhra 
is the name which occurs in thoss hooks. 

त This probahly means “the valleys of the Kufijara hills,” and the re- 
ference may he to mount Kuiijara, which is mentioned in the Ramay. as 
situated in the South, hut not in a clear manner (Kishk.-K., xli. 50). I have 
not met the name elsewhere, but as this place is joined with Kac’c’ha in 
ons compound (see next note) it may mean part of the Travancore hills. 
Kuiijara-dari is given in the dictionary as the name of a place. 

§ This 18 Kochchi, the modern Cochin, in Travancore. It is not I belisve 
mentioned in the Ram4y. or M.-Bh., except once in the latter book in the 
acconut of Sahadeva’s conquests in the South (Sabha-P., xxx. 1176). Both 
Christians and Jews are said to have settled here early in the Christian era, 
and they were firmly established here by the 8th century. 

|| This is the name of the modern river Chittar in the extrems South 
(see page 308, note tt), and also of the district near it. It appears, morsover, 
to be the name of a hill in the extreme South (Bhishma-P., vi. 252). It is 
also the name of a town in Ceylon, after which the name was extended to 
the whole island (dictionary). The island seems to he meant by the words 
Témrdhvaya dvtpa in the M.-Bh, (Sabha-P., xxx, 1172). 


368 CANTO LVIII. 


30 Andnextis the outer foot.* The Kambojas,t and Pah- 
lavas, { and the Badava-mukhas, § and the Sindhus || and San- 
31 viras,{ the Anartas,** the Vanita-mukhas, t+ the Dravanas,tt 
the Sargigas,§§ the Sudras, |||| the Karna-pradheyas JF 


* Vahya-pddas; the right hind foot is meant as is stated expressly in 
verse 33, but (because perhaps this word is vague) the names that follow are 
sadly confused and belong to all regions in the west and north-west. 

+ See page 318, note §; they are ont of place here. 

t See page 314, note *; these also are out of place. 

§ This should perhaps be connected with Badavd, a tirtha apparently in 
Kashmir (M.-Bh., Vana-P., lxxxii. 5034-42). <A river of the same name is 
mentioned (itd., ccxxi. 14232), but that seems from its context to be rather in 
South India. Badavé-mukha (which means ‘snbmarine fires’) may also mean 
‘having faces like mares”; and a people called Agva-mukhas are mentioned 
in Matsya Purdna, cxx. 58, as dwelliog north of the Himalayas: see also 
verse 43 below. 

|| See page 315, note *; they are hardly in place here. 

थ्‌] See page 315, note +; these are out of place here. 

## See page 340 note §. ‘he name is derived from an eponymous king 
Anarta, who was the son of Saryati one of the sans of Mann Vaivasvata 
(Hari-V., x. 613 and 642-9). 

++ “‘Those who have faces like women.” I have not met this name else- 
where. It seems, however, to be a proper name and not an adjective. 

tt This as a name 18 not in the dictionary, and I have not found it else- 
where. 

§§ Or ‘and the Argigas or Argigas,” as the text may be read. These 
names are not in the dictionary and I have not met with them elsewhere. 
Perhaps the correct reading shonld he Sdrydtas. They were a tribe, so-called 
from their chief Saryéta the Manava, who settled down near where the iishi 
C’yavana dwelt, and gave his danghter Su-kanyé to the rishi to appease his 
wrath (Sata-P. Brah.,1V.i.5). He is called Sarydtiin the M.-Bh. (Vana-P., 
0४२1, 10312; and cxxii.) where the same story is told rather differently; and 
also in ths Hari-Vamé&a, where he is said to he a son of Manu and progenitor 
of Anarta and the kings of Anarta {x. 613, and 642-9). From all these pas- 
gages it appears the Saryétas were in the West, in Gujarat; and C’yavana asa 
Bhargava is always placed in the West, near the months of the Narhada and 
Tapti. Bnt perhaps the most probable reading is Bhargavas ; they wers in 
the West (see page 310, note f). 

||| See page 313 note ft 

भु शु This name is not in the dictionary and I have not found it elsewhere. 
It can have nothing to do with Karna one of the heroes of the M.-Bh., for he 


COUNTRIES AND RACES IN WESTERN INDIA. 369 


and Varvaras,* the Kirdtas,t the 2419488; { the 
32 Pandyas§ and the Paragavas,|| the Kalas, the 
Dhurtakas,** the Haimagirikas,tf the Sindhu-kélaka- 


reigned in Angain the East. Prddheya means a descendant of Pridha, one 
of Daksha’s daughters, and thatalso is inadmissible. It suggests Rddheya, 
which was a metronymic of Karna, but that is equally unsuitable. It seems 
therefore the words must be taken as a whole forming one name, and then it 
suggests comparison with Karna-prévdra which would be the same as Karna- 
pravarana (see page 346, note ft). 

* See page 319, note *, This word is compounded with the preceding 
name; it hardly seems to be in place here, 

+ See page 322, note ||; they seem to be out of place here, unless any 
Kiratas inhabited the southern part of the Aravalli hills or the extreme 
western part of the Vindhya mountains, and that seemsimprobable. Seo 
also Adhama-kairdtas in verse 44 below, and Kirdtas are mentioned again in 
verse 50. 

{ See page 317, note *; they seem to be out of place here. 

§ These people are 0४४ of place here; see page 331, note §; they should 
be properly in the right flank. 

|| I have not met this name elsewhere; but, no doubt, it denotes some 
people, who claimed descent from Parasn-Rama and who wonld therefore be 
somewhere on the western coast between Bombay and the Narmada; see 
page 310, note +. It is said there was a dynasty of ParaSava kings after the 
great Paurava line came to an end (Matsya Purana, 1. 73-76) but it does not 
appear where. 

थ This is not in the dictionary, andI have not met it elsewhere. It sug- 
gests a connexion with the Kdlibalas of canto lvii, verse 49; but Kala also 
means, “emitting a low or inarticnlate sound,” and it was an old fable that 
a people existed, who could not speak articulately, but hissed like serpents, 
see Mandeville’s Travels, chap. xviii. and xix. Kala occurs again in 
verse 36. 

** T have not found this elsewhere as the name of a people. The word 
however means ‘a 1081716 ' and may be an adjective to Haima-girikas. 

++ The people of Hema-giri. This is not given as the name of a place im 
the dictionary, but it may be a synonym for Hema-kifa or Hema-sringa. Ib 
18 said in the M.-Bh. the latter is the portion of Himavat from which the- 
Ganges issued formerly (Adi-P., clxx. 6454-5), and Hiranya-éringa is probably 
the same (Bhishma-P., vi. 237). Hema-kita was near the rivers Nanda and 
Apara-nandé and between the sources of the Ganges and Kausiki (Vana-P.,. 
cx. 9968-87); and it is allnded to in other passages but they are not olear 
(e.g., id., clxxxix. 12917; Bhishma-P., vi. 198, 202, 236 and 246). The last of 


-47 


370° CANTO LVILI. 


vairatas,* the Saurashtras,t and the Daradas,¢ and the 
33 Dravidas,§ the Maharnavas ||—~these peoples are situated m 
the right hind foot. 
And the Svatis,Q Visakha and Maitra** are the three 
corresponding constellations. 
34 The hills Mani-megha,tt and Kshuradri,tf and Khafijana,§§ 


these passages says the Gnuhyakas dwell on Hema-kata. The Matsya Pursna 
s#ys Hema-Sringa is south-east of Kailasa, and the R. Lanhitya, or Brahma- 
putra, rises at its foot (cxx. 10-12); and that two rivers rise in Hema-ktta 
which flow into the eastern and western seas (zbid., 64-5). 

* This seems to be erroneous, yet it is not easy to snggest an amendment. 
The first part, no doubt, refers to the R. Sindhn and the Sindhn people but the 
latter part appears unintelligible. Perhaps the reading should be Sindhu- 
kila-suvirakéh or Sindhavds c’a suvtrakéh meaning the Sindhus and the 
Suviras (see page 315, notes = and +); but these two people have been men- 
tioned already in verse 30. 

+ The people of Surgéshtra; see page 340, note f. 

{ See page 318, note ||. They are quite ont of place here. 

§ The Dravidas are often alluded to in the M.-Bh. (e.g., Sabha-P , xxxiii. 
1271; Vana-P., li. 1988; Karna-P., xii. 454; &c.), but are not mentioned in the 
tamay., I believe, except in the geographical canto (ali. 18). They are 
sometimes closely connected with the Péandyas (Sabha-P., xxx. 1174), but the 
tame was applied in a general way to denote the sonthern branches of the races 
now classed as Dravidian, and it is the same as Tamil (Caldwell’s Grammar of 
the Dravidian Languages, pp. 12-15). Their territory inclnded the sea coast 
in early times (Vana-P., cxviii. 10217). Itis also said they were kshattriyas 
and became degraded from the absence of brahmans and the extinction of 
sacred rites (AnuSas.-P., xxxiii. 2104-5; Mann, x. 43-44). 

|| I have not met this name elsewhere. It means “dwelling hy the 
ocean,” and is probably sn epithet of Dravidas, for they bordered on the sea 
as mentioned in the last note. 

The plural seems peculiar. 

** Or Ana-radhi. 

t+ I have not met this elsewhere. It may be the same as Mt. Mani-mat 
(Drona-P., Ixxx. 2843); which appears to be also intended in Vana-P., lxxxii. 
6048, and if so would denote the range of ‘hills enclosing Kashmir on the 
south, according to the context. It may also be the same as the “ jewelled 
mountain Su-megha” mentioned in the Ramdy. (Kishk.-K., xiii. 40). 

tt This 18 not in the dictionary, and I have not found it elsewhere. 

§§ This is not in dictionary as the name of a mountain, and I have 
not found it elsewhere. 


COUNTRIRS AND RACES IN WESTERN INDIA. 371 


and Asta-giri;* the Aparantika people,t and Haihayas, f 


* This does not.appear to be the name of any particular mountains, 
but rather denoted in a vague way mountains in the west behind which the 
gun sets. It is mentioned in the Ramdy. as Asta-giri (Kishk.-K., xxxvii. 22), 
and as Asta-parvata (id., xliii. 54). 

+ See note to Aparantas, page 313, note f. This half line Apardntikd 
Hathayd&e’a is a syllable too long; it would be better to read either Apardntd 
or 07116 the ¢’a. 

{ The Haihayas were a famous race, the descendants of an eponymous 
king Haihaya, whois said to have heen a grandson or great-grandson of 
Yadu, the eldest son of Yayati (Hari-V., xxxiii. 1843-4; and Matsya Purana, 
xliii. 4-3. Yadu 18 said to have been king of the north-east region (Hari-V., xxx. 
1604, 1618), but the references to the earliest movements of the Haihayas 
are hardly consistent. Mahish-mat, who was fourth in descent from Hai- 
haya, is said to have founded the city Mahish-mati on the Narmada (see page 
333, note {; and id., xxxiii. 1846-7), and his son Bhadra-Srenya is said to 
have reigned in K&si or Benares, which the Vitahavya branch of the Hai- 
hayas had previously conquered from its king Haryagva, but HaryaSva’s 
grandson Divoddsa defeated them and regained his capital (M.-Bh., Anuéas.- 
P., xxx. 1949-62; Hari-V., xxix. 1541-6; and xxxii. 1736-40). The great 
king Arjuna Kartavirya, who was ninth in descent (Hari-V., xxxiii. 1850-90 ; 
and Matsya P., xliii. 18-45), reigned in Andpa and on the Narmada and had 
the great conflict with Rama Jaémadagnya, which ended in the overthrow of 
the HWaihayas (M.-Bh., Vana-P., exvi. 10189—exvii. 10204; and Snti-P., 
xlix. 1750-70; and pages 333 note *, and 344 note *). The Haihayas and 
T4lajanghas in alliance with Sakas, Yavanas, Kambojas and Pahlavas are 
said to have driven Bahu king of Ayodhya out of lis realm, but his son 
Sagara drove them out and recovered the kingdom (Vana-P., evi. 8831-2; 
and Hari-V, xiii 760 —xiv. 783). 

The Haihaya race comprised the following tribes, Vitihotras (or Vita- 
havyas ?), Saryadtas, Bhojas, Avantis, Taundikeras (or Kundikeras), and 
Télajanghas; the Bharatas, Sujatyas and Yddavas are added, and the 
Virasenas, Anartas and C’edis also appear to have sprang from them (Hari-V., 
xxxiv. 1892-6; and Matsya-P., xliii, 46-49). Comparing the territories 
eccnpied by these tribes, it appears the Haihaya race dominated nearly all 
the region sonth of the Jnmna and Aravalii hills as far as the valley of the 
Tapti inclusive of Gujarat in ancient times {see pages 333 note ‡, 3835 note §, 
340 note §, 342 note ft, 344 all the notes, 351 note **, 352 note *, and 368 
note §§); and Cunningham says that two great Haihaya States in later 
times had their capitals at Manipur in Maha Kosala (or Chhattisgarh) and at 
Tripura (or Tewar) on the Narbada (Arch. Sarv. Repts., IX. 54-57). 


372 CANTO ए,ए 17. 


35 the Santikas,* Viprasastakas, + the Kokankanas,{ 72१? ९/8.- 
dakas,§ the Vamanas,|| and the Avaras,§] the Tarakshuras, ** 


* I have not met this elsewhere, and it is not in the dictionary as the name 
of a people. It may be the same as the Sdéikas (M.-Bh., Bhishma-P., ix. 354; 
perhaps the Sagakas in Vana-P., 01111. 15257 are the same) ; or the reading may 
be Stkalas, the people of Sékala, the capital of Madra (see page 315, note, f). 

+ This is not in the dictionary and I have not met it elsewhere. It appears 
to be a proper name and not an adjective. 

{ This is not in the dictionary and I have not found it elsewhere. Perhape 

the reading shonld 6 Kokanadas, a people in the north-west classed with 
the Trigartas and Dirvas (M.-Bh, Sabhé-P., xxvi. 1026), or Kokarakas who 
seem to be the same (Bhishma-P., ix. 369). 

§ This is given in the dictionary as the name of a people, bni I have not 
met it elsewhere. Perhaps a better reading would be Panc’adakas or Paiie'a- 
nadas, “‘the people living beside the R. Pajic’anada,” which appears to be 
the single stream formed hy the conflnence of the five rivera of the Panjab 
(M.-Bh., Vana-P., Ixxxii. 5025; Bhishma-P., lvi. 2406; and dictionary) ; hat 
this name seems to be also applied to the five rivers collectively (Vana-P., 
cexxi. 14229), and to the conntry watered by those five rivers (Sabha-P., 
xxxi. 1193; Udyoga-P., iii 82; and xviii. 596-601; Karna-P., xlv. 2100 and 
2110; &€. ; Hari-V., xcii. 5018; and Ramay., Kishk.-K., xliii. 21), and to the 
inhabitants of it (Bhishma-P., lvi. 2406; and Ksrna-P., xlv. 2086): see also 
Lassen’s map (Ind. Alt.). 

|| This 18 given in the dictionary as the name of a people, bni I have not 
fonnd it elsewhere. Perhaps a better reading wonld be Vdnavas, who are 
mentioned in the M.-Bh. (Vana-P., ix. 862), or Vandyavas. There was a 
district called Vandyu or Vandywu, which appears to have been situated in the 
north-west, and which was famona for its breed of horses ‘M.-Bh., Bhishma- 
P., xci. 3974; Drona-P., cxxi 4831; Karna-P. vii 200; and Rémiy., Adi-K., 
vi 24), It appears to be the modern Bunnu in the north-west of the Panjab. 

|] This is not given as the name of a people, and the word means, ^ low,” 
and “western.” This name may be compared with Aparas, a people men- 
tioned in the Ramay. (Kishk.-K., xliii 23); and see page 313, note + and 
Aparintikas in verse 34. But # hetter reading for the text hy-avards is 
perhaps Varvards; see page 319, note * and page 369, note *, 

*# This is not in the dictionary, and I have not met with it elsewhere; bat 
Térakshati and Tdrakshiti are given as the name of a district to the west of 
Madhya-deSa. There was also a kingdom called Turushka in later times 
(Aroh. Surv. of W. India, Memo. No. 10, p.7). The Turnshkas are the 
Turks, and their country Turkestan. A people called Térkshyas are men- 

tioned in M.-Bh., Sabha-P., li. 1871. 


COUNTRIES AND RACES IN WESTERN INDIA. $78 


the Angatakas,* the Sarkaras,t+ the Salma-vesmakas, f 
36 the Guru-svaras,§ the Phalgunakas, || and the people who 
dwell by the river Venu-mati,G and the Phalgu- 
lukas, ** the Ghoras,¢f and the Guruhas,{{ and the 


* IT have not found this elsewhere, and it ia not in the dictionary. A 
place called Anga-loka is assigned to the west in the Rémdy. (Kishk.-K., xliii. 
8), and Angas and Anga-lokyas are mentioned to the north of India in the 
Matsya Purana (cxx. 44 and 43). 

+ This is not in the dictionary, and I have not found it elsewhere. A 
river Sdrkardvarta is mentioned (Bhagavata Porana-V., xix. 17), but appears 
to be inthe sonth. A great house-holder and theologian Jana Sarkarakshya 
is alluded to (C’haéndogya-Up.-V., xi. 1), Perhaps the reading may be Stkalas, 
the people of S&ksla the capital of Madrs (see page 315, note J). 

¶ This is not in the dictionary, and I have not fonnd it elsewhere. 
It suggests sdla-vefmakas, “those who live in honses with spacious rooms,” 
and it may be an adjective to Sarkaras. Perhaps we should read Sélvas as the 
first part of the word (see page 349, note §} but, if so, the latter part seems 
unrecognizable. 

§ I have not met with this elsewhere, and it ia not in the dictionary. 
It may be an adjective, ‘ deep-voiced,” describing the Phalgunakas. Per- 
haps the reading shonld be Gurjaras They appear to have been settled in 
the Panjab or Upper Sindh, and to have been driven out by the Balas about 
500 A.D., and pushed gradually southward, till at length they occupied the 
country around the peninsula of Kathiawar, thence called Gujarat after 
them (Cnnningham, Arch. Surv. Repts., Il 64-72). Or perhaps the reading 
might be Gurusthala; a river Guru-nadé is mentioned in the west region, but 
without data to identify it (Hari-V., clxviii. 9516-8). 

|| Or better, Phalgunakas. I have not met with it elsewhere. A similar name 
Phalgulukas occurs jnst below. 

बी This is not ia the dictionary, and 1 have not met with it elsewhere. It 
००९०8 again in verse 39. A people called Venikas are mentioned in the M.-Bh. 
(Bhishma-P., li. 2097). 

** This resembles Phalgunakas above. I have not found it elsewhere. 
A monntain called Phena-girt or Phala-girt igs mentioned in the Ramay. as 
situated in the west near the month of the Indus (Kishk.-K., xii. 13-17, and 
Annotations). 

++ These are no doubt the same as the Ghorakas mentioned in the M.-Bh., 
Sabha-P., li. 1870; but I have not found any data to fix their position. 

tt I have not met this elsewhere, but it is stated in the dictionary to be 


the name of a people in Madhya-deSa, and the word is also written Guduha, 
Gulaha and Guluha. 


374 CANTO LYIT. 


Kalas,* the Ekekshanas,+ the Vaji-kesas,{[ the Dirgha- 
37 grivas,§ and the C’tlikas, || and the Aéva-kegas, {these 
peoples are situated in the Tortoise’s tail. 
38 And so sttuated also are the three constellations Aindra, ** 
Mala, and Pirva Ashadha. 
The Mandavyas,tt and C’andakharas,tt and Asvakalanatas,§§ 


* This has occurred before in verse 31. 

+ ‘““Yhe one-eyed.” It was an old belief that such people existed. ‘Men 
with only one eye in their forehead” are mentioned in the M.-Bh. (Sabha-P., 
1. 1837) ; the Cyclopes are famous in Greek and Latin literature; and a 
one-eyed race is spoken of as dwelling somewhere in the Indian Ocean by 
Mandeville (Travels, Chap X1X). 

t ‘‘ Those who have hair or manes, like horses.” I have met no snch name 
elsewhere, except that the synonymous name Agva-kegas occnrs in the next 
line of this verse. Neither is it in the dictionary. 

§ “Tie long-necks.” I have met no such name elsewhere. 

|| This name is the same as the C’ulikas mentioned in canto lvii. verse 40, 
bnt the position does not quite agree ; these are in the west and the others 
in the north. A people Vindha-c’ulakas are named in the Bhishma-P. list 
(ix. 369) and appear to be in the north A dynasty of kings called C’tlikas 
is said to have reigned after the great Paurava line came to an end (Matsya 
Purana, 1. 78-76). 

बु ‘*Those who have hair, or manes, like horses.” It is the same as 
‘Vdji-kefas mentioned above. 

** For Aindra-milam read Aindram mélum, Aindraisthe same as Jyeshthé. 

++ They are mentioned again in verse 46. ‘They may be a tribe which 
claimed descent from the rishi Jldndarya, to whom Janaka king of Videha 
is said to have sung a song (M.-h., Yanti-P., cclxxvii), and whose hermitage 
is alluded to, as situated somewhere perhaps between Ondh and North Behar 
(Uriyogu-P., clxxxvil. 7355); but Mandavya-pura is ssid in the dictionary to he 
situated on the R. Godavari. A people called Mandikas nre mentioned in the 
M.-Bh. (Vana-P., ९6771. 15243). The Vimandavyas are named in verse 6 above. 

tt I have not met this name elsewhere, nor is it in the dictionary ; but 
it euggests Kandahar, and the position agrees. A people C’arma-khandikas 
are mentioned in canto lvii. verse 36. 

§§ This seems a compound. The first part appears to he the Aésvakas ; 
‘they are mentioned in the M.-Bh. (Bhishma-P., ix. 351), and are placed in 
the north-west and identified with the Aspasii and Asesakani by Laesen (Ind. 
‘Alt, Map). The latter part however is very doubtful. A people Lalitthas 
are mentioned in the M.-Bh. (Drona-P., सश. 692) and appear from the con- 
text to have been a north-western race. ४. 


COUNTRIES AND RACES IN NORTH-WEST INDIA. 019 


39 and the Kunyataéladahas,* the Stri-vahyas,f and the Ba- 
likas,t and the Nri-simhas§ who dwell on the Venu- 
40 0891 ||, and the other people who dwell in Valava9], and the 
Dharma-baddhas,** the Alikas,t+ the people who oeceupy 


* This appears to mean the same people as the Kanyaldguyas of the 
Bhishma-P. list (ix. 360). It seems to he a compound, but the component 
names are very uncertain. The latter part may he Ladakas; they are mentioned 
in the M.-Bh. (Bhishma-P., 1. 2083), though there are no data to identify 
them; hut Ladaha is given in the diotionary as the name of ४ people. As 
regards the first part Kunxapa and Kunaha are given in the dictionary aa tho 
name of a people; and Kulatthas are mentioned in the M.-Bh. (Bhishma-P., 
ix. 373) and Matsya Pnrana (cxx. 44) as a people to the north of India. A 
country Kolika is placed in the west in the Ramay., and Koléta seems to 
be another name for it (Kishk.-K., xlitit. 8, and Annotations), A country 
Kulita is also mentioned in the M.-Bh, (Karna-P., xii. 475 and 485), 

+ I have not met this elsewhere, and it is not in the dictionary. It may 
perhaps mean “those who live apart from women;” hunt the reading is 
more prohahly Séri-rdjya. This was the name of a country and people, 
mentioned in the M.-Bh. and situated apparently north of the Himalayas, 
near the Hinas and Tanganas (Vana-P., li. 1991; and Yéanti-P., iv. 114). 
Sirt-loka is mentioned apparently as a place north-west of India in an 
alternative reading to Ramay., Kishk.-K., xliii. 20 (Gorresio’s Edition, Anno- 
tations). 

+ This is not in the dictionary, and I have not found it elsewhere. The 
reading should prohahbly he Béhitkas or Vahlikas, see page 811, note कू. 

§ “The men-lions.”’ I have not met this elsewhere, and it is not in the 
dictionary as the name of a people. 

|| This is not in the dictionary and JI have not found any river of 1918 
name 111 the north-west. It has been mentioned in verse 86 ahove. 

बू Valdva-stha; this might also he read as Vala+avasthdé. I bave not met 
either word elsewhere. A town or river Buldkd is mentioned in the M.-Bh. 
as sitnated in North India (AnnSas.-P., xxv. 1706), 

** “Those who are firmly attached to the Law”; or perhaps Dharma- 


buddha, “ those who are enlightened inthe law.’ It seems to he an ad- 


jective rather than 8, proper name, and may qualify Alfikas. I have not met 
with it elsewhere as a proper name, and the nearest resemblance to it 38 
Bdhu-bddha of the Bhishma-P. list (ix. 362); see page 317, note §. The 
Madhumattas of the same list (ix. 860) are prohahly the same people. 

++ This 18 not in the dictionary, and I have not found it elaewhere. The 
people intended are no donht the Ulikas, and the text shonld read tatholikd 
inatead of tathdlékd. For the Ulikas see page 346, note f+. 


376 CANTO ए, 


Uru-karma *—these peoples are in the Tortvise’s left hind f 
foot. { 
4} Where also 48116411 and Sravana and Dhanishtha are 
situated. 
The mountains Kailasa, § and Hima-vat, Dhanush-mat, || and 
42 Vasu-mat,§ the Kraufiéas,** and the Kurus tf and Vakas,tt 


* J have not met this elsewhere and it is not in the dictionary. It is per- 
haps to be connected with the Urnas; see page 324, note ft. A people called 
Urdamarus are placed in the north in the Matsya Purdéna (cxx. 48). 

+ For pdréve read pasc’e ? 

{ This verse closes with the werd bhdgure; it 18 not m the dictionary and 
seems to be erroneous. Should the reading be bhdsure, “ brilliant,” an epithet 
to Ashédha and S’ravana P 

§ This mountain ie of course constantly mentioned throughout Sanskrit 
literature, and the references indicate that it was on the north of the middle 
portion of the Himalaya range. The name is given in modern maps to the 
range of mountains which is situated immediately north of the Manasa lakes, 
and in which the Indus 11868. 

|| This ig given in the dictionary, but I have not met with it elsewhere. 
It may perhaps refer to Himavat; see canto lvii verse 59, where the range is 
compared to a bow in shape. 

q I have not found this elsewhere and it ie not in the dictionary as the 
name of ahill. It may perhaps mean “abounding in wealth” and qualify 
Himavat. 

** These are no doubt the people who dwelt near the Kraufic’a group of 
mountains. This group is called the son of Mainaka, which is called the son 
of Himavat, and therefore appears to have been a portion of the Maindka 
mountains in the great Himavat monntain system (Hari-V., xviii. 941-2). It 
ig mentioned iu the Rémay. as having lake Manasa on its summit with Mai- 
naka lying beyond (Kishk.-K., xliv. 32-37); bnt in the Megha-Dita Kraniic’a 
is placed sonth of that lake, aud there is said to be a pass through it leading 
to the lake (I. 58 and 59 with commentary). The pass must apparently be 
the valley of the source of the Sarjn or Ghogra, and the Kranfic’a mountains 
would therefore be the portion of the Himalaya chain bounding Nepal at the 
extreme north-west. 

++ These must be the Uttara Kurnus, see page 345, note §. The Kurus in 
Madhya-desa have been mentioned in verse 9 above. 

tt These are mentioned in the dictionary, but I have not found them 
eleewhere. A people called Varvas are alluded to in the Mateya Purana 
(cxx. 47). 


COUNTRIES AND RACES tN NORTH INDIA. 377 


and the people who are called Kshudra-vinas,* the Rasalayas,t 
and the Kaikeyas, ‡ the Bhoga-prasthas, § and the Yamunaas, || 


> “Those who have small 10688." This is not in the dictionary and I have 
not mst with it elsewhere. A people called Kshudrakas are mentioned in the 
M.-Bh. (Karna-P., ए. 137); they lived in north India and are generally named 
in conjunction with the Malavas (Sabha-P., li. 1871; Bhiahma-P., li. 2106; 
lxxxviii. 3853; Drona-P , lxx. 2435), and are said to be the Greek Oxydraci. 

+ 1 have not found this slsewhers. It may msan “those who dwell near 
the river 2,8.88.” which is montioned in the Rig-V. (x. 75, 6). I have met 
with no other allusion to it, but Dr. Muir thinks it is prohably are affluent of 
the Indua (Sansk. Texts, 11, 356 and 357). 

t Ses page 317 note ||. 

§ | have not met with this word elsewhere, thongh it is given in the 
dictionary as the name of a people. Perhaps the reading should bs Bhoja- 
prastha, 88 a aynonym of Bhoja-nagara, whioh is mentioned in the M.-Bh. as 
the capital of king USinara or Ushinara, father of king Sivi (Udyoga-P., exvii), 
both of whom were famous monarchs and are often allndsd to in ths M.-Bh. 
(e.g., Vana-P., cxxxi. 10582-94; cxcvi. 13274; Drona-P., lviii; and Santi-P., 
xxix. 932-7). According to the genealogies given (Hari-V., xxxi, 1674-9 ; 
and Matsya Purana, xlviii. 15-21) various Panjab races claimed descent 
from USinara, but the name USinaras was especially appropriated to: the 
descendants of Sivi (Vana-P., cxxxi. 10582), Ths USinaras ars alluded to 
occasionally (९.4. Karna-P., ए, 137; Aitar. Brah., viii. 3, 14; and Kaushit.- 
Up., iv. 1), bat अशं or Sibi is the name which is generally used in the 
M.-Bh. From these paasages and othera (e.g., Sabha-P., xxxi. 1189; li. 1870; 
Vana-P., oxciv. 18249-55; cclxv; cclxx. 15718 and 15743; Bhiahma-P., xviii. 
688-90 ; and li. 2104) it appears the Sivis were grouped with the Trigartas, 
Madras, and other Panjab nations on one side and with the Knrns, 9 41886088 , 
and Matsyas on the other side, that is, with all the nations which snrrounded 
Brahmavarta ; and that their territory was near the Jumna and close to Tri- 
vishtapa or Tri-pishtapa which was part of Brahmavarta (Vana-P., cxxx. 
10556 — oxxxi. 10595; with lxxxiii. 6054-5 and 7073-8 ; and page 290, note ||). 
The Sivis or USinaras therefore appear to have possessed the country 
at the npper part of the Sarasvati, Drishad-vati and Jumna, from Saha- 
ranpur to Pattiala ; with the Ambashthaa to the north-west (see page 379 
note t). In later times they ahared the degradation which the brahmans 
pronounced on the nations of the north-west because of the absence of 
brahmans among them (Annéas.-P., xxxiil. 2103). 

|| These are mentioned in the Bhishma-P. list (1४. 358) and were the 
people who inhabited the Y4mana hills. The Pandavas in returning from 
their visit beyond the Himalayas came to the Yamuna hills, and then to 


48 


378 CANTO LYTIT, 


43 the Antar-dvipas,* and the (11181188, ¶ the Agnijyas,f[ the 
Sardana peoples,§ the Asva-mukhas|| also, the Praptas, J 
44 the long-haired C’ividas,** the Daserakas,f+ tlie Vata- 
4124788, {{ and the Sava-dhanas,§§ the Pushkalas, ||| 


the Sarasvati (Vana-P., clxxvii. 12346-62). The 10808 collected on the 
Kauravas’ side hefore the great war overspread. all the country from Pafic’a- 
nada (the Panjah) to Ahic’e’hatra (866 page 353, note *) including the 
Yamuna hills (Udyoga-P., xviii. 596-601). Hence it appesre these hills were 
the portion of the Himalayas, in which the Jumna hse 108 sonrces, and 
which separate it from the Sutlej. 

* Dvipa in this connexion cannot mean any island, and must mean a dodb 
(see page 364, note ¶). ‘Ihe Antar-dvipas then would mean ‘those 
who dwell within the doahs.” I have not met witn this word elsewhere, 
and here it is prokahly an adjective to the Trigartas, to whom it is very 
appropriate. 

¶ See page 374, note *. 

tI have not found this eleaewhere, and it is not in the dictionary, 
‘he proper reading should no douht be Agneyas. They are mentioned in the 
M.-Bh. (Vana-P., ccliii. 15256). A rishi or man called Agneya Su-dargana 
is spoken of who dwelt in Kuru-kshetra (AnnS‘is.-P., 11. 102-172); and the 
Agneya Salya-kirtana is alluded to in the same region (Raimay., Ayodh.-K., 
Ixxiii. 3). 1४ seeme prohable therefore that the Agneyas were a emall tribe 
inhabiting the northern part of Kuru-kshetra. 

§ Or perhaps “and the Ardana peoples.” I hsve not met with either 
name elsewhere, nor are they in the dictionary. 

|| These are mentioned in the Mateya Purana (cxx. 58). The synonymons 
name Badavd-mukhas occure in verse 30 ahove. It may he noted here that it 
was an old helief there were people who had heads like dogs, Cynocephali 
(Pliny, vi. 30; Mandeville’s Travele, chap. xviii). 

भ I have not found this eleewhere. 1४ may perhaps mean the people called 
Vadhras or Badhnas in the Bhishma-P. list (ix. 368), 

*# ‘This is not in the dictionary, but C’ivuka or C“buke is given. I have not 
however met any of these names elsewhere. The word c’ipita means “ flat- 
nosed.” 

tt See page 321, note *, 

- ‡{ See page 312, note *. 

§§ This is not in the dictionary, and I have not found it eleewhere. It 
seems to he formed on the same plan as Vdfa-dhdna and Ydtu-dhdna. It may 
perhaps mean “those who place their dead in receptacles,” yet it seems 
rather to he a name. 

||| See page 320, note F. 


COUNTRIES AND RACES 1N NORTH INDIA. 379 


and Adhama Kairdtas,* and those who are settled 
45 in Taksha-sild,t the Ambdalas,t the Malavas,§ the 
Madras, || the Venukas,§§ and the Vadantikas,** the 
46 Pingalas,t+ the Mana-kalahas,tt the Hunas,§§ and the 


* The basest or rndest races of Kirdtas; see page 322, note ||. 

+ The Greek Taxila. It is mentioned in the M.-Bh. The name is generally 
connected with Takshaka king of the Nagas; it is said he killed Arjuna’s 
grandsen king Parikshit accerding te a curse ; and that king’s sen Janamejaya 
invaded Taksha-Sil4 and conquered it {(Adi-P., iti. 682-3 and 832-4; xl-xliv; 
and xlix. 1954; 1.1991). It appears hewever to have been named from the 
Takkas, whese capital it was, and Cunningham has identified it near the 
modern Shah-dheri or Dheri Shahan in the Panjab. It was a large and 
famens city and the Takkas held all the country areund (Arch. Sarv. Repis., 
11. 6, 111, 112; XIV. 8). It appears to have contained a great Buddhist uni- 
versity also. 

t These would he the people of Ambala. This name isa late one. It may 
probably be derived from the old Ambashtha, the name ofa peeple often men- 
tioned in the M.-Bh. They are said to have been descendants of king Usi- 
nara and te have been clesely relisted to the Sivis; 836 page 377, note § 
(Hari-V., xxxi. 1674-9; Matsya Pnraya, xlviii. 15-21). They were in the 
north-west and are generally mentioned along with north-western nation 
especially the Sivis and Trigartas (M.-Bh., Sabha-P., xxxi. 1189; Bhishma-P,, 
xviii. 688-90; (रए). 5486; cxx. 5649; and Drona-P., vii. 183). It seema, 
very probable therefere that they occnpied the conntry between Ambala, 
and the Sntlej with the Sivis on their east and south and the Trigartas on 
their nerth-west. 

§ See page 341, note *; but they are quite out ef place here. 

{| See page 329, note *. 

भु This is not in the dictionary, and I have not found it elaowhere. A 
people called Venikas are mentioned in M.-Bh., Bhishma-P., li. 2097. 

** T have net met with this elsewhere. 

++ These peeple are mentioned in the Rimay., ae situated in the West 
(Kishk.-K., xliii. 23, alternative reading; Gerresio's Edition, Annotations). 
Ariver Piijalé is included in the Bhishma-P. list (ix. 385!. But perhaps 
Pingala is an adjective here, “light brown,” and qualifies Hinas; fer the 
Hnns appear to have been a light-complexioned people; see nete §§ below. 

tt I have not met this aa « name elsewhere. It may be an adjective, 
०८ quarrelsome through pride,” and qualify the Hinas. 

§§ The Huns. They are mentioned as an ontside people to the nerth along 
with C’inas, &c., (Vana-P., li, 1991; Bhishma-P., ix. 873; and Santi-P., 
ceoxxvii. 12229), but are not often slluded to at firat. In tho Raghu-Vamsa 


380 CANTO LVIII. 


Kohalakas,* the Mandavyas,t the Bhiuti-yuvakas,{ the 
Satakas,§ the Hema-tarakas,|| the Yaso-matyas,§] and the 
47 Géandharas,** the Khara-sagara-rasis,tf the Yaudheyas, {f 


and the Dasameyas,§§ the Rajanyas,||{| and the Syamakas,J { 


they are placed on the northernmost part of the Indus, and the commentator 
08118 them Mujjunapaddkhydh kshattriydh (iv. 67-68). They appear to have 
been of a light complexion, for their women are pictured as having made 
their cheeks pale red (pdfala) hy beating them in grief (ibid.). For the 
Ephthalitee or White Iluns, see Canningham’s Arch. Surv. Repts., 11. 75-79. 
All the valley of the Upper 8१५६] ia called Hundes. A people called Hdra- 
1145 are also alluded to in the M.-Bh. as an outside people to the north- 
weet (Sabha-P., xxxi. 1194; and 1. 1844). 
* T have not found this elsewhere, but it seems to be the same as the 
Kokarakas (Biishma-P., ix. 369) and Kokanadas (Sabha-P., rxvi. 1026), both 
of whom appear to have been a tribe to the north of the Panjab. 

+ See page 374, note Ff. 
` t I have not met this elsewhere. Perhaps it should be connected with Bhiti- 
laya, which was a place in the north of the Panjab (Karua-P., xliv. 2062-3). 

§ I have not found this elsewhere. 
, || This is not in the dictionary aud I have not met with it elsewhere. 

थू I have not found this elsewhere; it seems to mean a people who live 
on a river Yago-mati. 
 ## See page 314, note ft. 

tt Ihave not met this elsewhere and it is not in the dictionary. Certain 
Khara-patha countries are alluded to in the Matsya Purana (cxx. 56); but 
the name in the text should probably be split up into two names. 

ti These people are generally mentioned along with the Trigartas, Madras 
and other Panjab natione (Sabha-P., li. 1870; and Karna-P., v. 137), and the 
epithet adri-ja, "` mountaineer,” eeems to he applied to them (Drona-P., clxi. 
7208). They are said to have been descended from king Usinara, like the 
Sivis and Ambashthas (Hari-V., Xxxi. 1674-8). Ihave not found any thing 
more to indicate their position, but judging from the portions of the Panjab 
occupied by other nations the Yandheyas may perhaps be placed north of 
the Madras near Lahore 
_ §§ Or Dasamtyas, as they were also called (Sabbi-P., 1. 1825). They were 
a people in the Panjah; they are called ont-castes and are denounced in the 
Karna-P. of the M.-Bh. like the other Panjab nations (xliv. 2054-6, and 2069; 
and xlv. 2090), but I have found no data to fix their position. 

||| Réjamya means a “kshattriya’’ or “noble,” but here it seems to be the 
name of a people. I have not found it as such elsewhere. 


ष्‌ु I have not met with this elsewhere and it is not in the dictionary, 


COUNTRIES AND RACES IN NORTH-EAST INDIA. 381 


and the Kshema-dhirtas* have taken up their position in 
the Tortoise’s left flank. 
-48 And there ws the constellation Varuna,t there the two 
constellations of Praushtha-padat. 
And the kingdom of the Yenas§ and Kinnaras, || 
the country Prasupala,§] and the country Kic’aka,** 


* [ have not fonnd this elsewhere. A king of Knlita named Kshema- 
dhirti is mentioned in the M.-Bh. (Karna-P., xii. 475, &c.). 

¶ Or Sata-bhishaj. 

‡ They are Parva-bhadra-pada and Uttara-bhadra-pada. 

§ The word Yena must be a mistake, and the name meant should, no doubt, 
be joined with Kinnara-rdjyam. The proper reading may be either Yauna- 
kinnara-rdjyam, or better perhaps, C’éna-kinnara radjyam. For C’inas, see 
page 319, note {. Yauna appears to be an abbreviated form of Yavana and 
is rarely met with (see M.-Bh., Santi-P., 0५४71. 7560); the Yavanas were in 
the north-west; see page 314, note §, yet they are mentioned again in verse 52. 

|| The Kinnaras are said in the dictionary to be mythical beings with a 
human figure and the head of a horse; such creatures have been already 
alluded to, see Badavé-mnkhas in verse 30, and Asva-mukhas in verse 45. 
They were placed on Mount Gandha-maédana (Vana-P., cxliii. 10964-8}, 
on Mount Mandara {Drona-P., Ixxx. 2848-52), and generally in the central 
region of the Himalayas (Raghu-V., iv. 78); and they are probably meant 
by the Kinkaras in Ramay., Kishk.-K., xliv. 13. The Kinnaras were to 
some extent identified with the Kimpurushas, thongh both are mentioned 
separately in the Matsya-Pnrana, cxx. 48-49. Itis stated in the diction- 
ary that this occnrred in later times, but the chief of the Kimpurushas is 
said in the M-Bh. to have dwelt at Gandha-madana (Udyoga-P., clvii. 
5852) which was the Kinnaras’ territory. The Kimpurushas arc described 
as forming a kingdom in the Pandavas’ time and owning the country beyond 
Sveta-parvata (Sabha-P., xxvii. 1038-9; Hari-V., xcii. 5013-5; and xcix. 
5495-5). They are alluded to as being men of an inferior type (Aitar. Brah., 
TI. i. 8), and as being forest-men (Santi-P., clxix), and also as skilled 
in the use of the bow (Udyoga-P., clvii. 5352). 

{ This is, no doubt, a mistake for Paésu-pdla which is stated to be the name 
of a conntry and people to the north-east of Madhya-desa (dict.). They 
are mentioned along with Kiratas and Tanganas and are placed among tbe 
lower Himalayan ranges in the Ramay. (Kishk.-K., xliv. 20). Another 
reading in that passage 18 Paméapdlas (see Annotations). 

** The text is sa-kée’akam. This seems to be the region of the reeds or 
hamboos called kte’akas; they are said to line the banks of the R. Sailoda 
in the North (Ramay., Kishk.-K., xliv. 76-79; M.-Bh., Sabha-P., li, 1858-9 ; 


382 CANTO LVIIt. 


49 and the country of Kasmira,* and the people of Abhi- 
sara,t the Davadas,f and the Tvanganas,§ the Knulatas, || 
50 the Vana-rashtrakas,4] the Sairishthas,** the Brahma- 


and Raghu-V., iv. 73). It is not clear where this country was. The 
R. Sailoda is placed between Meru and Mandara in the passage from the 
M.-Bh., and the Khasas, Paradas and Tanganas dwelt near it. The R. Sailo- 
daka is said to rise at the foot of Mount Aruna, west of Kailasa, in the Matsya 
Purana (cxx. 22-23). 

A people called Kic’akas are mentioned in the M.-Bh., as being near the 
Matsyas, Trigartas and Pafic’alas, i.e., in Madhya-deéa (Adi-P., clvi. 6084-7), 
and Kic’aka was the name of the general of Virdta king of Matsya (Virata- 
P., xiv. 376-7). The dictionary states that they were 8 tribe of the Kekayas 
(see page 317, note ||} and that Eka-c’akra was one of their towns; hut 
Eka-c’akré seems rather to have been in Madhya-deSa (Adi-P., clvii. 6104-9; 
लड. 6207; clxiv. 68306; and Vani-P., xi 388-415), and Arrah in Behar claims 
to he that town. Perhaps there may be some confusion with Kikata, the old 
name of Behar, in this. 

* Kdémtrakam rashtram; it is called Kdsmiraka-mandala (M.-Bh., Vana-P., 
exxx. 10545-6; and ^ ००588. - 2.) xxv. 1695); see page 323, note f. It is quite 
out of place here. 

+ This was a country in the north of the Panjab and its capital was 
Abhisdr¢ (M.-Bh., Sabha-P., xxvi. 1027; and Bhishma-P., ix. 361). It is not 
often mentioned (Karna-P., xiv. 640-1; and see also perhaps Drona-P., xciii. 
3379-80), unless the Abhishahas or Abhishdhas are the same people (Bhishma- 
P., xviii. 688; (णा. 5485; Drona-P., clxi. 7207). But Abhisdra is quite out 
of place here in the north-eastern region. 2 

{ This 18 not inthe dictionary. I have met with it elsewhere only in 
Hari-Vamfa, xcix. 5503-4, but there it is a mistake for Darada; compare 
xcii. 5022-3, and xci. 4966-70. The Daradas are out of place here; see page 
318, note, ||. They are mentioned in verse 32 also. 

§ No donbt a mistake for Tanganas, see page 323, note §. 

|| This is not in the dictionary, but a people oalled Kulati are mentioned 
there. I have not found it elsewhere. The word resembles Kuldta (Karna- 
P, xii. 475 and 485) and Koléta and Noléka (Ramay., Kishk.-K., xliii. 8, and 
Annotations) which seem to he the modern Kula near the source of the. 
R. Bias, bunt it 18 out of place here. A similar name Kuruwtas is mentioned 
in verse 51. 

भु This is mentioned in the dictionary, but I have not found it elsewhere. 
Vana-rishira as ^“ {16 country of forests” would apply well to the densely 
wooded tracts of Assan. 

भग | have not met with this elsewhere and it is not in the dictionary. A 


COUNTRIES AND RACES IN NORTH-EAST INDIA. 383 


purakas,* and the Vana-vahyakas,t the Kirétast and 
Kausikas§ and Anandas, || the Pahlava and Lolana** peo- 
51 0168, the Darvadas, ++ and the Marakas, tt and the Kurutas, §§ 
the Anna-darakas, |||| the Hka-padas,9 the Khasas,*** 
the Ghoshas,ttt the Svarga-bhaumdnavadyakas, tit 


place called Sairtshaka 18 mentioned, buat it was wast of Delhi (M.-Bh., 
Sabha-P., xxxi. 1187-8). 

* This 18 mentioned in the dictionary, and Brahma-pura is said to be the 
name of a peak in the Himalayas, but 1 have not met either name elsewhere. 

† This is in the dictionary but I have not found it elsewhere. 

¶ See page 322, note ||; and canto lvii, verse 8. 

§ These would be the people dwelling on the banke of the R. Kaufiki or 
Kosi (see page 292, note **). 

|| Thie is not in the dictionary and I have not found it elsewhere. The 
text should no donbt read Nandd separate from Kirdta-kauéikd, and the people 
are the Nandus, those who live on the banks of the rivers Nanda and 
Apara-nanda, which are often mentioned as situated in the North between 
the Ganges and Kauéiki or Kosi, and near the R. Bahudad and Mt. Hemakita 
(M.-Bh, Adi-P., cexv. 7818-9; Vana-P., Ixxxvii. 8823; cx. 9968-87; and 
Drona-P , liv. 2092). 

थ] See page 314, note *, They are altogether out of place here. 

## This is given in the dictionary, but 1 have not met with it elsewhere. 

++ This seems to be a mistake; it seems the reading should be either 
Ddrvddyd, “the Dirvas and others,” or Ddrvd démarakdé. For the Darvas see 
puge 324, note f. 

tt Or perhaps Démarakas as suggested in the last note. Maraka is given 
in the dictionary but 1 have not found it elsewhere, It suggests Muru and 
Naraka, the names of two Danava or Asura chiefs in Prag-jyotisha whom 
Krishna conquered (M.-Bh., Sabha-P., xiii. 578; Vana-P., xii. 488 ; Udyoga- 
P., xlvii. 1887-92 ; cxxix. 4403-9 ; वरा. 5353-8; Santi-P., cccxli. 12954-6; and 
Hari-V., cxxi. 6791—-cxxiii. 6921. Prag-jyotisha was the North of Bengal, 
aee page 328, note f. 

§§ This is not in the dictionary and I have not found it elsewhere. Ie it 
to be connected with the R. Karatoyé, the modern Kuratee (see page 292, 
note tt) ? 

||| This is not in the dictionary and I have not found it elsewhere, 

भ्‌ थू “The men with only one foot,” see page 358, note f. 

*** hey are mentioned above in verse 6; see also page 346 note *. 

+++ 1 have not met with these elaewhere. The Ghosha-sankhyas are men- 
tioned in verse 6 above. 

ttt This seeme to be a compound name, but it is not in the dictionary and 


384 CANTO LYIIL.. 


52 and the Hingas,* aud the Yavanas,¢ and those who are 
called C’ira-pravaranas, t the Tri-netras, § and the Pauravas, || 
53 and the Gandharvas,§ O brahman. These people are 
situated in the Tortoise’s north-east foot. 
And the three constellations, the Revatis,** Asvi-daivatyatt 
54 and Ydmya,tt are declared to be situated in that foot and tend 
to the complete development of actions, § § O best of mnnis. 
And these very constellatious are situated in these places, ||| 


I have not found any thing like it elsewhere. As an adjective it might mean, 
०४ faultless as Svarga and the planet Mars,” but that seems inappropriate. 
. # T have not met with this elsewhere and it is not in the dictionary. 

+ The Yavanas were in the North-west, see psge 314, note §, and also 
canto lvii, verse 8; but they seem to have spread widely and here they are 
mentioned in the North-east. 

t “ Those who wear bark clothing.” I have not met with it elsewhere 
as the name of a people. 

§ “The three-eyed people.” It was believed there were such people, see 
M.-Bh., Sabha-P., 1. 1837. 

|| The Paurava race was descended from Para, one of Yayati’s sons (M.-Bh., 
Adi-P., lxxxv. 8533-4; and xcv. 8762-4) who 18 said to have got Madhya-deSa 
(Hari-V., xxx. 1604 and 1619); and the Panravas spread in various direc- 
tions. A Paurava kingdom is placed in the North region, im the account of 
Arjuna’s conquests there (Sabha-P., xxvi. 1022-5) and that may he the nation 
intended here. There were also Pauravas elsewhere (eg., S’Anti-P., xlix. 
1790-2; and Adi-P., clxxxvi. 6995; but Sabhé-P., xxx. 1164 is probably a 
mistake). 

गु The Gandharvas were fabled to be heavenly musicians, but they are also 
spokeu of as a people dwelling heyond lake Manasa, and it is said Arjuna 
conquered them and bronght back a tribute of fine roan horses (tittiri- 
kalmdsha) from their country (Sabha-P., xxvii. 1041-3). It is said the Gan- 
dharvas are more powerful by night (Adi-P., clxx. 6504). It is also fabled 
that the gods obtained Soma from them becanse they 178४ after women 
(Aitar. Brah., J. v. 27); and they were said to possess or inspire people (id.. 
V.v. 29; and Brih. Aran. Up., 111. iii. 1 and vii. 1). 

## For Revatydé read Revatyas; the plural is sometimes used. 

++ Or 45४7111. 

ti Or Bharani. 

§§ Pdkdya. 

\||| There do not appear to he any particular reasons why the lunar con- 
stellations are assigned to the respective portions of the Tortvise’s body. 


55 


56 


8¶ 


58 


59 
60 
61 


62 


63 


ASTROLOGICAL APPLICATIONS. 385 


O brahman. These places, which have been mentioned in 
order, undergo calamity* when these their constellations are 
occulted,t and gain ascendancy,t O brdhman,§ along with 
the planets which are favourably situated. Of whichever con- 
stellation whichever planet is lord, both the constellation and 
the corresponding country are dominated by it;|| at its ascend- 
ancy good fortune acorues to that country, 0 best of munis- 
Singly all countries are alike; fear or prosperity** comes 
to people according as either arises out of the particular 
constellation and planet, O brahman. The thought, that man- 
kind are in a common predicament with their own particular 
constellations when these are uufavourable, inspires fear. 
Along with the particular planets there arises from their 
occultations an unfavourable influence which discourages exer- 
tion. Likewise the development of the conditions may be 
favourable ; and so when the planets are badly situated ४ tends 
to produce slight benefit to men and to themselves with the 
wise who are learned in geography.tf When the particular 
planet is badly situated, {4 men even of sacred merit have fear 
for their goods or cattle-pen, their dependants, friends or 
children or wife. Now men of little merit feel fear in their 
souls, very sinful men feel it everywhere indeed, but the 
sinless never in a single place. Man experiences good or evil, 
which may arise from community of region, place and people, 
or which may arise from having a common king, or which 
may arise peculiarly from himself,§§ or which may arise 
from community of constellation and planet. And mutual 
preservation is produced by the non-malignity|||| of the pla- 


* Pidyante. + 2८22. 
† Abhy-udaya. § For vipram read vipra. 
|| The text is tad-bhdvito bhayam; but it seems better to take the whole as 


one word. 
थ Utkarsha. *# Sobhana, “ brightening upe” 


++ These verses seem rather obscure. 

tt For du-sthe read duh-sthe. 

§§ For dtsajam read dima-jam. 

||| For grahddausthyena read grahddauhsthyena. 


49 


64 


९9 


69 


70 


73 


74 


CANTO LYIII. 


nets; and Josy of good is produced by the evil repulis ehich 
spring from these very planets, O lordly brahman. 

I have described to thee what is the position of the Tortoise 
among the constellations. But this community of countries 
is inauspicious and also auspicious. Therefore a wise man, 
knowing the constellation of his particular country and the 
eccultation of the planets, should perform a, propitiatory rite 
for himself and observe the popular rumours, O best of men. 
Bad impulses* both of the gods and of the Daityas and other 
demons descend from the sky upon the earth; they have been 
called by sacred writings “ popular rumours” in the world. 
So a wise man should perform that propitiatory rite; he 
should not discard the popular rumours. By reason of them 
the decay of corrupt traditional doctrine{ befits men. Those 
rumours may elfect the rise of good and the casting off of sins, 
also the forsaking of wisdom,§ O brahman; they cause the 
loss of goods and other property. Therefore a wise man, being 
deyoted to propitiatory rites and taking an interest in the 
popular rumours, should have the popular rumours proclaimed 
and the propitiatory rites performed at the occultations of 
planets; and ke should practise fastings devoid of malice, the 
praise-worthy laudation of funeral ‘monuments and other 
objects af veneration, prayer, the homa oblation, and liberality: 
and ablution ; he should eschew auger and other passions, And 
a learned man should be devoid of malice and shew hene- 
volence towards all created things; he should discard evil 
speech and also outrageous words. And aman should perform 
the worship of the planets at all occultations. Thus all terri- 
ble things which result from the planets and constellations 
are without exception pacified with regard to self-subdued 
men. | 

This Tortoise described by. me in India isin trnth the 
adorable lord Narayana, whose soul is inconceivable, and in 
whom everything is established. In it all the gods have their 


* Daurhriddk ; the dictionary gives this word only as neuter, 
+ Loka-vada. { Dushtégama. § Prajfié-héni, 


05 


76 


80 


81 


oi 


2 


ARRANGEMENT OF THE ZODIAC 387 


Station, each résorting to his own constellation. Thus, in its 
middle are Agni, the Earth, and the Moon, 0 एण. In 
its middle aré Aries and the next two constellations;* in its 
mouth are Gemini and the next constellation; and in the 
south-east foot Cancer and Leo are situated; and in its 
side are placed the three signs of the zodiac, Leo, Virgo 
and Libra: and both Libra and S¢orpio are in its sduth- 
west foot; and atits hinder part+ is stationed Sagittarius 
along with Scorpio; and in its north-west foot are the 
three signs Sagittarius and the next fwo; and Aquarius and 
Pisces have resorted to its northern side; Pisces and Aries 
are placed in its north-east foot, O brahman. 

The countries are placed in the Tortoise, and the constella- 
tions in these countries, 0 brahman, and the signs of the zodiac 
in the constellations, the planets in the signs of the zodiac.t 
Therefore one should indicate calamity to a country when 
its particular planets and constellations are'occulted. In that 
event one should bathe and give alms and perform the homa 
oblation and the vest of the ritual. 

This very foot of Vishnu, which is in the midst of the 
planets, is Brahma. 


Canto LIX. 
Description of the Earth continued. 

Mérkandeya tells of the continents Bhadrdésva and Ketumdla, 
and the country of the Northern Kurus, and describes thewr 
mountains, rivers and people. 

Markandeya spoke 
Thus then have I declared this continent Bharata accurately 


0 muni, and the Krita, Treté, and Dvapara, and Kali ages 
which are the four ages.§ And now indeed there is a fourfold 


Taurus’ and Gemini; thé sigus of the Zodiao overlap in the different 


stations: + 28741 ; but puc'e’he would be better 


t For graha-rdéishv read grahd'vdéishv 
§ For tathd-tishya-c’atushthayam read tathd tishya-c’atush{ayam. 


388 CANTO LIX. 


classification # in these ages, 0 brahman. Four, three and 
3 two hundreds and one hundred of autumns men live herein 
the Krita, Tret& and two other ages respectively, © brahman. 
Hear from me of the continent Bhadrasva, which is situated 

4 east of the magnificent eastern mountain Deva-ktta. 
Both S’veta-parna, and Nila, and the lofty mountain Saivala, 
$ Kaurafija, Parna-silagra—these indeed are the five mountain 
ranges. There are many small mountains besides, which are 
6 offshoots of those ranges; the countries there are distinguished 
by them, they are of various shapes and occur in thousands. 
Moreover they are like white water-lilies and are auspicious 
7 with their pure summits. Such-like and diverse also are 
other hills by hundreds and thousands. The Sita, the 
8 Sankhavati, the 8112478, and the C’akravarté and many other 
rivers spread abroad there, bearing down volumes of cold 
water. In this country mankind are lustrous as shells and 
9 like pure gold;+ they associate with the celestials; they are 
holy ; their lives last a thousand years; neither inferior nor 

10 superior exists among them; they are all of equal appear- 
ance; they are endowed naturally with patience and the 
seven other good qualities. 

And there the god Janardana has a horse’s head and four 

11 arms; with head, chest, penis, feet and forearms resembling a 
horse’s, and he has three eyes. And thus the objects of sense 
are perceptible by him, the lord of the world. 

12 Now hear from me about the continent Ketumala which 
is on the west. 

13 15812, Kambala, Krishna, Jayanta, Hari-parvata, Visoka, 
and Vardhamana—these seven are the mountain ranges. 
There are other hills by thousands, among which a multitude 

14 of people dwell. Those people dwell there in hundreds, the 
Maulist huge in stature, the Sakas, Potas and Karambhakas,§ 

* Q’atur-varzyo, a masc. abstract noun. 

+ Sainkha-fuddha-hema-sama-prabhdh. 

{ Thies and the following worde seem to be the names of people; monn- 
tains and rivers in these continents are named, and it seoms most. natural 
and reasonable to take these words as names, 

§ Stkapotakarambhakak ; or perhaps “ Saékas, Potakas and Rambhakaa.” 


15 


16 


17 


18 


19 


20 


21 
22 


23 


24 
25 


26 


27 


KETUMALA AND THE NORTHERN KURUS. 389 


and those who are distinguished by their thumbs,* who drink 
of the great rivers, the Vankshu, the Syam4, the Svakambala, 
the Amogha, the Kamini, the Sydma, and of others in 
thousands. And here life is equal to the above-mentioned 
lives in 2744044८. And here the adorable Hari wears a 
boar’s shape and resembles a boar in feet, face, chest, back and 
fianks. And the lunar constellations are beautiful in that 
country which enjoys three constellations only. Such is this 
continent of Ketumala, which I have described to thee, O best 
of munis. 

Next I will tell thee of the Northern Kurus; hearken to 
me now. 

There the trees yield sweet fruit, they bear blossoms and 
frnit in constant succession; and they produce garments and 
ornaments inside their fruits; verily they bestow all one’s 
desire; they yield fruit according to all one’s desire. The 
ground abounds with precious stones; the air is fragrant and 
always delightful. Mankind are born there, when they quit 
the world of the gods. They are born in pairs; the pairs abide 
an equal time, and are as fond ef each other as c’akravakas. 
Their stay there is fourteen and a half thousands of years 
indeed. And C’andra-kdnta is the chief of the mountains, 
and Siurya-kénta is the next; they are the two mountain 
ranges in that continent. And in the midst thereof the great 
river Bhadra-soma flows through the earth with a volume of 
sacred and pure water. And there are other rivers by thou- 
sands in that northern continent; and some flow with milk 
and others fow with ghee. And there are lakes of curdled 
milk there, and others lie among tbe various hills. And fruits 
of various kinds, which taste rather like amrita, are produced 
by hundreds and thousands in the woods in those continents. 
And there the adorable Vishnu has his head turned to the 
east and wears a fish’s shape. And the lunar constellations 
are divided} into nine parts, three and three, and the regions 
of the sky are divided into nine parts, O best of munis. 


* Angula-pramukhas. 


+ For vibhakto read vibhaktir ? 


390 CANTO LX. 

98 And in the ocean ate the islands C’andtd-dvipda; and next 
Bhadra-dvipa; and there also within the ocean is the famous 
island Punya, O great muni 

29 Thus I have described this northern continent of Kuri, 
0 brahman. Hearken while I tell thee of Kim-purusha and 
the other continents. 


Canto LX. 


The description of the Harth concluded. 


Mérkandeya briefly describes the continents, Kim-purusha 
Hari-varsha, Ilavrita, Ramyaka and Hiran-maya, and their 
inhabtiants. 

Markandeya spoke : 
1 I will tell thee, O brdhman, what the continent Kim- 
purusha is; where men with real bodies live ten thousand 
2 years; where men and women are indeed free from sickness 
and free from sorrow, and there the fig-tree* is called shanda ; 
3 it grows very high, it is like a grove.t Those men are always 
drinking the juice of its fruit; and the women are born with 
lasting youthfulness and are fragrant.as the 10008. 
4 Next to Kim-purusha is mentioned Hari-varsha. There 
5 mankind are born of the appearance of gold; they all de- 
scend there from the world of the gods, and are shaped like 
the gods in all respects. In Hari-varsha all the men quaff 
6 fine sugar-cane juice; neither old age afflicts them there, nor 
do they suffer from decay at all; and they live in truth for 
the whole of their time free from sickness. 
7 I have mentioned Il4vrita, which is in the middle, the 
| continent of Meru. The sun does not burn there, nor do men 
8 suffer from decay; and they do not grasp at selfish gains.§ 


* Plaksha. + Nandanopamah. 

व Utpala-gandhikdh; this. word, neuter, also means 9 species of sandal of 
the colour of brass and very fragrant 

§ Labhante nadtma-ldébhan c’a 3 it seems impossible to take these words with 
rasmayas c’andra-stryayok. 


10 


11 


1४ 


15 


14 


15 


1 


ILAVRITA, RAMYAKA AND HIRAN-MAYA. 391 


_ Phe rays of the moon and the sun, of the constellations and 


planets there are the sublime lustre of Meru. Mankind are 
born there bright as the lotus flower, fragrant as the lotus 
flower; they feed on the juice of the jambu fruit; and 
their eyes are as wide as the lotus leaf. And their life 
there lasts for thirteen thousand years. There is a saucer- 
shaped expanse in the middle of Meru* in TlAvrita; therein 
is the great mountain Meru; thus is made known Ilavrita 

Next I will tell of the continent Ramyaka; hearken thereto. 
And there the green-leaved Indian fig-tree} is the lofty tree. 
And the people there pass their time drinking the juice of its 
fruit. There the men who eat its fruit live for ten thousand 
years; they are pre-eminent for sexual pleasures and are 
pure; they are free from old age and ill odours. 

And north of that is the continent famed by name as 
Hiran-maya; where the river Hiray-vati gleams with abun- 
dant. lotuses. Mankind there are born with great strength, 


_ full of vigour, with large bodies, eminently good, wealthy and 


benign of look. 


Canto LXI, 


The Story of the Brahman in the Svdroc'isha 
Manvaniara. 


Mérkandeya begins the relation of the Sudroc’isha Manvan- 
tara—A young brdhman, by virtue of a magic ointment applied 
to his feet, visits the Himalaya mountains in half a day—The 
scenery there described — He wishes to return home, but the magic 
ointment has been dissolved by the snow, and he loses his way— 
Phe Apsaras Varithint meets him, and falling in love with him 
begs him for his love—He refuses all her entreaties, and at 


length appeals to the garhapatya fire to help him homeward, 


Kraushtuki spoke : 
Thou hast duly related what thou wast asked, O great muni, 


* For meru-madhye read meru-madhya. 
+ Nyag-rodha, Ficus indica. 


392 


10 


11 


CANTO EXI. 


namely, the constitution of the earth, ocean, &c., their dimen- 
sions, also the planets and their dimensions, and the constitn- 
tion of the constellations, and the bhir-loka and the other 
worlds, and all the Lower Regions. And thon hast declared 
the Svayambhuva Manvantara tome, O muni. Next I wish 
to hear about the Manvantaras which succeeded that, the 
deities who ruled over the Manvantaras, the rishis, and the 
kings who were their sons. 
Markandeya spoke : 

I have made known to thee the Manvantara which is 
called Svaéyambhuva. Now next to that hear about another 
which is named after Svarodisha.* 

There lived a certain brahman eminent among the dvijas 
in the town Arundspada on the bank of the Varnna; and he 
surpassed the Asvins+ in beauty of form. He was gentle 
in disposition, upright in conduct, he had studied all the 
Vedas and Vedangas; always gracious to guests, he was 
the refuge of all persons who arrived at night. Now he 
had this intention, “I will see the earth which has most 
charming forests and gardens, and is embellished with many a 
town.” 

Now a certain guest once arrived at his abode, who was 
acquaiuted with the powers of various medicinal herbs, and 
skilled in the magic art. Now heing requested by the former, 
whose mind was purified by faith, he described to him both 
countries and charming towns, forests, rivers,f and moun- 
tains, and holy sanctuaries. Then the former filled with 
astonishment said to that best of brahmans, “In that thou 
hast seen many countries thou art not worn with excessive 
toil, thou art not very old in life, nor hast thou long passed 
thy youth ; how dost thou roam the earth in a short time, 
O brabman P” 


* Por svaroc’ishdkhyam read sudroc'ishdkhyam 2 

+ Aty-agvinau, ‘tone who surpasses the two ASvins;” see Prof, Sir 
M. Monier-Williams’ Grammar, rule 126 i. 

t For nadyak read nadth. 


12 


13 
14 


15 


16 
17 


18 


19 


20 


21 


23 


DESCRIPTION OF THE HIMALAYAS. 393 


The brahman spoke: 


By the power of spells and medicinal herbs my course is 


rendered free, O brdhman; verily I travel a thousand yojanas 
in half a day. 


Markandeya spoke : 

Then the brahman made him this answer in return with due 
respect, believing * the word of that wise br4hman, “ Ador- 
able Sir, give me the favour that comes from the power of 
spells; I have an intense desire to see this earth.” And 
that brahman of exalted intellect gave him an ointment 
for the feet; and offered careful counsel ¶ regarding the 
region which the other mentioned. 

Now the brahman, with his feet anointed by the other, 
went to see the Hima-vat range, where many a cascade 
pours down, O best of dvijas, for he thought, “Since I can 
indeed travel a thousand yojanas in half a day,t I will cer- 
tainly return in the other half ofit.” He reached the top 
of Hima-vat, not much fatigued in body, O brahman. Then 
he roamed about there over the surface of the snowy moun- 
tain. Now the ointment on his feet, which was extracted 
from the choicest medicinal herbs, became washed off by the 
melting snow which accumulated on his feet. Thereupon 
he grew slack in his walk, as he wandered about hither and 
thither. He saw the peaks of the snowy range which most 
fascinate the mind. Gazing at those peaks which are loved 
of the Siddhas and Gandharvas, and where the Kin-naras 
disport themselves, which are delightful here and there for 
play and pastime among the gods and other heavenly beings, 
and which were thronged with hundreds of bevies of heavenly 
Apsarases, the brahman, whose hair stood erect with delight, 
was not satiated, O muni. Filled with rapture he gazed 
at the mighty mountain range Hima-vat, which in one place 
captivated him with the fall of the broken water from a 


* For frad-dhadhdno read Srad-dadhdno. 
+ Abhi-mantraydmdsa; this meaning is not given to the verb in the 
dictionary. t For dindddhana read dindrddhena, 


30 


394 CANTO LXI. 


torrent, and which in another place was made resonant with 
24 the cries of peacocks as they danced, and which was thronged 
here and there with pied-crested euckoos,* lapwings and 
other pretty birds, and with cock-koils and hnmming bees, 
25 which captivated the ear, and which was fanned by breezes 
perfumed with scents from trees that were in full blossom 
26 And after viewing the mighty mountain Hima-vat as it 
thus was, the young brahman resolved to go homewards, 
27 intending to see it again the next day. Now he had lost the 
ointment from his feet, his step was slow by reason of his 
28 long walking, he pondered ^ What is this? I have acted 
unwisely, if the ointment is destroyed, having dissolved off 
me by the melted snow; and this mountain is very difficult 
29 of access, and it is a long distance that I have come here. I 
shall suffer loss in my rites. How shall I kindle a fire and do 
my dutiful homage and all else that is needful? I have fallen 
30 ‘into a terrible strait. ‘This is charming! that is charming !’— 
with my sight 80 engrossed on this fine mountain, I shall not 
31 be satiated even in hundreds of years. The melodious talk of 
the Kin-naras ravishes my ears all around, and my nose eagerly 
32 seeks the scents from the trees that are in full blossom, and 
the breeze is delightful to the touch, and the fruits are fnll of 
juice, and the charming lakes forcibly captivate the mind. 
38 In these circumstances then if I may chance to see some 
ascetic, he may point out the road for me to go homeward.”’ 


Markandeya spoke : 


34 The brahman, reflecting so, wandered yet on the snowy 
.mountain; having lost the efficacy of the medicinal herbs 
35 from his feet, he sank into intense fatigue. And-Vardéthini 
saw him, that goodly muni, as he was wandering; 816 a 
choice Apsaras, of high station, the daughter of Mili,t and 
36 beauteous in shape. As soon as she saw him Varitthinj 


* CQ'’dtaka s see page 29 note fF 
+ Mauleyd. The dictionary gives Mauleya as the namoof a people, but that 


meaning seems inappropriate here, Asa patronymic Mauley¢. would. appear 
more correct. See verse 46 below 


37. 


38 


39 


40 


41 


42 
43 


“i 


45 


46 


47 


48 


49 


A BRAHMAN AND AN APSARAS. 395 


felt her heart drawn towards: that noble braiiman by love, 
in truth she was immediately filled with affection. She 
thotight, ‘ Who then is this, of midst fascinating appearance P 
My birth may reach its reward if he do not despise me. How 
handsome his shape! How graceful his gait! How deep his 
gaze! Where is there his equal on the earth? I have seen 
the gods and the Daityas, the Siddhas, the Gandharvas and 
the Nagas; how is it there is not even one who rivals this 
high-souled man in figure? If he should fall in love with 
me as I have fallen im love. with him, the store of merit 
which he has acquired may be attainable by me here. If he 
should cast a really loving glance on me to-day, then there 
would be no other woman in the three worlds, who has 
gained more merit than I.” 
Markandeya spoke : 

So reflecting the heavenly maiden, who was sick for love, 
showed herself in very lovely form. Now on seeing’ her, 
eracefully-formed Vartthini, the yonng brahman approached 
with deference and spoke this word—‘ Who art thou, O 
maiden bright as the lotus-cuap? Or on whom dost thou 
attend? Iam a brahman, I have come here from the city: 
Arundspada. The ointment on my feet, by the power of 
which I came here, has perished being dissolved by the 
melting snow here, 0 maiden of fascinating glance!” 

Varithini spoke : 

I am the daughter of Muli, of high station; I am well- 
known by name as Varithini. I roam here at all times 
indeed on this charming mountain. Being such I am com- 
pelled by the sight of thee, 0 brahman, to declare my love, 
Do thou enjoin me what I must do, I am now submissive 
to thee.” 


The bréhman spoke : 
0 benign sweet-smiler, tell me the means whereby I may 
goto my own home. Loss és befalling usin all our actions, 
and grievcus loss befalls a brahman in the perpetual and 


396 


50 


ol 


52 


53 


54 
99 


56 


87 


58 


59 


60 


61 


62 


CANTO LXI. 


occasional ceremanies. Therefore, O lady, do thou deliver me 
from the Himélaya mountains. Absence from home is never 
commended in brahmans. I have not sinned, © timid one; 
it was my curiosity to see other countries. All actions and 
the perpetual and occasional ceremonies are accomplished by 
a 1411182 when he stays at home; so they are lost if he 
dwells away from home. Such as thou art, why should 
Tsay much. Do then, O illustrious lady, so that I may see 
my own abode ere the sun sets. 
Vartthini spoke : 

Speak not so, illustrious Sir; let not that day come for me, 
in which abandoning me thou shalt resort to thy own abode! 
Ah! since heaven is not more charming, O young brahman, 
then abandoning the gods’ abode we will stay here. Sport- 
ing with me on this beloved snowy mountain, thou thyself, 
O my beloved, wilt not remember thy mortal kinsmen. Seized 
and rendered submissive by love, I too will give thee here 
garlands, garments, ornaments, loving joys,* and dainty food 
and unguents. Charming is the song of the Kin-naras, 
accompanied with the strains of the lute and flute; the 
breeze brings gladness to the body ; there is warm food,- the 
water is pure. Longed for by the.mind is the bed, fragrant is 
the ointment. While thou remainest here, illustrious Sir, 
what more wilt thou have in thine own house? While thou 
remainest here, never will old age light on thee. Thisis the 
land of the thirty gods; it gives fullness to youth!”” Having 
spoken thus, the lotus-eyed maiden, full of affection, exclaim- 
ing sweetly “Be thou gracious!” suddenly embraced him 
in the eagerness of her mind. 


The brahman spoke: 


Touch me not; go to some other man who is like thyself, 
O worthless one! I have been wooed in one way, thou indeed 
approachest me in a very different way. The oblation to 


the gods, offered evening and morning, sustains the eternal 


* Bhoksha, not in the dictionary ; read ^. -# 


63 


64: 


65 


66 


67 


68 


69 


70 


A BRAHMAN AND AN APSARAS. 397 


worlds ; the whole of these three worlds is established on the 
oblation to the gods, O foolish one! 


Varuthini spoke: 

AmTI not dear to thee,O brdhman? Is not the moun- 
tain charming ? Leaving aside the Gandharvas, the Kin- 
narag and the others, whom dost thou desire? Surely, Sir, 
thou shalt go away from here to thy own abode without 


doubt; enjoy with me for a very little while the delights 
that are hard to be won. 


The brahman spoke: 


I continually desire the gérhapatya and the two other. 
fires ; the fire-place is charming to me; my dear wife is the 
goddess who diffuses herself about me.* 

Varuthini spoke : 

Compassion, O brahman, is the foremost of the eight good 
qualities of the soul; why dost thou not display it towards 
me, O cherisher of truth and righteousness? Forsaken by 
thee, I do not live; and I am fullof affection for thee; 
I say not this falsely ; be gracious, O gladdener of thy family! 


The brahman spoke: 
If thou art in truth full of affection, aud dost not speak to 


me out of mere politeness, then tell me the means by which 
I may go to my own home, 


Vartthini spoke : 

Surely, Sir, thou shalt go away from here to thy own abode 
without doubt ; enjoy with me for a very little while the 
delights that are hard to be won! 

The brahman spoke: 
Striving after delights is not at all commended in brahmans, 


0 Vartthini ; ¢ such striving in brahmans tends to weariness in 
1128 world, and yields no fruit after death. 


# Vistarayt, not in the dictionary. + For Varithini read Vardthini. 


398 


71 


72 


73 


74 


75 


76 


77 


76 


79 


1 
2 


CANTO LXII. 


Varithini spoke: | 

If thou savest me who am at the point of death, thou wilt 
have the fruit of merit itself in the next world, and delights 
in another life; and thus the two things will procure thee 
prosperity in this world; if thou dost refuse, I shall die and 
thou wilt incur sin. 

The 01411181 spoke ; 

My spiritual preceptors have told me that one should not 
covet another’s wife; therefore I long not for thee; bewail 
thy love or be thou withered ! 

Markandeya spoke: 

Having spoken thus, the illustrious bréhman, self-controlled 
and pure, touched water and prostrating bimself addressed 
the garhapatya fire with this muttered prayer,—‘O adorable 
Garhapatya fire! thou art the source of all rites; from thee 
and thee alone come the ahavaniya fire and the dakshina 
fire! By the nourishment given by thee the gods subsist 
who cause the rain, the crops and other benefits ; by the crops, 
and them alone, the whole world subsists. Thus this world 
subsists through thee—by this truth I adjure thee that I may 
see my home to-day, ere sets the sun! By thistruth I adjure 
thee that I may hehold the sun to-day while I sitin my 
house, so that I may not neglect the Vedic rites at the proper 
time! And that, as the thought of and the longing for 
another’s goods and another’s wife have never occurred to 
me, 80 this vivtue may be perfected in me!” 


Canto LXII. 


About the Svéroc'isha Manvaniara. 


The young brahman is succoured by Agni and returns home— 
A Gandharva Kali sees Vartithint disconsolate and in the guise 
of the brdhman gains her love. 

Markandeya spoke : 

Now as the young brahman thus spoke, the Garhapatya 

Fire in sooth appeared at hand upon his body; and with it 


10 


THE DISCONSOLATE APSARAS. 399 


gurmounting him, he stood amid a circle of light, and illu- 
mined that place as 7 he were Agni in bodily form, Now 
vehement love seized upon the heavenly maiden as she beheld 
the 10141118, who stood there in so glorious a form, Then 
the young bréhbman,* surmounted by that Fire, immediately 
started to go as before; and he departed in haste while the 


‘slender-shaped heavenly maiden gazed after him as far as 


her eye could reach, her throat quivering with sighs. Then 
in one moment from that time the brihman reached his own 
abode and performed all the rites as he had mentioned. 

Now she, the beauteous in every limb, remained with soul 
and mind clinging fast to him, and passed the remainder of the 
day and also the night in almost ceaseless sighing. And 
the faultlessly-shaped maiden sighing and crying “Ah! Ah!” 
continually, reproached herself, ‘‘O luckless one that Iam!” 
though her eyes were fascinating. Neither in sport, nor in 
food, nor yet on delightsome forest, nor on the charming 
glens did she then fix her joy. She turned her desire to- 
wards a pair of billing ¢akravakas. Forsaken by him the 
finely-shaped maiden reproached her own youthful woman- 


11 hood, “ How happened it ¶ that I came to this mountain, 
forcibly attracted by evil fate? And how happened it that 

12 he, sucha man as that, crossed the range of my eye? If 
that grand man shall not come to me to-day, verily the intoler- 

13 able fire of my love for him will consume me away. The song 
of the cock-koil which was so delightful, this self same song 
when disunited { from him is burning enough, as it were, 
to me to-day.” 

Markandeya spoke : 

14 Thus she poured forth her words, O bréhman,§ absorbed in 

love, and her passion for him grew every moment then. 
# Por dija-nandanak read dvija-nandanak, ¶ Kva, 


t Read in preference hindm for hinam, to agree with mdm ? 

§ The text reads, Jagéma muni-sattamam ; but thease words seem meaning: 
1688 from.the:.context. Jagdda mumi-saitama seom preferable, and I have 
ventured to adopt them in the translation. 


400 CANTO LXII. 


15 Now a Gandharva named Kali was enamoured of her, and 
16 had heen rejected by her before. He beheld her in that 
condition. Then he pondered, “ Why now is this Vartthini, 
who moves as gracefully as an elephant, faded by the hot 
17 blastof sighing on this mountain? Has she been wounded 
by some muni’s curse, or has any one treated her with dis- 
honour, since she keeps on bedewing her face copiously with 
18 tears?” Then Kali through curiosity meditated on that 
matter fall long, and perceived the truth by the power of 
19 concentrated thought. Comprehending that matter of the 
muni,* Kali pondered again, “I have well accomplished this, 
20 by reason of fortunate actions done before. Though often 
entreated by me who love her, she, this very maiden, rejected 
21 me; to-day I shall gain her. Sheis in love with a human 
being; by virtue of that fact she shall all-nnsuspectingly 
bestow her loveon me while I assnme his shape. Why 
then do I delay ? ” 
Markandeya spoke: 
22 Thereupon heassumed that brahman’s shape by his inherent 
power, and moved to where sits Vardithini disconsolate. 
23 Seeing him, a little wide grew the eyes of the finely-shaped 
maiden. In her slender form she approached him and ex- 
24 claimed ^“ Be kind!” again and again; “Berefi of thee I 
shall assuredly abandon my life; thereby thou wilt incur 
very sore unrighteousness, and thy sacred ceremonies will 
25 come to ruin. Joining with me in this charming glen 
among the great glens, thon wilt certainly acquire right- 
26 cousness by saving me, Life verily has some remnant + for 
me, 0 wise brdhman! Surely thou hast returned for that 
reason, and bringest gladness to my heart.” 


Kali spoke: 


27 What am I domg? My ceremonies suffer harm while J 
linger here. Dost thon tell me such a tale as this, O slender- 


* Or better perhaps, for Muneh read Mune, “O Muni,” 
+ For sdévagesham read c’dvasesham ? Ava-Sesha may apparently be neuter 
sometimes. 


28 


29 


30 


31 


MARRIAGE OF THE APSARAS WITH A GANDHARVA. 401 


waisted maiden ? Therefore I am fallen into a strait. Thou 
must do* what I say, and not otherwise, if there is to be 
union between me and thee, lady, to-day. 

Varfthini spoke: 

Be kind! What thou sayest, that I will do for thee without 
falsehood—I say this without fear—whatever I must do now 
for thy sake. 

Kali spoke: 

Thou must not gaze on me while we meet in union in the 
wood to-day; thou must close thine eyes, O lady with beauti- 
ful brows, the while thon dost unite with me. 

Varuthini spoke : 

So be it as ’t is good to thee! As thou wishest, so let it be! 

Truly I must remain submissive to thee now in every way. 


Canro LXIII. 


About the Svdroc’isha Manvaniara. 


The Apsaras Variithint had by the Gandharva Kalia son who 
was named Sva-roc'is—He delivered a maiden Mano-ramé and her 
father the Vidyd-dhara Indivara from a curse—and married her. 


Markandeya spoke: 

Then with her he sported on mountain tops, which 
charmed the heart with their blossoming forests, and midst 
charming lakes, and in pleasant glens, and on sand-banks in- 
the rivers, and in other delightsome places, with merry 
heart, O brahman. With eyes closed fast duriug their em- 
braces, she thought by reason of his ardour that his form was 
that of the young bréhman surmounted with fire. Then after a 
time she conceived a child, O best of munis; zt took its form. 
from the Gandharva’s energy and her dwelling in thought on 


* For karosht read kurushva ई 


51 


402 


CANTO LXIII. 


5 the brdhman. Then he having soothed Vardthini in her 
pregnant condition departed, still assuming the brahman’s 
shape; she gave him a loving. dismissal. 

6 The child was born a boy, with a splendour like the blazing 
orb of light, illuminating all the regions of the sky with his 

7 own lustre like the sun. Because he shines with his own 
lustre,* like the sun, the boy became therefore famed by the 

8 appropriate name Sva-rodis. And the noble boy grew day 
by day in age and witha multitude of good qualities, just 

9 as the new moon increases with its daily increments; he 
acquired skill in archery, and learnt the Vedas in due order 
aud the sciences; then the noble boy entered on the period 
of early manhood. 

10 0५6 upon a time, while he who was fascinating in his 
ways was roaming on Mount Mandara, he saw a lonely 

11 maiden helpless with fearon the mountain’s slope. Seeing 
him, at once she uttered the words “Save me!” ^ Fear not!” 
he exclaimed to her whose eyes were flooded with fear; 

12 ‘Why is this?” said the high-souled youth in heroic speech. 
Thereupon she gave him this account, in words broken by 
her palpitating breath. 

। The maiden spoke : 

13 1 am indeed the daughter of the Vidya-dhara Indivara, 
Mano-rama by name; I was born of Maru-dhanvan’s daughter. 
14 Vibha4-vari daughter of the Vidya-dhara Mandara was my 
friend, and Kala-vati, the muni Para’s daughter, was my other 

15 friend. With them I went to Kaildsa’s lofty slope. There 
I saw a certain muni; exceedingly thin was his face through 

16 his austerities, wasted was his neck through hunger, vigour- 

less was he, deep sunk were the pupils of his eyes. I laughed 

17 athim, and then he grew enraged and cursed me, in a very 

infirm voice and with his shoot-like lower lip somewhat 

quivering{—‘ Since thou hast laughed at me, O ignoble aud 

18 bad ascetic maiden, a Rakshasa shall therefore overcome thee 
* Sva-roc’ibhir. + Vor attamam read uttamam. 


4 For kific’tt-kalpitddhara-pallavah read kine’it-kampitddhara-pallavah ? 


19 


20 


21 


22 
23 


24 


25 
26 
27 


28 


29 


30 


31 


MANO-RAMA’S STORY. 403 


in no long time indeed.” But when the curse was pro- 
nounced, my two friends upbraided the muni— Fie! 
through thy want of forbearance, done is thy brahman-hood, 
done all thine austerities! Thou art violated through thy 
wrathfulness, thou art not greatly worn out * through aus- 
terities. The dwelling-place of forbearance is verily brah- 
man-hood ; the controlling of wrath is the performance of 
austerities.” Hearing this the sage of measureless glory 
cursed both of them also,—‘‘ Leprosy in the limbs shall light 
on one of you, and consumption on the other.” Hxactly as 
he said, it befell them both immediately. 

So on my track also a mightly Raéakshasa is approaching. 
Dost thou not hear his loud roar, as he thunders forth, even 
close at hand? To-day 18 the third day that he quits not my 
back. Now out of all the multitude of weapons I give thee 
the weapon which strikes to the heart; save me from this 
Rakshasa, O high-minded youth! Rudra, who wields the 
bow Pindka, himself gave it to Svayambhuva originally ; 
Svayambhuva gave it to Vasishtha the chief of the Siddhas ; 
he moreover gave it to C’itrayudha, my mother’s father ; 
he again, as father-in-law, himself gave it to my father as 
a wedding gift. I, though a maiden, learnt, Ohero! from my 
father how to use this Heart of all weapons, which destroys 
every foe. This is it, take it quickly, the essence of all 
weapons, then slay this vile-souled Rakshasa who has come 
into conflict with sacred spell.+ 

Markandeya spoke : 

“Yea!” then quoth he, and she sprinkling water on it 
gave him the Heart of weapons together with the spell for 
stopping its secret virtue. 

In this interval appeared that Rakshasa. Then with apall- 
ing aspect, and roaring with a loud roar, he came hastily on. 
He looked at that demon who was exclaiming—‘t Overpowered 
by me, to what dost thon resort for deliverance ? Come 


# Ati-karshitah ; or, “ thou art not greatly attracted by austerities,’”’ 
+ Brahma-samdgatam. 


37 


38 


39 


40 


41 
42 


43 


44 


CANTO शा. 


speedily to me! What good is it to delay thy being devoured ?” 


_ Seeing him at hand, Sva-rodéis thought, ‘ Let him seize her, 


80 willthe great muni’s word become true with regard to her.” 
The Rakshasa approaching with haste seized the maiden of 
beauteous waist, as she was piteously bewailing, “‘Save me, 
Save me!”’ Then Sva-rodis enraged looked at the active and 
most terrible weapon, and plunging it into that Rakshasa 
looked on it with unwinking eyes. Vanquished thereby * the 
night-stalking demon then quitted her and said—“ Be gracious | 
let the weapon be kept in peace, and hearken! I have been 
delivered by thee, O most glorious hero! from a very grievous 
curse, which was inflicted by wise and exceedingly fierce 
Brahma-mitra. Jt is a benefit (none other greater can I 
receive from thee, O illustrious hero 4), whereby I have been 
delivered from a great and most sore curse.” 


Sva-roéis spoke : 
Why wert thou cursed formerly by the bigh-souled muni 
Brahma-mitra, and what kind of curse was imprecated on thee ? 


The Rakshasa spoke : 

The brahman Brahma-mitra had mastered the thirteen 
sections of the Atharva Veda, and had just studied the Ayur- 
veda which is divided into eight parts. AndI was well 
known by the name Indivara ; I was the father of this maiden. 
I was the son of the swordsman Nala-nabha king of the 
Vidya-dharas. And at first I besought the muni Brahma- 
mitra, “Deign, adorable Sir! + to communicate to me the 
whole of the Ayur-veda.” But though entreated often by me 
who remained bent with respect, he did not bestow on me the 
science of the Ayur-veda, O hero: then indeed I gained the 
science of the Ayur-veda, as he was communicating it to his 
disciples, by rendering myself invisible t, O sinless man. § 
Now when the science was gained after a space of eight 


For taddbhidbhitah read tadabhibhitak ? 


+ For bhagavdn read bhagavan ? Or, for arhasi read arhuti ? 
t For antardhdya-gena read antardhdna-gena ? 
§ For anadha read anagha, 


45 
46 
47 


48 


49 


50 


91. 


52 


a3 


54 


55 


56 


57 


THE GANDHARVA IND{VARA’S STORY. 405 


months, I gave way to excessive and repeated fits of laughter 
eut of my great delight. Recognizing me by the laughter, 
the muni, enraged and with quivering neck spoke thus to 
me in harsh words— Since thou in invisible form, like a 
Rakshasa, * hast suatched the science from me, O evil-minded 
one,and despising me hast indulged in laughter; therefore 
thou shalt be assuredly cast out asaterrible Rakshasa by 
my curse, O wicked one, after seven nights.”’ On his utter- 
ing this, I propitiated him by prostrating myself before him 
and by other acts of deference; the brahman with his mind 
immediately softened, said to me again—‘* What I have 
uttered will assuredly come to pass, O Gandharva; ¢ can not 
happen otherwise; but after becoming a Rakshasa, thou 
shalt regain thy own form, when with memory dead and in 
anger thou shalt wish to deveur thy own child. Thou shalt 
be turned iuto a night-stalking demen; when smarting with 
the fire of thy child’s weapon, thou shalt again obtain thy 
own ceusciousness, and recover thy own body, and likewise thy 
ewn station in the Gandharva world.” Since such I am and 
since I have been delivered by thee, O illustrious here, frem 
this mest fearful demon-condition, therefore perform my re- 
quest. This maiden give I thee as wife, accept her; and 
take, O high-minded man, the whole of the Ayur-veda with 
its eight parts, which I acquired from beside that muni. 


Markandeya spoke : 

Having so spoken he, gleaming in heavenly raiment, he- 
decked with garlands and ornaments, and bearing his pris- 
tine heavenly body, bestowed the science. After bestowing 
the science, he next proceeded to give his daughter. Then 
the maiden spoke to her father who had regained his own form, 
“ Although love ¢ has sprung up exceedingly with me, even at 
first sight, for this high-souled man, who is especially my 
benefactor, O father; yet this maiden is my friend and thatone al- 
so, they are afflicted with pain for my sake ; hence 1 do uot desire 


# Wor rdkshasenaiva read rdkshaseneva 2 He was a Gandharva then. 


+ For anardgo read anurdgo ? 


406 
58 


59 


60 


61 


62 


63 


64 


65 


CANTO एश. 


to gratify myself in delights with this man. Such baseness 
cannot be displayed even by men; how shall a woman like me 
behave so with things pleasing to her disposition. Since such 
I am and since those two maidens are afflicted with pain for 
my sake, O father, I will likewise remain in their pain, burnt 
with the fire of their grief.” 


Sva-roéis spoke: 


By the favour of the Ayur-veda I will make thy two friends 
fresh again, removing thy great grief, O maiden with beauti- 
ful waist. 


Markandeya spoke: 


Then Sva-rodis married that heauteous-eyed maiden, whom 
her father himself gave, according to the rites on that moun- 
tain. And having comforted * the proud maiden then given 
away, the Gandharva departed then to his own city by a 
heavenly course. 

And then Sva-roc’ts also, accompanied by the slender maiden, 
went to that garden, where the pair of maidens dwelt speech- 
less and diseased + through that curse. Then unconquered 
Sva-rocis, knowing their condition accurately, brought them 
both back to a healthy body by means of medicines and po- 
tions which cure disease. Then the two maidens, most re- 
splendent, freed from disease, beautiful, rendered that moun- 
tain more luminous ‡ than the regions of thesky by their own 
beauty. 


Canto LXIV. 


About the Svaroc'isha Manvantara. 


Vibhd-vari and Kald-vati then tell Sva-roc'ts their story,—and 
he marries thenv both. 


* For abhi-édntya read abhi-sdntvya 2 
+ Agaddturam ; a compound adjeotive from a-gada and dtura. 
{ Uj-jyoti ; not in the dictionary. 


THE SPEECH OF THE MAIDENS TO SVA-ROC’IS. 407 


MArkandeya spoke: 
1 Now the maiden, being thus freed from her disease and 
filled with joy, spoke thus* to Sva-rodis—“ Hear my word, 
2 Olord. I am the daughter of the Vidya-dhara Mandara, 
_ famed by name as Vibha-vari.t O my benefactor, I offer thee 
3 my very self, do thou accept me. And I will give thee 
knowledge, by which the utterances of all created things shall 
become manifest to thee. Be thou favourably inclined!” 


Markandeya spoke: 


५ “ So be it!” said Sva-ro¢éis, wise in righteousness. And then 
the second maiden spoke these words— 
5 ५ 4. youthful brahma-déarin was my father, by name Para, 


a brahmarshi, exceedingly illustrious, thoroughly learned in 

6 the Vedas and Veddngas. Formerly in a spring-time, which 
was charming by reason of the songs of the male koils, 

an Apsaras known as Pufjika-stané approached near him. 

7 Then the noble muni was moved so that he could not hut 
speak of love. By their union I was born of her on this great 

8 mountain. My mother abandoned me, a girl, all alone, in this 
desolate forest on the earth’s surface, which swarms with 

9 snakes and wild beasts, and went away. Since then being 
nourished daily by the moon’s increasing phases, which cause 

10 wane to wax 2217 {, I have grown up, O best of men. Hence 
Kala-vati§ is the name which my high-souled father gave me 

11 when he took me. My high-souled father, when solicited by a 
Gandharva, did not give me who am beautiful of face|| in 
marriuge to him then, hence he was cursed { by Ali** the foe of 


* For uvde’eda read uvde’edam ? 
+ “The resplendent.” 
{ Kaldbhir varddhanttbhir ava-kshayam. The allusion appears to be to the 
waxing of the moon after its waning. 
§ “Possessing the digits of the moon.” 
|| For subhdnand read subhdnand ? 
` भु For saptas read sapias. 
कनै Or, Alt, as the text may be read. This name 18 not in the dictionary, - 
and I have not met with it elsewhere. Alt may however be taken 89 an 


408 
12 


13 


14 


15 
16 


17 


18 


19 


1 


CANTO L&IY. 


the gods and perished*, I was about to destroy myself then 
from excessive despair. S’ambhu’s wife Sati who is true to 
her promises prevented me, by saying, ‘Grieve not, beauteous- 
hrowed maiden; thou shalt have an illustrious husband by 
name Sva-rodis, and thy son by him shall be a Manu. And 
all the Nidhist shall submissively obey thy command, and 
shall give thee wealth according to thy desire, O beauteous 
one! Take, my child, the knowledge by the power of which 
thou shalt succeed; this knowledge is called Padmini, it is 
greatly worshipped by Maha-padma.’ So spake to me 
Daksha’s daughter Sati, who is devoted to truth. Thou art 
Sva-roéis in sooth—the goddess will not speak amiss. I now 
offer that knowledge and myself in my true form to thee who 
hast given me life; do thou receive them with favour 
beaming from thy face on me.”’ 
Markandeya spoke: 

“So be it!” said heto the maiden Kala-vati. The loving 
glances of Vibha-vari and Kala-vati nrged him on to joy; 
and he, lustrous as the immortals, then teok the hands of both 


in marriage, while heavenly musical instraments sounded 
out and the Apsarases danced. 


Canto LXY. 


About the Svdroc’isha Manvantara. 
Sva-roc'is lived in pleasure with his wives till aroused by a 
conversation between two birds, and by a deer’s remarks. 
Markandeya spoke: 
Then he, lustrous as the immortals, accompanied by his 
wives, lived in pleasure on that high mountain where were 


adjective meaning “idle, worthless”, and the text rendered “by a worthless 
foe of the gods”, but this cannot refer to the Gandharva., 

* This passage seems erroneous. Gandharvena cannot be taken with 
pitrd (see verse 5) nor with devarind, 


, ¶ See canto lxviii. 


10 


11 


15 


16 


HAPPINESS IN WEDDED LIFE. 409 


charming woods and cascades. The Nidhis,* being subject 
through the knowledge Padmini, brought gems for every kind 
of enjoyment, sweets and melodies, garlands, raiment, 
ornaments, richly scented unguent, most brilliant golden 
seats according to his desire, golden things (illustrious Sir'!), 
pots and vessels, and also beds of divers kinds arrayed with 
heavenly coverings. Thus accompanied by them, he lived in 
pleasure at his own liking on that fine mountain, perfumed 
with heavenly odours and other fragrunce, and illuminated 
with his lustre. And they enjoyed supreme delight, for that 
they were with him, sporting on that high mountain even as 
in Svarga. 

A grey lag-gooset said to a hen-éakra-vaka who was in 
some water, being moved to desire at the dalliance and union 
hetween him and those two wives—‘‘ Happy is this man, 


exceeding merit has he, who in the heyday of youth enjoys 


eagerly-desired delights with these darling wives. Young 
men are worthy of praise, their wives are not of exceeding 
beauty ; few are the wives and husbands of exceeding beauty 
in the world! A man dearly longs for the women he loves ; 
2 woman desires to obtain a lover; most rare is it to find a 
wedded pair rich in mutual affection. Happy is this man 
whom his darlings long for; these women are indeed very 
dear to him; verily, it 18 among the happy that mutual 
affection exists!” Hearing this speech uttered by the grey 
lag-goose, the hen-éakra-vaka scarcely surprised in mind 
spoke to her— “This man is not happy, because modesty 
springs not from proximity with other women; he is eujoy- 
ing one or other of the women, his mind does not dwell on 
all of them. Since the heart’s affection has only one basis, 
my friend, how then will this man be affectionate to several 
wives? These women are not beloved by their husband, nor 
is this hushand beloved by them; these women are only just 
an amusement as any other attendant might be. And if he 
is desired by these women, why then does he not quit his 


# See canto Ixviii. ¢ Kala-hamst ; see page 30 note §. 


9 


410 


17 


18 


19 


20 


21 


22 


23 


24 


25 


26 


CANTO LXV. 


life ? He embraces some loved woman, the while he is in the 
thoughts of some other loving woman. He is bartered at 
the price of the bestowal of knowledge, as if he were a ser- 
vant. Because of the excitements,* affection verily exists not 
equally towards many women. O grey lag-goose! my hus- 
band is happy, and I indeed am happy; he, for his mind is 
fixed steadfastly on me alone, and I, for mine ison him 
alone.” 


Markaudeya spoke : 


Sva-roéis the unconquered, understanding the speech of 
all living creatures, on hearing this was ashamed and pon- 
dered, ‘it is indeed true, without any falsehood.” 

After a hundred years had passed from that time, while 
sporting on the great mountain, while sporting with his wives 
around him, he saw a buck in front of him, with very glossy 
and plump limbs, playing among’ a herd of does, and surrounded 
with does shaped like he was, which were in the rutting प पाल 
The buck then said to the does who were sniffing with out- 
stretched nostrils, ‘‘O ye charming does, one should behave with- 
out bashfulness; but Iam not Sva-rodis, nor am I like him in 
disposition, O pretty-eyed does! Many have no modesty; do 
ye, who are such, go to him. Now as one female who follows 
after many males isa laughing-stock among mankind, just 
so is one male, who is gazed on by many females with lustful 
glances. He suffers loss from day to day in his deeds of 
righteousness ; and he is always attached to some other wife, 
and addicted to other loves. Do ye love some other, who is 
like that, who has that disposition, who turns away from the 
future world; ध will be well for you; I am not a rival of 
Sva-ro¢is.” 


* Pravartato. 
t+ Vdsitdbhih ; this appears to refer to the rutting season. 


THE THREE SONS OF SVA-ROC'IS. 4)1 


Canto LXVI. 


About the Svéroc'tsha Manvantara. 


Sva-roc'ts had three sons whom he settled in separate king- 
doms, Vijaya ina city Vijuya in Kéma-ripa, Meru-nanda in 
Nanda-vati in the North, and Prabhdva in Téla in the South.— 
One day he met the goddess of a forest, and had by her a son 
Dyuti-mat Svdroc'isha, who became a Manu.—Sva-roc'ts, being 
again admonished by a conversation between two ducks, gives 
himself up to a religious life and dies. 


Markandeya spoke : 


Thus were those does discarded by the buck. Sva-ro¢is, 


Do |= 


hearing it, thought how he must have fallen; and he set 
his mind on quitting those his wives, O best of munis, spoken 
of as he had been by the hen-éakra-vaka and the buck, and 
ॐ despised as he was for his animal behaviour.* Yet on again 
meeting with them, his love increased. Casting aside those 
4 disparaging speeches he sported for six hundred years. But 
while performing the works of righteousness without hind- 
rance to righteousness, wise Sva-rocis continues to enjoy 
the pleasures of sense with those wives. 
5 And then three sons were born to Sva-roéis, Vijaya, and 
6 Meru-nanda, and mighty Prabhava; and Indivara’s daughter 
Mano-rama gave birth to Vijaya, Vibha-vari to Meru-nanda, 
7 and Kald-vati to Prabhava. And by the power of the 
knowledge named Padmini,+ which accomplishes all pleasures, 
8 hetheir father built three cities for them. Now he gavea 
noble city named Vijaya on a hill in Kama-ripat in the 
9 Eastern region to his son Vijaya at first; and he made 
Meru-nanda’s city the famous one in the north, called Nanda- 


* Mriga-claryd. 

+ See canto Ixviii. 

{ The western portion of Assam. A town ona hill there can only be in 
the Himalayas in the North, or in the Garo and Khasia hills on the South ; 
neither seems a likely situation for an anoient Hindw capital. 


412 
10 


11 


12 


13 


14 


15 


16 


17 


18 


19 


CANTO LXVI. 


vati,* which is begirt with lofty ramparts and walls; and he 
made Kala-vati’s son Prabhava to dwell in the famous city 
Talat which is situated in the Southern region. Having 
thus settled his sons in their cities, he, the manly hero, sported 
with those his wives in charming highlands. 

Now once upon a time he went to the forest for sport with 
bow in hand. Seeing a boar a long distance off, he drew 
his bow; and then a certain doe approached him and said, 
५५ 4.1 me let the arrow be shot; show me this favour,” again 
and again; ‘‘What need hast thou to slay him now? lay me 
low quickly; an arrow discharged by thee will free me from 
suffering.” 

Sva-rocis spoke : 

I do not perceive thy body to be diseased. What then is the 

reason that thou wouldest quit thy life ? 
The doe spoke : 

Without him on whom, though his heart is devoted to 
other females, my mind has fixed her seat, I must die; what 
other remedy is there in this life 7 

Sva-rocis spoke : 

Who would not love thee, timid one? Or with whom art 
thou in love, that failing to gain him thou resolvest to quit 
thy life P 

The doe spoke: 

Itis thee I desire ; be welfare thine! Thou hast captivated 
my heart. Hence I choose death, let the arrow be dis- 
charged at me, 

Sva-ro¢is spoke : 


Thou art a doe with eyes always in motion; I beara 


* This is not in the dictionary and I have not found it elsewhere. Perhaps 
it may be connected with the river Nandd, and the people Nandas, see 
page 383 note ||. 

+ Or Porantala; neither seems to be in the dictionary, nor have I found 
any reference to them elsewhere, 


20 


21 
22 


23 


24 


BIRTH OF MANU SVAROC'ISHA. 413 


human form; how shall there be union betweeu such as me 
and thee ? 


The doe spoke : 


If thy mind has any regard for me, do thou embrace me ; 
or if thou dost think good, I will do as thou desirest. I 
shall be supremely honoured by thee, Sir, such as thou art. 


Markandeya spoke: 

Sva-rocis then embraced ths doe; and as soon as he em- 
braced her, she assumed a heavenly body. Then filled with 
astonishment said he, ‘‘ Who art thou?’ And she told him 
this story in words rendered slow by love and modesty.— 
“T have been besought by the gods, I the goddess of this 
forest, with the demand that ‘Verily a Manu must be begotten 
of me by thee. O magnanimous man! Beget that son, who 
shall guard the terrestrial world, of ms who am full of 
love. I speak to thes according to the gods’ * behest!” 


Markandeya spoke : 

Forthwith he begatin her a son marked with every aus- 
picious mark, full of energy like unto himself. And as soon 
as he was born, heavenly instruments of music sounded forth, 
the Gandharva princes sang, and bands of Apsarases danced ; 
the celestial elephants bedewed him with drops of water, 
and the rishis rich in austerities and the gods scattered also 
a shower of flowers around. Beholding his splendour his father 
himself bestowed on him the name Dyuti-mat, since the 
regions of the sky were illuminated by his splendour. The 
boy named Dyuti-mat possessed great strength and valonr ; 
since he was son of Sva-ro¢éis, he became known as Svarodisha. 

Sva-rocis also once, while roamiug by a charming mountain 
cascade, saw a duck attended by his mate. He said then to 
his mate, who was full of continuous longings, — ^^ Restrain 
thyself, I have played with thee fulllong. What dost thou need 
with pleasures at all times? Old age has fallen on us, the 


* For davdndm read devanam, 


414 


34 


35 


36 


37 


38 


39 


40 


41 


42 


CANTO LXVI. 


time to relinquish them has come to me and thee also, O 
water-roamer ! ”’ 


The female duck replied : 


What time is unfit for pleasures ? The world is all composed 
of pleasures. Brahmans with souls subdued perform sacri- 
fices in order to get pleasures. Moreover people of discri- 
mination, being eager for pleasures éxperienced and not yet 
experienced, both give alms and perform the full round of 
righteous acts. Why then dost thou not wish for pleasures ? 
Pleasure is the reward of effort among men who have dis- 
crimination and among brute animals, how much more among 
those who have subdued their souls ? 


The duck spoke: 


The mind of those who are not attached to pleasures is 
with the Supreme Soul. And when will it be so among those 
who have contracted attachments towards relatives? Crea- 
tures perish when attached to son, friend and wife, just as 
aged wild elephants when sunk in Jake or mire or sea. Or 
dost thou not see, lady, how Sva-roéis, in whom attachments 
have grown up and who has been devoted to his lusts 
from his boyhood, has sunk in the watery mire of affection P 
Sva-rogis’ mind was exceedingly sunk in his wives iu his 
youth, now in his sons and grandsons; whence will it obtain 
deliverance P Iam not the equal of Sva-rodis, nor am I one 
to be distressed by females, O water-roamer! I possess also 
discrimination in pleasures, and I have desisted therefrom now. 


Markandeya spoke : 
Sva-ro¢is hearing this speech froma bird felt disturbed in 
mind; taking his wives he departed to another grove to prac- 
tise austerities. After performing severe austerities there 


with his wives, he, lofty in mind, reached the pure worlds 
with every stain removed. 


SVAROC/ISHA’S MANVANTARA. 415 


Canto LXVII. 


The Story of Svdroc’isha concluded. 


Markandeya mentions the gods, rishis and kings in the Svdroc'isha 
Manvantara. 
Markandeya spoke: 

1 Then the adorable god made the Prajapati named Svdro- 
Gisha Dyuti-mat a Manu. Listen to his Manv-antara; who 

2 were the gods during that period, who were the munis and 
their sous, who were the princes, listen while I tell of them, 
O Kraushtuki. 

3 The gods in that period were the Paravatas and also the 
Tushitas. O brahman; and in Svarodisha’s period the 

4 Indra was famed as Vipas-¢it. Urja, Tamba and Prana, 
Dattoli and Rishabha, Nigéara and C arva-virat were the seven 

9 rishis in that period. And seven sons had that high souled 
Manu, C’aitra, Kim-purusha, &., very valiant, guardians of 

6 the earth. So long as his Manv-antara lasted, all this earth 
was enjoyed among the outspreadings of his family. That 
was the second Manv-antara. 

7 Now the man who hears of Sva-ro¢éis’ deeds and Svaro- 
éisha’s birth, and believes them, is delivered from his sins. 


Canto LXVIII. 


A description of the Nidhis.* 


Markandeya tells of the knowledge called Padmini, of the: 
eight Nidhis connected with ४४, and of the influences which they 
ewercise over men. 


Kraushtuki spoke : 


1 Adorable Sir! thou hast related it all fully to me, both 
Sva-roéis’ deeds and Svarodéisha’s birth. Now tell me at 


*Thogse are demi-gods who preside over and influence men’s propensities, 
pursuits, pleasures, tastes, &c. 


416 
2 


3 


14 


15 


CANTO LXVIII. 


length about the knowledge named Padmini which compasses 
all pleasures, and about the Nidhis who are allied thereto, 
and about the nature of the eight Nidhis who ezist, and the 
composition of their wealth. I desire to hear it expounded 
by thee thoroughly, O guru! 


Markandeya spoke : 

The knowledge which is named Padmini has Lakshmi for 
its deity, and the Nidhis for its supporters. Listen while I 
tell thee of it. The Nidhis therein are Padma and Maha- 
padma, aud Makara, and Kaééhapa, Mukunda and Nandaka, 
Nila, and Sankhais the eighth Nidhi. These live in real 
good-fortune* ; verily perfection springs from them. These 
eight Nidhis indeed have been proclaimed to thee, O Kraush- 
tukit. By means of the gods’ favour and by attendance on 
good men a man’s wealth is always watched over by them, 
O muni. Listen while I tell thee what their nature is like. 

First, the Nidhi named Padma belongs, O brahman, to 
Maya,t to his son, and to the sons and grandsons of his son 
perpetually. And aman dominated thereby may become the 
perfection of politeness, since this Nidhi is supported by good- 
ness, yields great enjoyment and is sincere. And he amasses 
immense quantities of gold, silver, copper and other metals, 
and buys and sells them ; healso makes sacrifices, and be- 
stows the sacred fee; and he causes a palace to be built and 
temples for the gods, applying his mind thereto. 

And another Nidhi who is supported by goodness is 
known as Mahaé-padma. He has goodness for his chief quality. 
And a man dominated thereby amasses rubies and other gems, 
pearls and coral, and buys and sells them; and he gives to 
those whose disposition is towards religious devotion, and 
has dwellings constructed for them ; and he himself develops 
into that disposition. And from him are born others of simi- 


* Or, prosperity ; satydm riddhau. 


+ 


Tava kroshtuke ; this violates the metre ; read instead kraushtuke tava 2 


{ Maya was an Asura, the great artificer of the 84०8९88, and constructed 
a magnificent Court for the Pandavas; see Maha-Bhérata, Sabha-P., 


i and iii. 


16 
17 
18 
19 
20 


21 
22 


23 
24 
25 

| 26 


f 


DESCRIPTION OF THE NIDHITS. 417 


lar disposition in the descent of sons and grandsons. This 
Nidht comes only from prior good-fortune *, and does not depart 
for seven generations. 

The Nidhi who is composed of darknesst is named 
Makara. And a man on whom he Jookst is indeed born 
characterized chiefly by ignorance, though good in disposi- 
tion. He gathers together arrows, swords, spears and hows, 
and shields and rope, and attains to friendship with kings ; 
and he gives to kings who occupy themselves with heroic 
deeds, and to those whom they esteem; and he finds plea- 
sure in buying and selling weapons and in nothing else. 
This Nidhi belongs to a man singly, and does not descend to 
his progery. Such a man may meet§ death for the sake of 
wealth at the hands of robbers and also in battle. 

And the man on whom the Nidhi, who ४5 called Kaééhapa, 
casts his eye is dominated by ignorance, because that Nidhi 
is characterized by darkness; and he performs all the rules 
of lifel| along with men who have acquired merit, and makes 
all those rules consist 111 mere acts; he confides in no one. 
Just as a tortoise draws all its limbs in, so drawing in all his 
thoughts while unharmed he remains with diffuse mind.{ 
He gives not nor does he enjoy, being afraid of destruction 
thereby; he makes his resting-place on the earth. That 
Nidhi also is limited to men singly. | 

And another Nidhi, who is named Mukunda, is composed 
of the quality of passion.** The man on whom he looks be- 
comes of the same quality, O brahman. He gathers together 
Intes, flutes and drums, and any musical instrument of per- 
cussion; he bestows wealth on singers and dancers, and on 
minstrels, bards, sycophants and those who are skilled in 


* Bor pirvdrddha-mdtrah' the Bombay Edition reads puérvarddhi-mdtrak, 


which I have adopted, 
| + Or ignorance ; tdémasa, 
{ Ava-lokita ; frequently used in this canto. 


§ For savraje read sa vrajet ? || Vyavahdra. । 
"| Ayata-mdnasah; or better dyatta-mdnasak “ with submissive mind +^ + 
## Rajas. नि 


54 


418 “CANTO LXVIII, 


27 drama; he bestows: pleasures on them day and night, and 
enjoys life along with those companions, O brahman; and he 
finds no delight in women of loose character, nor with other 

28 folk of that kind. He forms a single union, the man to whom 
this Nidhi resorts. 

And composed of passion and darkness is another great 

29 Nidhi called Nanda. The man on whom he looks attains to 
eminent firmness.* He gathers together all kinds of miner- 

30 als and precious stones and trade-wares,f grain and other 
articles, and also buys and sells the same; he is the support 

81 of his own family and of each visitor and guest; he does not 
brook disrespectful language although it be very slight, 
O great muni! and when praised he entertains strong affec- 

82 tion and proffers it; and whatever object of desire he wants, 
he has recourse to tenderness to obtain it. He hag many 

38 wives, who are prolific and very beautiful to his delight... And 
the Nidhi Nanda passes down to seven generations, and when 
strongly developed passes on to the neat descendant with an 

34 eighth portion, O best of men! and he bestows length of 
life on all men. Nanda verily provides support to kinsmen 

35 indeed, and to those guests who have arrived from afar; and 
he is not held in honour in the next world; affection does 
not belong to him, dué is born among those who dwell together; 

36 he catises laxity among those who were former friends, and 
affection with others. 

Moreover the great Nidhi who contains goodness and 

37 passion is termed Lila.f A man united with him may become 
of that disposition. He leads a man to collect clothing, cotton 

38 cloth, grain and other fruit and flowers, also pearls, coral, 
and shells, and small shells and other similar things, timber 
and other materials and whatever else is produced in water, 

39 0 muni; he leads him to buy and sell other things, In 
nothing else does his mind delight; and he constructs ponds 


# Or solidity: stambha. 

+ For punya-dhdnyddikasya read panya-dhdnyddikasya ? 

t For sa-lla-safijflas read sa lila-sanjnas ? He 18 also called Néla in verse 5 
above and verse 41 below. 


40 


41 


43 


di 


45 


46 


DESCRIPTION OF THE NIDHIS. 419 


and tanks and places.for pleasure; and such a man makés 
embankments across rivers and plants trees; and after 
enjoying ungaents, flowers and other objects of delight he is 
born again. And this Nidhi named Nila. persists for three 
generations. 

And composed of passion and darkness is another Nidhi 
who is named Sankha. And the man who ४5 lord of this 
Nidhi is led by him to possess the same qualities, 0 brahman. 
He exists in a man singly, and does not pass on to another 
generation. Listen, © Kraushtuki, to the character of a man 
who possesses the Nidhi Sankha. Jtis when quite alone that 
he enjoys food and clothing such as he himself has made; 
his family eat wretched food and wear no bright clothing; 
he makes no gift to friend, wife, brother, son, daughter-in- 
law and other relatives. Always intent on his own nourish- 
ment is the man who possesses Sankha. 

Thus these Nidhis have been described, the deities of wealth 
among men. When their looks are blended, the blended 
Nidhis produce results according to their natures, just as each 
nature described above springs indeed from the aspect of a 
particular Nidhi. And in sovereignty over them all sits 
Lakshmi, who ts this knowledge called Padmini of the dvijas. 


Canto LXIX. 


About the Auttana*®* Manv-antara. 


King Uttama banished his queen to a forest because of her 
persistent unloving behaviour.—A bréhman whose wife had been 
carried off invokes the king’s help to recover her.—The king in 


‘searching for her reaches a muni’s hermitage, and is censured 


by the munt for his conduct to the queen. 


Kraushtuki spoke : 
1. O brahman, thou hast described to me the Svdroéisha 


* This should be Auttama; see canto liii, verse 7, and lxxii, verse 39. It 


8९61708 to be a mistake caused by the fact that Uttama was son of Uttdna-pdda, 


see verse 3. It occurs inthe next canto, bnt is corrected in canto Ixxi. 


420. 


3 


10 


12 


13 


14 


CANTO LXIX. 


many-antara at length and also the eight Nidhis, whom I 

asked ahout. Thou didst tell me of the Sv4yambhuva manv- 

antara before that. Tell me of the third manv-antara which 

is named after Uttama,* - 
Markandeya spoke: 

There was a son of Uttana-pada named Uttama, son of 
Su-ru¢i,t famons, great in strength and valour, and mghteous 
of sou!, and magnanimous, a monarch rich in valour. Hxcell- 
ing all created beings he shone in valour like the snn. He 
‘was the same both to foe and friend, to his city and to his 
sou, being one who understood righteousness ; and he was like 
Yamato the wicked, and like Soma to the good, O great muni! 
A knower of righteousness, Uttana-pada’s son Uttama 
married a maiden of Babhru’s race named Bahula, as supreme 
Indra married famous Saéi. His mind was always exceedingly 
affectionate to her, O noble brahman,{ just as is the moon’s 
mind which has fixed its abode in Rohini. Verily his mind 
felt no attachment to any other object; in sleep also that 
king’s mind rested on her. And the king at the very sight 
of her, who was most beautiful in every limb, was continually 
touching her hody, and at the tonch of her body he became 
one with her.§ The king’s words, although kindly, caused 
annoyance to her ears, and she deemed his special respect as 
humiliation from him. She contemned a garland when given 
by him, and his beautiful ornaments; and she arose as if 
pained in hody when he drank the choice nectar of her lips; 
and only a moment did the king hold her by the hand when 
he enjoyed her. She ate very little food, O 7400097, and 
that with no great delight. Thus she was not favourable to 
the magnanimous king who was favourable to her; yet more 
abundant and excessive love did the king show. 

Now once the king, when engaged in drinking, respectfully 


* Auttama would be preferable, as he was the Manu, see canto lxxii, verse 
89 ; read then kathayautiama-sanjnitam for kathayottama-saiijnitam ? 

+ Or Su-ruc’i, a feminine name. 

t For dvija-varyd read dvija-varya ? 

§ Tan-maya. 


15 


16 
17 


18 


19 
20 
2) 


22 


23 


24 


25 


26 


KING UTTAMA BANISHED HIS QUEEN. 421 


caused that wilful queen to hold a drinking cup which 
had been cleansed with wine, he being then surrounded with 
accomplished attendants * who were melodious in their singing, 
and who were assiduously singing and chanting while kings 
looked on; but she dees not wish to take that cup, turning 
her face away from it, in the sight of the kings. Thereat 
the king was enraged. Breathing hard like a serpent, when 
set at nought by his dear queen, as if a husband - not dear 
to her, he called the door-keeper and said,—‘‘ O door-keeper ! 
Take this lady of evil heart to a desolate forest and abandon 
her forthwith! Deliberate thou not on this my command!” 


Markandeya spoke - 

Thereupon the door-keeper, deeming the king’s word was 
not to be questioned, mounted the beanutiful-browed lady in a 
chariot and left her in a forest. And she, when abandoned 
thus hy the king in the forest and being away from his sight, 
held he had done her the greatest favour. And king Autta- 
na-padi, with soul and mind burning with the anguish of love 
for her, took ne other wife. He remembered her who was 
beauteous in every limb, day and night bereft of ease, and 
ruled his kingdom, governing his people righteously. | 

While he ruled his people, as a father his own children, 
a certain brdhman suffering in mind arrived and spoke 
thus— 

The brahman spoke : 

O Mahé4-raja! in grievous suffering am I; hearken while I 
speak. Men’s deliverance from pain comes from no where 
but the king! Some one carried off my wife by night while 
I slept, without unlocking the house door. Deign to bring 
her back to me. 

The king spoke : 

Knowest thou not, 0 04111180, who carried her off or 
where has she been taken? With whom shall I strive in 
fight ? or whence shall I bring her back P 


# Védra-mukhyath; the dictionary gives only the fem., vdra-mukhyd, “a 


royal courtezan fis 


422 । CANTO LXIX. 


The brahman spoke : 

27 While I slept just as I was, with the door fastened, O king, 

+ ‘why and by whom my wife was carried off—this thou, Sir, 

48 knowest. Thou art our guardian, O king, whose due is the 
levy of a sixth part of owr wealth.* Therefore men sleep 
at night, freed from anxiety abont justice. 

The king spoke : 

29 Ihave not seen thy wife. Tell me what is she like in 
‘body, and what is her age; and of what disposition is the 
brahman lady ? | 
| The 01411187 spoke : 

30  Sharp-eyed ig she, very tall, short-armed, thin-faced, 

ungainly inform, 0 king. I defame her not by this description; 

31 very harsh in speech, and ungentle is she in disposition, 

` © king—thns I have described my wife; she is a do-nothing, 

32 unpleasant in look, and she has slightly passed early woman- 
hood, O king. Such is my wife in form; true is this I have 
spoken. 

The king spoke: 

33. Enough hast thon had of her, O brahman. I will give 
thee another wife. An excellent wife tends to one’s happiness, 

34 such aone as that is verily a source of pain. Bodily beauty 
consists in healthfulness,t O brahman, its cause is a noble 
disposition. She who has neither beauty nor good disposition 
should be abandoned for that very reason. 


The brahman spoke: 
35 “A wife must 06. guarded,” O king—such is onr highest 
divine teaching. When a wife is guarded, the offspring is guar- 
36 ded. For the Soul { is born in her, hence she must be guarded, 
Oking. When the offspring is guarded, the Soul is guarded. 
37 When she is not guarded, there will arise confusion among 
the castes; that will hurl one’s forefathers down from 
38 Svarga, 0 king. And I may have loss of righteousness from 


# For shaddgdddna read shad-bhdgddana? See verse 39. 
+ There is a play on words here, kalyani, “an excellent (wife),” and kalye, 
‘(in healthfulness.’’ t Or, one’s self; dimd, 


39 


40 


46 


47 


48 


49: 


50 


51 


KING UTTAMA SEEKS A LOST BRAHMAN WOMAN. 423. 


day to-day, while I remain wifeless; and that, through the 
destruction of the perpetual ceremonies, will tend to my down- 
fall. And in her will be my offspring, 0 king. She will 
give thee the sixth part; she will bea cause of righteousness. 
For that reason I have declared this to thee. Bring back my 
wife who has been carried off, my lord, since your honour is 
placed supreme for our protection 


Markandeya spoke 
The king, on hearing him so speak, took thought, and 
mounted his great chariot which was furnished with every 
useful requisite. . Hither and thither he wandered over the 
earth with that brahman, and saw a fine hermitage of ascetics 
in a large forest ; and alighting there he entered and saw a 


पप्रा, seated on a silken cushion, and blazing as it were with 


splendour. Seeing the king arrived, he rose in haste, and 
welcoming him with full respect commanded his disciple to 
bring the arghya offering. His disciple said to him quietly 
—‘'Why should the arghya be giventohim,O muni? Think 
well of it and command me, forl carry out thy command.” 
Then the braman being acquainted with the king’s history, 
with self-possession did him respect in conversation and by 
giving him a seat. 
The rishi spoke: 

Why hast thou come here, Sir; and what dost thou wish 

todo? I know thee, O king, to be Uttana-pada’s son Uttama. 
The king spoke: 

A bréhman’s wife was carried off from his house by’ some 
one whose person is unknown, O muni: to seek her I have 
come here. Deign, adorable Sir, in compassion to tell me, who 
have reached thy house and am prostrate before thee, what 
I ask thee ! 

The rishi spoke : 

Ask me, O king, without fear what thou must ask. I will 

tell thee truthfully if I ought to tell it thee. 
The king spoke : 
Why is the arghya offering kept back, which thou wast pre- 


424 | CANTO LXIX. 


pared to give me on first seeing me on my arrival at thy 
house, O muni? 
The rishi spoke : 
52 When through agitation at the sight of thee, O king, I com- 
manded this disciple to give it, then I was cautioned by him. 
53 Through my favour he knows the future in this world, as 
54 I know both the past and the present thoroughly. When he 
said, ‘Consider and give thy order,” then I also knew it; 
hence I did not give thee the arghya according to precept, 
‘55 Trnly O king, thon art worthy of the arghya and thou belongest 
to the race of Svayambhuva; nevertheless we deem thee 
Uttama not fit for the arghya. 
The king spoke : 
56 Whatthen have I done, © brahman, whether wittingly or 
| unwittingly, that arriving after a long time I am not worthy 
of the arghya from thee ? 
The rishi spoke: 
57 Hast thou forgotten, both that thou didst abandon thy 
wife in the forest, and that along with her thou didst abandon 
58 all thy righteousness, O king. Through neglect of religious 
acts a man becomes unfit to be touched by his adherents, like 
one on whom ordure and urine have been showered;* thou 
59 hast neglected an act of permanent observance. Just as 
a complaisant wife must bear with her husband though 
he be of bad disposition, so a wife although of bad dispo- 
60 sition must be cherished by her husband, O king. Ungracious 
indeed was that brahman’s wife who wascarried off; never- 
theless he, being a lover of righteousness, very much excels + 
61 thee, O king. Thou establishest other men in their proper 
ways of righteousness when they swerve therefrom, O king. 
What other person will establish thee when thou swervest 
from thy righteousness ? 


* Vdrshikt, a noun, not given in the dictionary; it mnst apparently mean 
५५ ४. shower.” 

+ Ud-ydti-tardm. The only meanings assigned to ud-yd in the dictionary 
‘are, ^ to go up or out, to rise, originate.” 


62 


63 


64 


65 


KING UTTAMA FINDS THE BRAHMAN WOMAN, 425 


Markandeya spoke: 

A gazing-stock was the king when thus addressed by the 
wise rishi; and saying “So be it!” he enquired about the 
brahman’s wife who had heen carried off—‘* Adorable Sir, 
who has taken away the brdhman’s wife, or where is she? 
Thou Sir knowest unerringly the past and the future in 
this world.” 

The rishi spoke: 

A Rakshasa named Valaka, son of Adri, has captured her, 
and thou shall see her now in Utpaldvataka forest, O king. 
Go, unite the brahman with his wife quickly. Let him not 
become a seat of sin as thou art day after day. 


Canto LXX., 


About the Auttana * Manv-antara. 


King Uttama finds the brahman’s wife in the forest and ४5 
courteously received by the Rakshasa, who says he carried her 
off in order toimpair the brdhman’s religious merit.—At the 
king’s request the Rakshasa consumes her evil disposition and 
restores her to her husband, 

Markandeya spoke: 

Then the king prostrated himself before the great muni, 
and mounted his chariot, and went to the forest Utpalavata 
mentioned by him. And the king saw ¶ the brahman's wife, 
in appearance such as her husband described her, eating the 


ॐ fruit of the bel tree; { and asked—‘‘ How didst thou come to 


* This should be Auttama, see page 419, note *. 

+ For daddréa read dadaréa. 

{ S*rt-phala, the fruit of the bilva or vilva tree, Agle marmelos, and also the 
tree itself. It is a pretty large tree, a native of the mountainous parts of 
the East coast, and also found in the low lands; its fruit is considered 
५४ nntritious, warm, cathartic; in taste delicions; in fragrance exquisite "~~ 
Roxburgh’s Flora Indica, vol II. 579-80. See page 25 note *; but I have 
made an error there in assigning the name bel-phul to this tree. Bel-phil 
is the name of the double Arabian jasmine, Jasminum Zambac, Roxb. (I. 88) 
or J. Sambac, Oliver. This jasmine is a shrub with delightfully fragrant white 


54 


426 


10 


12 


13 


CANTO LXX. 


this forest, lady ? tell me plainly; art thou the wife of 
Su-sarman Vaiéali ¢ * 
The brahman woman spoke : 

[ am daughter of the brahman Ati-ratra, who dwells in the 
forest, and wife of Visala’s son whose name thou hast uttered. 
Being such, I was carried off by the evil-minded Rakshasa 
Valaka, while asleep at the extremity of my house, and parted 
from my brothers and mother. May that Rakshasa become 
ashes, by whom I have been parted thus from my mother, 
brothers and other relatives! Here Iremain in great affliction. 
Bringing me to this very dense forest he has cast me off. 
IT know not what is the reason he neither has intercourse with 
me nor devours me. 

The king spoke: 

Perchance thou knowest, where has the Rakshasa gone 

after leaving thee? I have been sent here hy thy husband 


indeed, O brahman lady. 


The br4hman woman spoke : 

The night-stalking demon stands at the edge of this very 

forest. Enter and see him, Sir, if thou dost not fear him. 
Markandeya spoke : 

Then he entered by the path that she showed, and saw the 
Rakshasa attended by his retinue. Then the Rakshasa hurry- 
ing, the moment he saw him, touching the earth with his 
head from afar indeed, approached his feet. 

The Rakshasa spoke : 

Thou hast done me great favour in that thou hast come 
to my abode here. Give me thy command. What shall I do, 
such &8 [ am here ? Idwell within thy country. Accept thou 
this arghya offering, and let this seat be placed for thee. We 
are servants, thou, Sir, art master ; command me firmly. 


flowers, and is in common caltivation. Its Sanskrit name is mallikd, and also 
saptald ; and bel-phil is the common modern name hoth for the flower and 
for the plant itself. It has numerons other vernacular names, and Roxburgh 
says bela 18 one of them, but this seems doubtful. 

* Son of #15818. ; see next verse. 


14 


15 


16 


17 


18 


19 


20 


21 


22 


23 


24 


KING UTTAMA CONVERSES WITH A RAKSHASA, 427 


The king spoke : 

Thou hast done everything, even every rite due toa guest. * 
Why hast thou brought the hrahman’s wife here, O night- 
stalker P She is not comely ; there are others comely, if thou 
didst carry her off for a wife: if to devour her, why hast thou 
not eaten her? Tell me this. 


The Rakshasa spoke : 

We do not feed on men; such are other Rakshasas. But we 
eat the fruit that springs from a good: deed, O king; and we 
consume the natural disposition of men and women, being 
treated with disrespect, and yet honoured; we are not eaters 
of living creatures. When we have eaten the patience of 
men, they become enraged; and when we have eaten their 
evil nature, they also become virtuous. We have Rakshasis 
who are fascinating, rivalling the Apsarases in beauty, O 
king; while they are with us, how should we delight in 
the females of mankind P 

The king spoke : 

If she is not for sensual enjoyment nor for food, O night- 
roamer, why then didst thou enter the braéhman’s house and 
carry her off ? 


The Rakshasa spoke: 

That excellent brdhman, learned in spells, keeps on expelling 
me, when I go to sacrifice after sacrifice, by uttering spells that 
destroy RAakshasas, O king. By reason of his spells and ex- 
pulsive rites we were a-hungered ; where shall we go? that 
br4hmant is the priest at every sacrifice, Therefore we 
inflicted this damage{ on him; without a wife a man becomes 
unfit to perform sacrifices. 

Markandeya spoke : 
At his announcement of the high-minded brahman’s im- 


* There appears to be a mistake in this line, read kritavdn eva tvam instead 
of kritam eva tvayd ? or else sarvd evdtithi-kriydh for sarvdm evdtithi-kriydm P 
unless krita-vén is understood in the second half of the line. 

+ Dvijah seems preferable to dvija. 

t Vaikalyam, ‘impaired or mutilated condition.”’ 


428 


25 


26 


27 


28 


29 


30 


31 


32 


33 


34 


39 


36 


CANTO LXX. 


paired condition the king became exceedingly dejected then, 
thinking ^ While he speaks of the brahman’s impaired condi- 
tion, £ zs me indeed he censures. That best of munis also 
said I was unworthy of the argha offering. As the Rakshasa 
also has spoken to me of that hrahman’s impaired condition, I 
being in like plight am placed in a great strait, because I 
am wifeless.” 


Markandeya spoke : 
While he thus thought, O muni, the Rakshasa spoke again 
to the king, howmg in obeisance and placing his hands to- 
gether respectfully—“ O king, favour with thy command 


me, thy servant, prostrate before thee*, a dweller within thy 
realm.” 


The king spoke : 

Since thou hast said, O night-roamer—‘“ We feed on a per- 
son’s disposition,” hear then from me what deed we solicit. 
Do thou consume this brdhman woman’s evil disposition this 
day ; since she will have her evil disposition eaten by thee, 
she may then become good in behaviour. Take her to his 
house whose wife she is, O night-roamer. When this is done, 


thou hast done all for me who am come as a guest to thy 
house. 


Markandeya spoke : 

Thereupon the Rakshasa, entering within her though his 
own faculty of illusion, devoured her evil disposition by his 
own power at the king’s command. Being rid entirely of 
that very violent evil disposition that brdhman’s wife said 
to the king—“ By the maturing of the fruit of my own 
actions I was separated from that magnanimous man, my 
husband ; this night-roaming demon was the cause thereof. 
He is not in fault, nor that magnanimous man, my husband; 
mine in truth was the fault, no one else’s. A good deed is 
verily enjoyed. In some former life I separated myself from 
some husband ; that same separation+ has been encountered 


* For tram read tudt ? 
¶† Or perhaps dosha, “ fault,’”’ should be understood. 


37 


38 


39 


4; 


5 


THE BRAHMAN WOMAN RESTORED TO HER HUSBAND. 429 


again even by me.* What fault ४5 there in this magnanim- 
ous man?” 
The Rakshasa spoke: 

I will cause her to reach her husband’s house at thy com- 
mand, my lord. Hnjoin me whatever else should be done for 
thee, O king! 

The king spoke: 

When this is done, thou hast done all for me, O night- 
roamer. And thou must come, O hero, at the time of action 
when I recall thee to mind. + 

Markandeya spoke : 

“So be it!” then quoth the Rakshasa, and taking the 
brahman woman conveyed her, purified then by the removal 
of her evil disposition, to her husband’s house. 


Canto LXXI. 


About the Auttama Manv-antara. 


King Utiama visits the rishi, learns his queen has been taken 
to Pdidla by a Naga king, who then curses his daughter for 
hiding the queen from him—and he is also told his unhappy 
married life was caused by adverse planetary influence. 

Markandeya spoke : 

Now the king, after despatching the woman to her husband’s 
house, sighed and thought, ^ What good deed may there be 
in this? The high-minded muni declared I was wretched 
because of my unfitness for the arghya offering; and this 
night-roaming demon spoke of ‘impaired condition’ with 
reference to the brahman. Being such, what shall I do, 
for I abandoned her, my wife P Or shall I enquire of that 
best of munis who has the eye of knowledge P” 

Thus pondered the king, and mounting the chariot went 
where dwelt the great muni, righteous in soul, who knew the 
three periods of time. And descending from the chariot he 


* Or perhaps for maydpy-upagatah we should read mayy-apy-upagatah P 
¶ For c’a te read tvaydé, in order to make a pronoun agreeing with 
smritena ? See canto Ixxii, verses 15 and 16. 


430 


10 


11 


12 


13 


14 


15 


16 


CANTO LXXI. 


approached and prostrated himself before that muni, and 
related how happened his meeting with the Rakshasa, and 
bis interview with the br4hman woman, and the removal of 
her evil disposition,* and her despatch to her husband’s 
house, and what was his business 10 coming back. 

The rishi spoke : 

I knew this before, which thou hast done, O king, and 
the whole of thy business in coming back to me. Ask me 
here “ what must I do?” with anxious mind; and since 
thou art come, O king, hear what thou must do, A wife 
is a potent cause of righteousness, wealth and love among 
men; and in particular one who forsakes her has in sooth 
abandoned righteousness. A wifeless man, O king, is not 
fit for his own works, be he brdhman or kshatriya, vaisya or 
even gudra, O king. No brilliant deed didst thou do, Sir, 
when thou didst abandon thy wife; for as women must not 
forsake a husband, 80 men must not forsake a wife. 

The king spoke : 

Adorable Sir, what shall Ido, suchas I amP It was the 
maturing of my actions, that I abandoned her because she 
was not favourably disposed to me while I was favourable 
to her. Whatever one does, that one endures with one’s 
mind burning, even that with one’s inmost soul terrified at 
the pain of separation thereby, adorable Sir. But now I know 
not where she when abandoned in the forest has gone, or 
whether she has been devoured by lions, tigers and night- 
roaming beasts in the forest. 

The rishi spoke : 

She has not been devoured by lions or tigers or night- 
roaming beasts, O king, but she is now in Rasdtala with un- 
blemished character. 

The king spoke : 

Who conveyed her to Patala? How dwells she there 
uncorrupted ? Most wondertul is this, O bréhman; deign to 
tell me of ¢ as it happened. 


* For doh-Silydpagamam read dauh-stlydpagamam £ 


17 
18 


19 
20 


21 


22 


23 


24 


25 


26 


27 


28 


PLANETARY INFLUENCES AGAINST KING UTTAMA. 431 


The mshi spoke: 

In Patala isa Naga king and he is famed as Kapotaka. 
He saw her when abandoned by thee she was wandering 
in the great forest. Enamoured of her then he declared his 
object and carried the beautiful young queen to Patdla, O 
king. Now that wise Naga king has a beautiful-browed 
daughter named Nanda, O king, and a charming wife. That 
daughter saw thy beautiful queen, and thinking, “ this bright 
lady will become a rival wife to my mother,” brought her to 
her own house and concealed her in the women’s apartments. 
But Nanda, when entreated, continually refuses to answer the 
king ; then the father cursed her his daughter that she should 
become dumb. Thus did he curse his daughter; and she, 
thy wife, remains there, O king, earried off by that Naga king, 
detained hy his daughter, and still chaste. 

Markandeya spoke : 

Rejoicing greatly thereat, the king asked the eminent 
brahman* what was the reason of his ill-fortune with regard 
to his darling wife. 

The king spoke: 

Adorable Sir! I meet with the utmost affection from all 
the world, what then is the reason, why my own wife is not 
very tender? On the one hand I dearly long for her even 
beyond my own life, O great muni, and on the other she 
is ill-disposed towards me. Say, what is the reason, O 
brahman. 


The rishi spoke : 

When thou didst take her hand in marriage, the Sun and 
Mars and Saturn looked on thee, and Venus and Jupiter 
looked on thy wife. At that moment the moon was favour- 
able to thee, and Mercury to her. Those two groups of 
planets are mutually hostile ; hence they have been excced- 
ingly adverse to thee, O king. Go then; atieuded by thy 


* The text reads dvija-varjyam. But dvija-varyam, which the Bombay edition 


reads, is much better and I have adopted it; see rdja-varyya in canto lxxii, 
verse 2. The translation of the text would be ^" putting aside bréhmans,”’ 


432 


29 


CANTO LXXII. 


wife, rule the earth in thy righteousness, and perform 
every rite that pertains to righteousness ! 
Markandeya spoke : 
At this exhortation king Uttama prostrated himself before 
the muni, and then mounting his chariot went to his own city. 


(4110 LXXITI, 


About the Auitama Manv-antara. 


The brdhman performs a sacrifice which turns the queen’s 
heart to the king, and the Rdkshasa brings her back from Pétéla— 
The brahman frees the Naga princess from the curse, and she 
coming to thank the king promises him a son who shall be a 
Manu — Accordingly a sonis born who was the Manu Auttama. 

Markandeya spoke : 

Then arriving at his city, the king saw the joyful brahman 

accompanied by his wife also who was sweet-dispositioned. 
The brahman spoke: 

O noble king, successful am I inasmuch as righteousness 
has been preserved by thee, who art wise in righteousness 
here and who bringest back my wife. 

The king spoke : 

Successful art thou, O brahman, because thou observest thy 
own laws of righteousness. Iam in a strait, who have no 
116 at home, O brahman. 

The brahman spoke : 

O king, if she, thy queen, has indeed been devonred by wild 
beasts in the forest, away with her! Why dost thon not 
take another’s hand in marriage ? = Falling under the dominion 
of anger thou didst not preserve righteousness. 

The king spoke: 

My darlmg wife is not devoured by wild beasts; indeed 
she is alive, with character unblemished. How shall I act 
in this matter P 


10 


11 


12 


13 


14 


15 


KING UTTAMA REGAINS BIS QUEEN. 433 


The brahman spoke: 

If thy wife lives and has not gone astray, why then dost thou 

commit a sin which will render thee wifeless in another birth ? 
The king spoke: 

In sooth, although she were brought back, she is ever 
opposed to me, O brahman, she would tend to unhappiness, not 
to happiness; enough! her friendship is not at all towards 
me. Do thou so strive for me that she may become submis- 
8106 unto me. 


The brahman spoke: 

The Vara sacrifice* is beneficial for mutual affection 
between thee and her. I will perform the Mitra-vinda ft 
sacrifice which those perform who wish for friends; for it 
produces affection between two persons who love not each 
other; it creates {the warmest § affection between wife and 
husband, O king. I will perform that sacrifice for thee, 
Fetch thy beautiful-hrowed wifc from wherever she is now, 
O king; she shall feel the warmest love for thee! 

Markandeya spoke: 

Thus admonished, the king then collected all the materials 
requisite, and the brahman performed that sacrifice. Seven 
times then the brahman performed the sacrifice in repetition 
in order to procure for the king his wife. When the great 
muni deemed that he had aroused friendliness within her to- 
wards her husband, then he, the brahman, addressed the 
king—* Fetch her, O king, who is dear to thee, close to thy 
soul; enjoy ali enjoyments with her, and offer sacrifices, 
being duly respected.” 

Markandeya spoke : 

Thus exhorted by the brahman the king a-wondering then 

recalled to mind the very valiant, truthful, night-roaming 


* Vareshti. + “‘ Friend-finding.” 
{ San-janant: not iu the dictionary. San-janana is given only 28 a 


neuter noun. 


§ Param : anu-rdgam or some similar non-feminine noun muet be understood ; 


unlese we read pardm to agree with préti as in the next verse, 


95 


434 


16 


17 
18 


19 


20 


21 


22 


23 


24 


25 


26 


CANTO षा. 


Rdkshasa.* And he, the Rakshasa, being remembered by him, 
approached the king at once then, and prostrating himself 
before the great muni exclaimed, ^“ What shall 1 do?” 

Thereupon, after the king had declared the matter fully. he 
went to Patala and brought the queen back. And she, when 
bronght back, gazed on her hnsband then with exceeding love 
and said ^“ Be gracious!” again and again, while filled with 
joy. Thereat the king embraced the stately lady impetuously 
and said— Darling, I am indeed weil pleased! why dost thou 
keep on repeating that P ”’ 

The queen spoke : 

Ii thy mind is inclined with fayour to me, O king, then I 

make thee this request; do thou do it as an honour to me. 
The king spoke : 

Speak out fearlessly whatever thou desirest from me, lady. 
Thou shalt certainly obtain it, timid one! I am all docile 
towards thee and not otherwise, 

The queen spoke: 

On my account the Naga cursed his danghter who is my 
friend ; he said “Thou shalt hecome dumb,” and she became 
dumb. 17 thou, Sir, canst for love of me devise a remedy for 
her to cure her deprivation of speech, then what wilt thou 
not have done for me P 

Markandeya spoke: 

Then said the king to the brdhman—‘“ What kind+ of 
ceremony ४5 there for this, in order to dispel her dumb- 
ness P” And he replied to the king :— 

The brahman spoke : 

O king, I will perform a sacrifice to Saras-vati at thy word. 
Let this thy wife discharge her debt of gratitude by stimula- 
ting the power of speech in that friend. 

Markandeya spoke : 
The brahman performed the sacrifice to Saras-vati on her 


* See canto lxx, verse 38, 
+ For kidrist read kidrig4 ? 


27 
28 


29 


31 


37 


38 


THE BIRTH OF MANU AUTTAMA. 435 


behalf, and uttered the hymns addréssed to Saras-vati, with 
composed mind. 

Thereupon ७९५९६ # spoke to the maiden, who had recovered 
her speech, in Rasdtala—‘“This most difficult benefit has 
been effected by thy friend’s husband.” 

Having gained this information Nand4 sped in haste to the 
city. Then the Naga’s daughter, embracing her friend the 
queen and praising the king with auspicious words again and 
again, spoke sweetly, she, the Naga maiden placing herself 
upon a seat,— ` 

“By this benefit, that thou, © noble hero, hast done me 
now,t my heart is drawn out. Listen to what I tell thee. 
Thou shalt have a son great in Valour, O king; he shall 
wield the discus unresisted on this earth. He shall be skilled 
in the principles of all the useful sciences, t devoted to the 
practice of righteousness, in truth a Manu, the wise lord of 
a manv-antara 


: Markandeya spoke 

Having thus bestowed a boon on him, the Naga king’s 
daughter then closely embraced her friend and departed to 
Patala, O muni. | | 

While the king lived in pleasure there along with her and 
ruled his subjects, a very long time passed by. Then the son 
was born of her to the high-souled king, like the lovely full- 
orbed moon at the period of full-moon. At the birth of that 
high-souled child all the. people rejoiced, heavenly drums 
sounded forth, and a shower of flowers fell 

Seeing that his body would be lovely and his disposition 
also, and reflecting that he was the son of Uttama, § the assem- 
bled munis gave him a name saying, ^ Heis born in an ex- 
cellent || family and at an excellent time in it; he has excel-, 
lent limbs; hence he shall be Auttama.” 


* See canto xxv, verse 18. Garga was the mame of an old rishi, a descen 
dant of Bharad-vaja and Angiras (see M.-Bh., Salya-P. lili); and also o 
various other persons. 

+ For mamdghund read mamddhund ? ¶ The Artha-Sastras 

§ Auttama. || Uttama 


436 CANTO LXXIIf. 


Markandeya spoke : 

39 So he was Uttama’s son and was famed as Anttama by 
name. He was a Manu, possessing the majesty of such; 
hearken to me, 0 Bhaguri. * 

40 He who listens constantly tothe entire story of Uttama 
and also the birth of Uttama,+ never experiences enmity ; 

41 1101 shall the man who listens to itor reads it ever incur 

42 separation from his loved wife or sons or kinsmen. Hearken 
while I tell thee, O brahman, about his manv-antara, 
and hear who was the Indra in it and who were the gods 
and rishis. 


Canto LXXITI. 


Eind of the Auttama Manv-antara. 
Mérkandeya names the gods of the Auttama Manv-aniara and 
their lord, and mentions the kings and rishis. 
Markandeya spoke : 
1 Listen while I speak of the gods, the Indra, the rishis, the 
kings in this third manv-antara of the Praja-pati Auttama. 
2 Thus the first group of gods was the Sva-dhamans, ft who 
acted according to their name; and another also, the second 
3 group of the thirty gods, was the Satyakhyas. § Now the 
gods in the third gronp were the Sivakhyas, || O best of 
munis: now they were auspicious by nature; they are de- 
4 cjared to have destroyed sin. And the fourth group of the 
gods therein was the Pratardanakhyas, ब] O best of munis, 
5 inthe period of Anttama Manu. And the gods in the fifth 
group therein were the Vasa-vartins,** O brahman; now 


* Bhdgure ; see canto lviii, verse 40, note ¶. It is said tobe a patronymic 
of Kraushtuki. 

+ But Auttama seems preferable: read c’aivauttamasya for c’aivottamasya ? 

t ^ Deities who reside in their own dwellings. ”’ 

§ “Named after truth,” or ** named as true.” 

|| ‘Named as auspicious.” 

ष ‘Named Pratardanas.” 

** “Those who are obedient to another’s will.” This half line has a sylla- 
ble too much. 


10 


11 


12 


13 


14 


15 


16 


AUTTAMA’S MANV-ANTARA. 437 


all of them indeed had natures corresponding to their 
names, O great muni. And these five groups of gods are 
reported to have fed of the sacrifices. All the groups were 
twelve in the many-antara which appertained to that best 
of Manus. Their lord* was illustrious ; may he become the 
spiritual preceptor in the three worlds! Having offered a 
hundred sacrifices, he was verily named Su-sdnti.f Now 
a song, which is embellished with the words composing 
his name in order to avert portents emanating from him, is 
sung by men on the earth even to this day,— ‘‘ Sweetly serene 
18 the kindly ruler of the gods, he bestows sweet serenity.’ He 
is attended by the Sivas and Satyas{ and other groups of 
gods and also by the Vasa-vartins.§ Without birth|| was 
he, absolutely pure, supernatural. 

Very powerful and valiant were that Manu’s sons, renowned, 
like unto the thirty gods. The descendants of his sons ruled 
over the earth as kings during the manv-antara of that 
Manu of supreme splendour. Of his four ages were reckoned 
in truth seventy-one and a half, of the ages called Krita, 
Tretaé and so on, which I have declared in the account of 
the Age. By the innate splendour of the austerities of that 
most excellent high-souled Manu his seven sons became the 
seven rishis in that period. 

This third manv-autara I have declared to thee. Now the 
fourth is called the period of Manu Tamasa, who born of an 
animal’s womb illuminated the world with his fame; hearken 
to the birth of that Manu, ag I tell thee, O brahman. And 
the exploits of all those] Manus transcend the cognizance 
of the senses ; and the birth of the high-souled Manus is to be 
known as such, and their majesty also. 


> Indro. 

+ ‘‘Sweetly serene.” 

‡ See verses 2 and 3 above. 

§ For vasa-vartinak read vasa-vartinath ? 


|| Aja; or “a leader, ” 
q For amindm read amtsham ? 


438 


9 


CANTO LXXIV. 


Canto LXXIV. 


About the Tamasa Manv-antara. 

King Sva-rashtra being driven from his kingdom by enemnriés 
becamean ascetic, and met his deceased queen in the shape of a 
doe during a great flood.— He begot a son by her who beéame the 
Manu Témasa.— The gods, rishis and kings of that manv-antara 
are named. 

Markandeya spoke: 

There lived on the earth a famous king, by name Sva- 
rashtra, valiant, an offerer of many sacrifices, wise, invincible 
in battles. The sun being invoked by his ministers gave 
him a very long life; and he had a hundred happy wives, 
0 bréhman. The wives of that long-lived king were not 
very long-lived, O muni; and in time his servants, ministers’ 
and people came to their end. And he, being bereft * of his 
wives and his servants who were his equals in age, was 
dejected in mind and dwindled in vigour day and night. 
A neighbouring king named Vi-marda ousted him then from 
his kingdom, failing as he was in vigour, deprived of his 
devoted adherents, greatly afflicted. And being ousted + 
from his kingdom, he went toa forest, despairing in mind, 
and taking up his abode on a sandbank in the Vitasta,” 
illustrious as he was, he practised austerities. Undergoing 
the five fires in the hot 8688607, व॑ exposing himself naked to 
the showers § in the rainy season, and lying in water 170 ` 
the cold season, he lived abstaining from food, strict in his 
devout rites. 

Afterwards there oceurred, while he practised his austerities, 
a great flood day after day in the rainy season, with the 
clouds pouring down rain incessantly. The east could mot Te 


* Tor yukto read tyakto (see verse 5)? The Bombay edition reads mukto. 

+ For c/yutam read c’yutah £ | 

न Four fires around and the sun over-head; see Manu vi. 23. 

§ For abhrankashdsikah read abhrdvakdsikah, which is the word in Manu 
vi. 23, 


10 


11 


12 


13 


14 


15 


16 


17 
18 


19 


20 


21 


KING SVA“RASHTRA MBETS A DOE. 489 


distinguished, nor the south, nor the west, nor the north ; 
everything looked as if besmeared with darkness. The king, 
forced then in the excessive flood to seek the river bank, 
could not reach it although seeking it, being carried away 
by the exceedingly furious current. Now the king, after 
being carried a long way by the swollen water, chanced upon 
a Rauha doe in the water and seized her by her tail. Borne 
along by that flood he passed over the surface of the land 
hither and thither in the darkness ; at length he reached a 
bank. Crossing an expanse of mud, which was extremely 
hard to be crossed, the king being drawn along by her still, 
gained another charming forest. The Rauha doe dragged 
the illustrious king along in the darkness there, while he 
clung to her tail, enfeebled throughout his nervous system. 
And he experienced an intense pleasure which arose from 
touching her, as he wandered continually in the darkness, 
with his mind drawn out in love to her, Perceiving that 
the king was enamoured of her, and was engrossed in touch- 
ing her back, the doe verily spoke to him within that 
forest: — 

“Why dost thou touch my back with trembling hand P 
Quite otherwise has this affair turned out,O king. To no 
unsuitable object has thy mind gone forth; not unapproach- 
able am 1 to thee, O king; but this Lola creates an obstacle 
to my union with thee.” 

Markandeya spoke: 

And the king, on hearing the doe say thus, was aroused to 
curiosity and spoke thus to the Rauha doe. 

“Tell me, who art thon? How dost thou, a doe, speak 
language* like human beings? And who is this Lola who 
creates an obstacle to my union with thee ?”’ 

The doe spoke : 

I was formerly thy darling Utpaldvati, O king, thy 
wife, thy queen above a hundred others, Dyidha-dhanvan’s 
daughter. 


* Mrigt-vékyam seems preferable as two words and not a compound. 


440 


22 


23 


24 


20 


26 


27 


33 


34 


35 


CANTO एदाए, 


The king spoke : 

What deed then didst thou do,* that thou hast reached this 
anmal condition? And true to thy husband, devoted to 
righteousness, such as thou wert, how hast thou thus become 
like this ? 


The doe spoke: 

While a girl in my father’s home I went with my com- 
panions to a wood to play, and saw a deer united with a 
doe. Then approaching close I struck the doe. Frightened 
by me she fled away, and then the deer enraged said to me, 
“ Silly girl! why art thou so insane P Fie on this thy evil 
disposition, by which thou hast rendered this period of 
impregnation fruitless for me!’’ Frightened then at hearing 
him speaking language as of a human being, I said to him — 
८५ Who art thou who hast reached this animal condition ? ” 
Thereupon he replied—‘ I am son of the rishi Nirvriti-éakshus, 
by name Su-tapas, but being enamoured of this doe I became 
a deer, and followed her in love, and she longed for me in 
this wood. Thou hast parted us, O naughty girl, therefore 
I inflict a curse ou thee.” And I said— Knowing thee not, 
¶ have sinned, O muni; be gracious! deign not Sir to cast a 
curseou me.” And so addressed the muni gave me this 
reply, 0 king,—‘“I do not inflict a curse on thee, if I may 
give myself to thee.’ And I said—‘I am not a doe, nor 
of deer-like form ; in this wood thou wilt find another doe; 
meanwhile let thy feeling towards me be repressed.’”’ When 
thus addressed he exclaimed, his eyes red with anger, and 
his lower lip quivering—‘‘‘No doe am 1’ saidst thou! 


thou shalt become a doe, O silly girl.” Then exceedingly 


agitated I fell prostrate before the highly-enraged muni, 
who had resumed his own form, and exclaimed “Be 
gracious!” again andagain; “a girl is unskilled in words, 
hence I spoke as J did; assuredly women who have no 
father choose a hushand themselves; and since I havea 
father, how can I choose, O best of munis, or do wrong ? 


* Por kintu ydvat kritam read kim tvayd vai kritam ? 


36 


41 


4 


43 


44, 


45 


46 


47 


48 


BIRTH OF MANU TAMASA. 441 


at thy feet I bow, be gracious, my lord!” While thus I lay 
prostrate, exclaiming repeatedly, “Be gracious! be gracious,” 
0 high-minded king, that lordly muni spoke—‘ My uttered 
word never goes amiss. After thy death thou shalt become a 
doe in this very wood in thy neat birth; and in the doe- 
condition thou shalt conceive within thee the muni Siddha- 
virya’s mighty-armed son named Lola, O proud lady; and 
when the embryo is conceived within thee, thou shalt re- 
member thy former life; regaining thy memory, thou 
shalt also utter human language. After his birth thou shalt 
be freed from the doe-condition and be honoured by thy 
husband ; thou shalt attain to the worlds which* are un- 
attainable by those whocommit sin, And he, Lola, mighty 
in valour, shall indeed strike down his father’s foes, and 
conquer the whole earth and then become a Manu.” 

Incnrring this curse I died and reached this brute con- 
dition,+ and through thy touch that embryo has come into 
being in my womb. Hence I say—Tono unsuitable object 
has thy mind gone forth iz coming to me, nor am J unap- 
proachable;{ bu¢ this Lola who is conceived within me 
creates an obstacle. 

Markandeya spoke: 

Being thus addressed the king also experienced intense 
joy then, thinking, ^ My son will conquer my enemies and be- 
come a Manu on the earth.” 

Afterwards the doe brought forth that son marked with 
the auspicious marks ; and at his birth all created things 
rejoiced, and especially the king. At the birth of that 
mighty son the doe was freed from the curse and attained 
to the sublime worlds. Then all the rishis assembled, O 
best of munis, and perceiving the fnture prosperity of that 
high-souled cheld gave him a name—“ He was born of his 
mother while she existed as an ignorant animal,§ and the 


* For ya read ye. 

+ For téryaktvam read tiryaktvam. 

+ For agamyo réad agamyd 2 see verse 18, 
§ Tdémasim bhajamdndydm yonim. 


96 


442 


49 


90 


51 


52 


53 


94 


55 


56 


57 


58 


59 


60 


CANTO LXXIV, 


world was enveloped in darkness,* hence he shall be Tamasa.” 
Then Tamasa was brought up by the father in the forest. 
When he reached the age of intelligence he spoke thus to his 
father, O best of munis,—‘‘ Who art thou, dear father ? 
and how am I thy son? and who was my mother? and why 
hast thon come here? Tell me this truly.” 

Markandeya spoke : 

Thereupon his father, the large-armed king, narrated to 
his son how he was ousted from his kingdom and all other 
events, And on hearing all. that, he invoked the sun and 
obtained celestial weapons together with the spells that 
controlled them in their completeness. Having mastered 
the use of the weapons he vanquished those enemies, and 
bringing them near his father released them, when they were 
permitted by the father to depart, observing thus his own 
righteousness. And his father, after seeing his son’s face 
happy, quitted his body and attained to the worlds, which he 
had won for his own by austerities and sacrifices. 

He having conquered the whole earth as king hy the name 
Tamasa, became a Manu by name Tamasa. Hear about his 
many-antara: who were the gods, who was the ruler,t and who 
was the lord of the gods, and who were the rishis, and who 
were that Manu’s sons, the guardians of the world. 

The Satyas and next the Su-dhis, the Su-ripas, and the 
Haris, these were the classes of gods therein, seven and 
twenty in number, © muni. And Sikhi Indra, mighty, great 
in valour, distinguished by a hundred sacrifices, became the 
lord of those gods. Jyotir-dhaman, Prithu, Kavya, C’aitra, 
Agni, and Valaka, and also Pivara, these seven, were the 
seven rishis, O brahman. And Nara, Kshauti, and Santa, 
Danta, Janu, Jangha and otherswere Tamasa’s sons, very 
mighty kings. 


* Tamasd. 
+ For yat-patir read tat-patir, according to the Bombay edition. 


11 


12 


STORY OF THE RISHI RITA-VAC’. 443 


Canto LXXYV. 


Raivaia’s Manv-antara. 


The rishi Rita-vdc’ had a son who was bad because born under 
the constellution Revatt, and the rishi made the constellation 
fall with his curse—A daughter was born therefrom whom the 
vishi Pramuc'a adopted and named 7 ९००८४. -- King Durgama 
visited Pramuc'a and married Revati, and the constellation was 
restored to tts place at the marriage.— They had a son, the Manu 
Raivata.— The gods, rishis and kings in his period are named. 

Markandeya spoke: 

Moreover the fifth Manu was the famous one named 
Raivata. Listen! I tell thee fully about his birth, 

There was an illustrious and famous rishi named Rita-vae. 
To that high-souled rishi who had no son a son was born at 
the termination of the constellation Revati. He performed 
the birth ceremony and all other rites for that son according 
to the ordinances, and also the investiture with the sacred 
thread and other ceremonies. And he was of bad disposition, 
0 muni. And even from his sox’s very birth the rishi, that 
lordly muni, became afflicted with a lingering disease; his 
mother suffered extreme pain, being attacked with leprosy 
and other diseases. And his father in his affliction pondered — 
““Why is {018 2 And that his son also, being exceedingly 
wicked in mind, took another muni’s son’s wife whom he met, 

Then dejected in mind Rita-vaé spoke thus—‘ Better is it 
for men to have no son than a bad son! A bad gon is always 
causing trouble to bis father’s and mother’s heart; and casts 
downwards his ancestors who dwell in Svarga. He henefits 
not his friends, he satisfies not his ancestors, he causes suf. 
fering to his parents—fie on the birth of that son who 
commits evil deeds! Happy are they whose sons are com. 
mended hy all the world, who benefit others, who are peaceful, 
who are devoted to good work! Uneasy aud dull, averse to 
the next world, teudiug towards hell and not towards beatitude 
is our life which depends’ on our son, A bad son brings 


444 


13 


14 


15 


16 


17 


18 


19 


20 


21 


CANTO LXXY. 


misery on his friends and joy to his adversaries, and he 
assuredly brings untimely old age on his parents.” 


Markandeya spoke: 

With his thoughts thus burning through the conduct of 
his exceedingly perverse son, the mani qnestioned Garga * 
as to what had happened. 

Rita-vaé spoke : 

Keeping my religious vows strictly I learned the Vedas 
formerly according to precept; after acquiring the Vedas 
I married a wife according to precept. Along with my wife, 
the rites to be performed, those enjoined by revealed religion, 
those enjoined by tradition, the oblations made in fire with 
the exclamation vashat, 1 have never failed to perform to the {पा 
unto this day, O great muni. Following the ordinances 
prescribed concerning conception, without gratifying † my lust 
and in order to have a son, I begot this sen, I who fear the 
hell named Put, O muni. Is it through his own fault or 
throngh my fault, that this son has been born, bringing 
suffering on ns and causing grief to his kinsmen by his 
bad disposition, O muni? 

Garga spoke: 

O best of munis, this thy son was born at the termination 
of the constellation Revati; therefore he causes thee suffering 
since he was born at an evil time. This is no transgression 
by thee nor yet by his mother, nor hy thy family ; but 
the termination of Revati befell. as the cause of his had 
disposition. 

Rita-vaé spoke : 

Because this my only son’s bad disposition sprang from the 

termination of Revati, let that Revati therefore fall quickly! 
Markandeya spoke : 

When he uttered this curse, the constellation Revati verily 

fell, while all the world beheld with minds pervaded with as- 


* See canto lxxii, verse 27. 
+ For anurundhyaté read anurudhyatd. 


22 


23 


32 


33 


34 


35 


BIRTH OF REVATI FROM THE CONSTELLATION. 445 


tonishment. And the constellation Revati, falling on and 
around the mountain Kumnda, suddenly illuminated* its 
woods, ravines and cascades. And the mountain Kumnda, 
by reason of her down-fall, became famous as Raivataka,t 
ॐ mountain exceedingly charming through the whole earth. 
But the beauty of that constellation became the lake Panka- 
jini; ¶ therefrom a maiden was born then exceedingly 
brilliant in form. The muni Pramnéa saw her who was 
born from Revati’s beauty, and so gave her a name, the name 
Revati, O Bhaguri. And illustrious Pramnéa nonrished her, 
who had been born near his hermitage, in that same land, 
Now seeing the maiden grown to the bloom of youth, and 
beautifully formed, the muni bethought—‘‘ Who- may be 
her husband ?’’ While he thus pondered a long time passed 
by, O muni; nor did the great muni light upon a bridegroom 
equal to her, Atlength the muni Pramuéa entered his room 
where the sacred fire burned, toask Agni about a bridegroom 
for her. Agni replied to the questioner,—* Great in strength, 
great in valour, kind of speech, fond of righteousness, the 
king named Durgama shall assuredly be her husband.” 
Markandeya spoke: 

And immediately there reached his;hermitage, O muni, in 
the course of hunting that wise king Durgama, who was 
sprung from Priya-vrata’s lineage, great in strength and 
prowess, Vikrama-gila’s son, born of Kalindi’s womb. The 
king entered the hermitage and, not seeing the rishi, hailed 
the slender maiden with the word ^ Dear!” and asked :— 

The king spoke: | 

Whither has he gone from this hermitage, the adorable 
lordly muni? J wish to pay him my affection here. Tell him 
80, O bright maiden | 

Markandeya spoke : 
The brdhman, who was in the room where the sacred fire 


* For bhdshaydmdsa read bhdsaydmdsa. 
+ See page 289 note * 
{ Or, “ a lake of lotuses.”’ 


4.46 


42 


43 


44 


45 


46 


47 


CANTO LXXY. 


burned, heard that his speech and the hailing her as “ Dear! ” 
and came out in haste. The munisaw high-souled king Durga- 
ma, bearing tlie royal insignia, bowing respectfully before him. 
Now on seeing him he spoke at once to his disciple Gautama 
— “Gautama! bring quickly the argha offering for this king. 
At length he has come alone after a long time, this king and 
in particular my son-in-law ; I deem him worthy of the argha.” 
Markandeya spoke : 

Thereat the king pondered on the reason for his using the 
term son-in-law and understood it not; therefore keeping 
silence the king accepted the argha. When the king had 
taken a seat and accepted the argha, the brahman, the great 
muni, addressed him a welcome —“I trust thou farest well 
in thy home, in thy treasury, and army, in thy friends, in 
thy servants and ministers, and in thy own self whereon 
rests every thing, O king of mighty arm! And thy wife fares 
well; since she is indeed at hand, I ask not therefore about 
her, but I hope thy other wives fare well!” 

The king spoke : 

Through thy favour TI have no ill-fortune any where, 0 
strict observer of vows; and my curiosity is aroused, what 
wife have [ here, O muni ? 

The rishi spoke: 

Most noble Revati, beautiful even through the three worlds, 
is thy wife of exquisite figure; dost thou not know her, O 
king ? 

The king spoke: 

My lord! Su-bhadra, Santa’s daughter, Kaveri’s daughter, 
and Su-jata born in Su-rdshtra, and Varttha’s daughter 
Kadamba, Vipatha, and Nandini — these I know as my wives, 
O brahman ; they remain at my home. I know not Revati, 
adorable Sir; who then is she? 

The rishi spoke: 

She is this mazden of beautiful complexion, whom thou 
didst address just now as “ Dear!” Hast thou forgotten, 
O king? Worthy of praise is this lady of thy house! 


48 


49 


50 


51 


52 
53 


54 


95 


56 


57 


58 


KING DURGAMA MARRIES REVATI. 447 


The king spoke: 
In truth I said so, but no improper feeling had I, O muni. 
Deign not to be angry with me for this, I beseech thee, 
Sir ! 


The rishi spoke : 

Thou speakest truly, O king; no improper feeling hadst 
thou. Thou didst utter this word, being impelled by Agni, 
O king. J asked Agni, “Who shall be her husband?” O 
king; and he replied that thou thyself, Sir, shouldst verily 
be her bridegroom this day. Take her then; I give thee 
the maiden, O king, and thou didst hail her as ^“ Dear!” 
How dost thou decide ? 


Markandeya spoke: 

At his address the king then kept silence ; and the rishi 
prepared to perform her wedding ceremony. The maiden 
spoke a little thing to her father who was prepared for the 
marriage, her countenance bent downward with respect— 
८४ Tf thou lovest me, dear father, deign to give me a favour; 
perform then my marriage in the constellation Revati, since 
I have won thy favour.” 


The rishi spoke: 
Fair maiden! the constellation Revati is not declared to be 
one that unites with the moon. The constellations appro- 
priate to thy marriage are others, O beautiful-browed ! 


The maiden spoke : 
Dear father! without that constellation the time appears 
to me unprofitable. How may the marriageof such as me 
take place at an unprofitable time ? 


The rishi spoke: 

The famous ascetic named Rita-vaé was enraged against 
Revati; in his anger he caused the constellation to fall down. 
And I have promised thee as wife to this king, O maiden 
with intoxicating eyes; and if thou desirest not tbe marriage, 
we have fallen into a strait! 


448 


59 


60 


62 


66 


67 


CANTO UXXV. 


The maiden spoke : 

Dear father! Why did that muni Rita-vaé perform aus- 
terities in that fashion P Have I nonght fo do with thee as 
father? Am [the daughter of an unworthy brahman ? 

The rishi spoke : 

Thou art not the danghter of an unworthy braéhman, nor of 
an ascetic, O maiden. Thou art daughter to me who am 
striving to make other gods.* 

The maiden spoke : 

If my father is a practiser of austerities, why then does 
he not raise this constellation to the sky and perform my 
wedding under the constellation ? 

The rishi spoke : 

Be it so! prosperity be thine, fair maiden ; be thou affec- 
tionate ! I raise the constellation Revati to the moon’s path- 
way for thy sake. 

Markandeya spoke : 

Then hy the power of his austerities the great muni placed 
the constellation Revati as before in conjunction with the 
moon, 0 brahman. And full of affection he celebrated his 
daughter’s marriage accompanied with sacred texts according 
to rule, and said to his son-in-law again, “Tell me, O king, 
what shall I give thee as a wedding gift? 1 will give even 
that which is hard to be obtained, for irresistible are my 
austerities.” 

The king spoke: 

Of Manu Svayambhuva’s lineage ¢ I am sprung, O muni. 
I choose as giftason who shall reign over a many-antara 
through thy favour. 

The rishi spoke : 
This thy wish shall he fulfilled. Asa Mann -thy son shall 


enjoy the whole earth, and shall he wise in righteousness, 
O king. 


* Devdn ; this seems erroneous, but the Bombay edition reads the same. 
+ For santato read santatau ? 


68 
69 


70 


१1 


१2 


73 


44, 


75 


46 


RAIVATA’S MANYV~ANTARA. 449. 


Markandeya spoke : 

Then taking her the king went to his own city. From him 
was born of Revatia son, the Manu Raivata, possessed of 
all rghteousness, unconquered by mankind, who understood 
the meaning of every sacred book, who knew the Vedas, the 
sciences and the books of practical arts. 

Hear most composedly, O brahman, about the gods, the 
munis, the lord of the gods and the kings in his manv-antara, 
as I mention them. The gods therein were the Su-medhases. 
And the kings were Vaikuntha and Amitabha, fourteen and 
fourteen, O brahman. And now the lord of those very four 
classes of gods was named Vibhu, who was the regarder of 
a hundred sacrifices, O king, Hiranya-loman, Veda-sri, and 
also Urddhva-bahu, Veda-baihu, and Su-dhaman and the 
great muni Parjanya, and illustrious Vasishtha who was 
thoroughly versed in the Vedas and Vedanta—these were 
the seven rishis also in Manu Raivata’s period. Bala-handliu 
mighty in valour, and also Su-yashtavya, and Satyaka and 
others were Manu Raivata’s sons. 

Now these are the Manus down to Raivata, whom I have 
told thee about; they were indeed connected with Svayam- 
bhuva, except * Manu Svarodisha.t 


Canto LXXVI. 


The Siath Manv-antara. 

O'ékshusha when an infant was taken by a hag from his 
parents and changed for the son of king Vi-krdnta, and was 
brought up asa prince.—On reaching boyhood he reveated the 
fraud, and abandoning his princely state became an = ००८९८४८. 
— Brahmd made himthe siath Manu.—The derttes, rishis and 
kings of hts period are menttoned, 


नैः Wor riter read rite with the Bombay edition. 


+ The Bombay edition adds a verse within brackets. “He who may 


hear or read the sublime story of these Manus continually, is delivered from 
all sing and attains to the world that is earnestly degired.”’ 


57 


450 ` CANTO LXXVI. 


Markandeya spoke : 

Thus I have narrated these five manv-antaras to thee.* 

Hear about this sixth period, that of the Manu C’akshusha. 
2 In another birth he was born from the eyet of the supreme 
deity, hence-in this birth also he retained the condition? of 
3 C’akshusha, O brahman.§ His mother repeatedly makes him 
prattle |} as he lies in her lap after his birth, and embraces 
4 him lovingly and then again makes him prattle. Being 
indeed born with a recollection of bis previous existences, he 
$ langhed as he lay on his mother’s lap. His mother said to 


pool 


him angrily then—‘‘ I am frightened; what is this, my child, - 


that there is langhter in thy mouth? Thou art born with 
premature intelligence. Perhaps thon seest something: 
bright!” 
The son spoke : 
6 Dost thou not see, a cat in front wishes to devour me ? 
And another, the hag who seizes newly-born children,** has 
7 vanished. And since thon, lady, looking on me lovingly in 
thy affection for thy son, dost keep on making me prattle and 
8 dost embrace me much, while thy: hair rises np and thine 
eyes are suffused with tears springing from love, therefore 
9 I chanced to laugh. Hear also the reason of it. The cat 
intent on its own object 1008 0 me who am attached to 
thee; and the other also, the hag who seizes newly-horn 
10 children, has vanished. Just as these two, with hearts solici- 
tous for their own self-interest,t+ were busy over me, even 


* For tava read tathd ? The Bombay edition readg mayd. 

+ O’akshushah. t Or ^" appellation.” 

§ The Bombay edition inserts an explanatory verse here—“‘ Bhadré, wife of 
the high-souled royal rishi An-amitra, gave birth toa son, who was very wise» 
pure, who remembered his former lives, a very sovereign.” See verse 27: 

|| Ul-ldpya. Ul-lap is not given as a verb in the dictionary ; ul-ldpa 18 
given as ॐ noun meaning “calling out in = loud voice; change of voice in 
grief, sickness, &c.;” but those meanings seem inadmissible here. See 
ul-ldpana in canto xxv, verse 10. 

भू Ul-ldpayati. ** Jdta-hdrint; see canto li, verse 102. 

tt For snigdha-hridayd read snigdha-hridaye to agree With ete pra-vrilte, ax 
the Bombay edition reads. 


11 


12 


13 


14 
15 


16 


17 
18 
19 
20 
21 


22 


23 


* 


THE CHILDHOOD OF MANU O’AKSHUSHA. 451 


so thou appearest to me to be engaged in thy own self-in- 
terest. But the cat and the hag who seizes newly-born 
children aimed at enjoying me; thon on the other hand de- 
sirest to obtain good results from me which shall be enjoyed 
gradually. Thou dost not know me who IJ am, nor the benefit 
that I have conferred. Our meeting is for no very long time, 
a period of five and seven days. Nevertheless thou lovest 
and embracest me excessively with tears im thine eyes; 
sincerely thou callest me ‘‘ dear child” and “ lovely darling.” 
The mother spoke: 

“Tt is not for the sake of a benefit that I embrace thee 
lovingly, my darling, nor shall I be deprived of thee, if this 
shall be for thy pleasure.* I have now relinquished any 
self-interest which shall accrue to me from ४7166. 

So saying she left him and went out of the lying-in house. 
The hag Jata-harini then seized him when left, his hody and 
external organs of sense being apathetic, his heart and soul 
pure. Having seized the boy she placed him then as a new- 
born child on the bed of king Vi-kranta’s wife, and took his 
new-born son and carried himf to another house, and tak- 
ing a son from that house she, J ata-harini, in regular conrse 
devoured this third child. Now carrying children off in succes- 
sion she devours the third child, totally devoid of pity ; but 
he makes a substitution thus with the other two day after day. 

And then king Vi-kranta performed the purificatory rites, 
which appertain to a prince, for that very son; and as father 
king Vi-krénta gave him the name Ananda according to rule, 
being himself filled: with intense joy. Now when as a youth 
he had donned the sacred thread, his spiritual guide ordered 
him—‘“ Approach before thy mother respectfully and salute 
ber!” Hearing that his guru’s speech, he smiled and spoke 
thus—‘ Which of my mothers shall I praise, her who gave 
me birth or her who has nourished me ?” 


This seems 9 little involved, but both editions read alike, 


+ For tatto read tvatto. 
+ For tvam read tam ? but both editions read tvam, 


452 


24 


25 


26 


31 


a2 


33 


34 


30 


CANTO LXXVI. 


The guru spoke : 

Not the latter, indeed! Thy mother who bore thee, noble 
youth, is Rutha’s daughter, Vi-kranta’s chief queen, Haimini 
by name. 

Ananda spoke: 

She is the mother of C’aitra, who dwells in the village 
Visdla, as son of the leading hrahman Bodha, and who was 
born of her. I come from elsewhere. 


The gurao spoke: 
Whence art thou ? tell me,O Ananda. What C’aitra again 
dost thou mention ? It appears to be a great difficulty. Where 
wast thou born P What dost thou say of this? 


Ananda spoke: 

I was born in a kshatriya king’s house of his wife Giri- 
bhadra, O brahman. The hag that steals new-born children 
took me; she left me here, and taking Haimini’s son also 
carried him further to the house of the leading br4hman 
Bodha, and devoured the brahman Bodha’s son. Haimini’s son 
has been consecrated with the sanctifying rites of a brahman 
there. I have been consecrated here by thee as guru, illus- 
trions Sir. I mnst obey thy command: which mother shall 
I approach, O guru P 

The guru spoke: 

Extremely intricate, my child, is this great difficulty that 
has befallen. I understand it not at all, for my wits are 
wandering as it were through enchantment. 


Ananda spoke : 

What case of enchantment is there here, while the world 
is thns constituted ? Who is whose son, O brahman rishi? 
Or who is not whose kinsman? Beginning from his birth, 
whatever man enters into connexions, the others who are 
connected with him are made to pass away by death, O 
bralman. Moreover when he is born here, whatever con- 
nexion he has with kinsmen, that also ceases with the end- 
ing of his body. This is the entire process. Hence I say, 
“Who is not’a kinsman to one who dwells in this worldly 


36 


37 


38 


39 


40 


41 


42 


43 


dh 


45 


46 


C’AKSHUSHA APPOINTED TO BE A MANU. 453 


existence? Or whois a kinsman for ever?” Is thy mind 
bewildered P I have had two fathers indeed in this very 
birth, and two mothers; is it wonderful that ¢t should be 
otherwise in the recurring birth of the body? Being such, I 
will practise austerities. Do thou bring here C’aitra, who is 
indeed the son of this king, from the village Visala. 


Markandeya spoke: 

Thereupon the king was astonished with his wives and 
kinsmen; withdrawing his feeling’ of ownership from that 
boy, he permitted him to depart to the forest. Fetching his 
son C’aitra he made him worthy of the kingdom, after 
honouring the brahman who brought him up in the belief 
that he was his son. 

And he, Ananda, a mere boy, practised austerities in the 
great forest, in order to consume away his actions which 
were adversaries in the path to final emancipation. And 
to him then as he practised austerities spoke the divine 
Praja-pati—‘‘Why art thou performing severe austerities 
my child? tell me that.” 


Ananda spoke: 
Desirous of purity of soul I perform austerities, adorable 
lord! setting my face towards consuming the actions which 
tend to fetter me. 


Brahma spoke : 

He who is lord over consumed actions is fit for final emanci- 
pation, not he who engages in action. Hence Sir! thou shalt 
obtain final emancipation, when thou hast the lordship of 
goodness. Thou must be the sixth Manu; go; do accor- 
dingly ! Enough of austerities for thee! When thou hast 
done that, thou shalt obtain final emancipation. 


Markandeya spoke: 

Being thus exhorted by Brahmd, he then the high-minded 
replied, ‘So be it!” and went directing himself to that 
pursuit. He ceased indeed from austerities. Turning him 
away from austerities Brahma addressed him as C’akshusha ; 


454 


47 
48 


49 


560 


51 


52 


53 


54 
55 
56 


57 


CANTO LXXVI. 


formerly he was known by that name; he became famous as 
Manu C’akshusha. 

He married Vidarbha, daughter of king Ugra, and begot 
by her sons celebrated for valour. 

Hear, O brahman, who were the gods of the period, while 
he reigned over the manv-antara ; and who were the rishis, 
and who was the Indra, and who were his sons, The gods 
therein were named Aryas; they formed one group of eight 
persons; it was composed of those who had done famous 
deeds, who partook of the oblations at the sacrifice, O brah- 
man, of those who were famous for strength and valour, 
who were hardly to be gazed at because of their halo of 
splendonr. And the second class of gods was called Prasi- 
tas, consisting of eight persons. There was another class 
of gods also called Bhavyas, consisting of just eight persons ; 
and a fourth class therein was called Yutha-gas, which also 
consisted of eight persons. There were, moreover, other 
gods called Lekha in a fifth class also in that manv-antara, 
O 01411118 ; those so named fed indeed on amrita. And 
the Indra was Mano-java, who offered a hundred sacrifices 
and became their lord; he was reckoned the eater of a por- 
tion of the sacrifices. And Su-medhas, and Vi-rajas, Havish- 
mat, Un-nata, Madhu, Ati-naman, and Sahishnu were the 
seven rishis. Manu C’akshusha’s sons, chief of whom were 
Ur&,* Puru, and Sata-dyumna, very great in strength, were 
the kings of the earth. 

Thus I have narrated to thee the sixth manv-antara, O 
brahman, both the birth and the exploits of high-souled 
C’akshusha. He who subsists at the present time is named 
Manu Vaivasvata ; hear from me about the gods and other 
chief personages in his, the seventh, period. 


* For Urt read Uru, 


10 


STORY OF THE SUN AND HIS WIFE SANJNA. 455. 


Canto 1.31, 


The Vaivasvata Manv-antara. 

The Sun married Tvashtr’s daughter Satijid, and their child- 
ren were Manu Vaivasvata and Yama— Markandeya narrates, 
how the Sun’s splendour was pared down by Tuashtri because she 
could not endure tt. 


Markandeya spoke : 

The Sun Martanda’s wife was Visva-karman’s illustrious 
daughter, by name Sanjia. The Sun begot of her a son, a 
Manu, of celebrated fame, learned in many sciences ; since 
he was Vivasvat’s son, he was called Vaivasvata in sooth. 

And Safijia used to shut her eyes when the Sun gazed on 
her, and the Sun in anger thereat spoke sharply to 87/08 — 
“Because thou dost always imprison thine eyes when thou 
seest me, O silly one, thou shalt therefore give birth to Yama, 
the imprisoner # of mankind.” 


Markandeya spoke: 

Thereupon the goddess, unnerved by fear, became wild- 
eyed, and the Sun seeing her agitated glances addressed her 
again—‘“ Since thine eye-sight has become agitated, + now 
that thou hast seen me, thou shalt therefore give birth to a 
daughter, the river Vi-lola.” f 

Markandeya spoke: 

Hence through that her busband’s curse Yama verily was 
born of her, and also Yamuna this famous and very great 
river. And zt was with pain that Safijfid, the noble lady, 
endured the Sun’s splendour; and then unable to bear the 
splendour she fell into thought—“ What am I to do? Where 
am I to go? Where shall I go that I may find ease? And 
how shall the Sun, my husband, control his wrath?” So 
pondering in many ways, the Praji-pati’s illustrious daughter 


* A play on the words sam-yama, yama and sam-yamana. 

¶ Vi-lolita. 

t This means the Yamnué4, see the next verse. This name is not given 
in the dictionary and 1 have not met with it elsewhere. 


4.56 


11 


12 


13 


14 


15 


16 


17 


18 


19 


20 


al 


22 


CANTO LXXVIT. 


then thought much of actually taking refuge with her father, 
Thereupon the famous lady having resolved to go to her 
father’s house fashioned her body, that the Sun loved, in 
shadow-form, and addressed her shadow-self—‘‘ Remain thou 
here in the Sun’s house even as I; and behave thon becom- 
ingly to the children even as tothe Sun. And though ques- 
tioned say nothing of this my going away ; say always this, 
ˆ ] am she indeed, Saijiia by name.’”’ 
The Shadow-Saiijia spoke : 

“O lady, I will obey thy order and will so declare, as far 
as suffering my hair to be seized and as far as wndergoing 
curses ; it is performed indeed as far as drawing curses down 
upon myself.” 

The goddess*, receiving this assurance, then went to her 
father’s abode. She saw Tvashtri there cleansed from stain 
by means of austerities. And being honoured by him, Visva- 
karman, with much respect, she remained in her father’s 
house some time, unreproached. Then her father spoke to 
the heautiful lady, his daughter, when she had dwelt there 
not very long, after praising her and prefacing his speech 
with love and much respect — 

‘Now while I have been seeing thee my child, the days 
though very many may be reckoned as equal to half a mo- 
ment; nevertheless righteousness suffers loss. Dwelling a 
long time among kinsmen brings no good repute to women ; 
kinsmen hold a woman’s proper residence is in her husband’s 
house. Such art thou, and thou art mated to a husband, the 
Sun, the lord of the three worlds; deigu not my daughter 
to dwell a long time in thy father’s house. Being such, go 
thou to thy hushand’s home. I am pleased ; thou hast been 
honoured by me. Thou must come again to see me, my 
beautiful one.” 

Markandeya spoke : 

Thus was she admonished by her father then, and she 

agreeing saluted her father respectfully and weut to the 


# For duvi read deve 


23 


24 
25 


26 


27 


‘28 


29 


30 


31 


,ॐ2 ` 


B4 
39 


36 


YAMA’S UNFILIAL BEHAVIOUR. 4.57 


Northern Kurus, 0 muni, disliking the Sun’s heat, afraid of 
his splendour; and there she practised austerities, changed 
into a mare’s shape 

The lord of day thinking the shadow-form was Sajid, begot 
of that other two sons and a charming daughter. Now the 
Shadow-Safijfidé was very affectionate to the other children 
just as to ber own; 98.10४ did not use to show special atten- 
tion to her daughter and two sons daily hy caresses * and 
other marks of pleasure. Mann accepted that affection from 
her; Yama did not bear it patiently from her, and iudeed he 
lifted his'foot in anger to kick her, but, again moved with 
forbearance towards her, did not strike it against her body. 
Thereupon, © brahman, the Shadow-Safijiia in anger cursed 
Yama, her upper lip quivering slightly, and her delicate 
hand shaking—‘ Because thou spurnest me, thy father’s 
wife, disrespectfully with thy -foot, this thy foot shall there. 
fore fall this very day to the earth.” 


Markandeya spoke 

Yama, terrified on hearing the curse that his mother had 
pronounced on him, went to his father and falling prostrate 
before him spoke :— 

Yama spoke 

O father, this great marvel was never. seen by any one, 
that a mother casting love away imprecates a curse on her 
son. She is not mother to me in the same way.as Manu calls 
her his mother ; no mother would abandon her good qualities 
even towards sons devoid of good qualities 

Markandeya spoke : 

Hearing this speech from Yama, the adorable Dispeller -of 
darkness called the Shadow-Safijfia and asked her—‘ Where 
has she gone?’’ And she answered —‘“'I am Tvashtri’s daughter 
8272४, O god of fire, thy wife ; through thee these children 
were begotten of me.” Now when, as Vivasvat was thus 
questioning her repeatedly, she did not speak further, the Sun 
enraged thereat prepared to curse her. Thereupon she told 


# For nalinddi read ldlanddi, with the Bombay edition, 


58 


458 


87 


38 


39 


40 


41 


42 


CANTO LXXVITI. 


the Sun what had happened, and the god knowing the truth 
went to Tvashtyi’s abode. 

He then paid honour to the Sun, the god hononred by the 
three worlds, who had visited his house, with sublime faith. 
Visva-krit on being asked about ऽ 78, then told hin— 
“She came indeed here to my house, saying she had been 
verily sent by thee.” And the Sun, collecting his mind ir 
meditation, perceived her in mare’s shape practising austert- 
ties among the Northern Kurus, and the Sun understood the 
purpose of her austerities, namely, ‘May my husband become 
mild in body, beautiful in form.’ ^ Pare down my splendour 
now” quoth the Sun also to Safjfia’s father Visva-karman, 
O brahman. And Visva-karman thereupon pared down the 
splendour of the year-revolving Sun, and obtains the praises 
of the gods. 


Canto LXXVIII. 
The Birth of Vaivasvata in the Sdvarnika Manv-antara.* 


Markandeya relates how the gods praised the Sun, what be- 
came of the splendour pared off from the Sun, and how the Sun 
regained his wife—He mentions the positions assigned to the 
Sun’s children. 


Markandeya spoke: 

Then the gods and the devarshis assembling praised in 
words the Sun, who 18 worthy of being praised by the entire 
three worlds. 

The gods spoke : 

“ Adoration to thee who hast the nature of the Ric’! 
adoration to thee who hast the nature of the Saman ! adoration 
to thee whose form has the nature of the Yajus! to thee who 
hast the glory of the Sdmans! Adoration to thee who hast 
become the sole domain of knowledge, to the cleanser of 
darkness! to thee who hast the nature of pure light! to the 


# This title is a mistake as the canto shews. It should be the Vaivasvata 
many-antara. 


10 


11 
12 


13 


14 


HYMN TO THE SUN. 459 


purified, to the stainless Soul! Adoration to the most excel- 
lent, to the desirable one! to the utmost one, to the supreme 
Soul! Adoration to thee whose nature pervades the entire 
universe, to the embodiment of Soul!” (This fine delight- 
some eulogy must be heard by men with faith. Having become 
a disciple and having given also the guru his fee one may hear 
ध rapt in meditation. It must not be beard by those who 
have become empty-handed. Now may this become fruitful!) 
“ Adoration to the being who is the universal cause, to 
the goal* of men of wise intellect! Adoration to thee 
who hast the nature of the sun, who hast the nature of 
the brilliant Soul! Adoration to thee, the illuminator, and 
adoration to the maker of day! And adoration to the causer 
of night, to the maker of twilight and moon-light! Thou 
art this universe, thou aré the adorable! With thee, as thou 
revolvest above the world, the entire egg of Brahma, devoid 
of intelligence,t with everything moveable and immoveable, 
turns round! This universe when touched by thy rays 
comes.to life, pure! Water and other objects are cleansed 
by contact with thy rays! Oblations, alms-giving and the 
other deeds which compose righteousuess tend to no benefit 
so long as this world has no contact with thy rays! All 
these Ric’es verily are thine ; these Yajushes on the other hand 
are thine also; aud allthe Samans drop from thy body! Since 
thou are composed of the Ric’, O lord of the world, and thou 
indeed art composed of the Yajus, and composed also of 
the Saman, therefore, O lord, thou art composed of the 
three! Thou verily art Brahma’s form; thou art the 
highest and the lowest also ! Moreover thow art material and 
non-material ; thou aré minute and yet thou dost exist in 
massive shape! Thou hast the form of Time, composed of 
moments, kashthas and other divisions of time, yet subject 
to decay! Be gracious! Of thine own will mitigate the 
innate splendour of thy form!” 


* Nishthdyat. 
+ Or, illusory; d-viddha. 


460 , GANTO LXXVIIT. 


Markandeya spoke : 
15 Being extolled thus by the gods and devarshis, the im- 
perishable globe of splendour shed his splendour then. 
16 That portion of the Sun’s splendour which was composed of 
the Ric’ became the earth, and of that portion composed of 
17 the Yajus was made the sky, and that portion composed of 
' the Saman 8९८4776 heaven.* Of the fifteen shreds of his 
splendour which were pared off by Tvashtri, the high-souled 
18 Tvashtyi verily made Sarva’sf trident, the discus of Vishnu 
and the Vasus, ‘the very terrible weapon of Sankara, and 
19 Agni’s spear and Kuvera’s palki; and all the fierce weapons 
of the others who are the gods’ foes, and of the Yakshas and 
20 Vidyddharas—those Visva-krit made. And therefore the 
adorable lord bears only a sixteenth part. His splendour 
was pared off by Visva-karman into fifteen parts. 
21 Then assuming a horse’s form the Sun went to the Northern 
22 Kurus, and saw Safijfié there disguised in mare’s shape. And 
she, seeing him approaching and afraid of a strange male, 
went towards him face to face, intent on guarding her rear. 
23 And thereupon as the two met there and joined their noses, 
two sous issued from the mare’s mouth, Nasatya and Dasra; 
24 and at the termination of the flow of semen Revanta was 
born, bearing sword, shield and armour, mounted on horse- 
25 back, furnished with arrows and quiver. Then the Sun dis- 
played his owu peerless form, and she gazing upon his trne 
26 form {616 a keen joy; aud the Sun, the robber of the waters, 
brought home this his loving wife Saiijié restored to her 
own shape. 
27 Her eldest son then became Vaivasvata Manu; and her: 
second son Yama became the righteous-eyed judge because 
28 of thecurse. His father himself 10246. & end of the curse 
by saying—“ Insects taking flesh व from his foot shall fall to 
29 the earth.” And because he is righteons of eye, impartial 


* Svarga. 

+ Siva’s. 

t For trittyo mdm samdddya, which is erroneous, the Bombay edition 
reads krimayo mdmsam dddya which is intelligible; but patishyatéti which 
both editions read in the next line must then be changed to patishyanttts. 


30 


31 


32 


33 


34; 


35 


THE SUN’S SONS AND THE VAIVASVATA MANY-ANTARA. 461 


to friend and foe, therefore the Dispeller of darkness ap- 
pointed him over the southern region.* And Yamuna be- 
came the river which flows from the recesses of mount 
Kalinda. The 45108 were made the gods’ physicians by 
their high-souled father. And Revanta also was appointed 
king of the Guhyakas. Hear also from me the places assign- 
ed to the Shadow-Saijiia’s sons. The eldest son of the 
Shadow-Sanjia was equal to Manu the eldest-born; hence 
this son of the Sun obtained the title Savarnika. He also 
shall be a Manu when Bali shall become Indra. He was 
appointed by his father as the planet Saturn among the 
planets. The third of them, the daughter named Tapati, 
had a son Kuru, king of men, by king Sambarana.t 

Thus I describe the seventh period, that of Manu Vaivas- 


vata, his sons, the kings, the rishis, the gods and the king of 


the gods. 


Canto LXXIX. 
The praise of Vaivasvata in the Sdvarnika Manv-antara.ft 


Markandeya names the deities, munis and kings of the Vai- 
vasvata Manv-antara. 


Markandeya spoke : 


1 The Adityas, the Vasus, the Rudras, the Sddhyas, the 
Vigve-devas, the Maruts, the Bhrigus, and the Atgirases are 
the eight whereof the classes of gods are traditionally held 

2 to be composed. The Adityas, the Vasus, the Rudras are to 
be known as Kasyapa’s sons; and the Sadhyas, the Vasus,§ 

® Ydmye. 


¶ She married the Paurava king Sambarana and was the twelfth ances. 
tress of the Pandavas; see Mahaé-Bharata, Adi-P. xciv: 3738-9; xey, 3791; 
and clxxi. 6521-clxxiii. 6616. 

‡ This is a mistaken title as the canto shews. 


§ This seems a mistake for Maruts; for vasavo read maruto? But both 
editions read alike. 


462 CANTO LXXIX. 


3 the Vidéve-devas are the three groups of Dharma’s sons. Now 
the Bhrign class of gods are the sons of Bhrigu, and the 
Angirases are the sons of Atgiras. And it is the present 
creation. Maric’a is to be known as the lord at present. 

4 And the Indra is named Urijjasvin, high-souled, the con- 
sumer of a share of the sacrifices. Now all those lords of 

5 the thirty gods, who have passed away, and who have 
not yet come, and who reign now, are to be known as having 
equal characteristics—all indeed are thousand-eyed, wielders 

6 of the thunder-bolt, smiters asunder of cities; all are 
bestowers of gifts, pre-eminent, bearers of crests, walking 
like elephants ; they are all receivers of a hundred sacrifices, 

7 dominating created things with their splendour, possessing 
the good qualities of sovereignty with righteousness and 
other pure actious, masters of the past, the future and the 
present. 

8 Hear also about this triple world, O brahman. Bhiur-loka 
is traditionally held to be this earth; antariksha is held to 
be the sky,* and svarga is called heavent—such is spoken 
of as the triple-world. 

9 And Atri and Vasishtha and the great rishi Kagyapa, and 

10 Gautama, Bharadvaja and Visva4-mitra Kangika, and also 
the adorable son of the high-souled Ric’ika, namely Jamad- 
agni—these seven are thus the munis in the present period. 

11 Ikshvaku,f and Nabhaga,§ and Dhrishta-sarmati,|| and 


* Divah; read divam, neuter P 

¶ Divya. 

{ Ikshvaku was the eldest son of Manu Vaivasvata. He got Madhya- 
desa and was the auceator of several dynasties, the chief of which was the 
Solar dynasty that reigned in Ayodhya (Hari-Vamfa, x. 634, and xi. 661-8; 
M.-Bh., Sabha—P. xiii. 568-9; Ramay., Adi~K. lzxii. and Ayodh.-K. exix). 

§ Or Nabhage. He was father or ancestor of famous king Ambarisha 
(Hari-V., x. 613 and 641; M.~Bh., Drona-P. lxiv; Santi-P, xxix. 993-7, and 
ccxxxiv. 8597 ; and AnuSas.-P. cxxxvii. 6252), 

|| This 18 given as a aingle name, but should be two; thus for Dhrishta- 
farmatir read Dhrishtah Sarydtir, ‘‘ Dhrishta and Saryati ” accordiug to the 
Bombay edition. Dhrishta or Dhriahyu was ancestor of the Dharahnaka 
kshatiriyas (Hari-V., x. 613 and 642). Sarmdti should be Saryati or 


tH SXVARNIKA MANV-ANTARA. 463 


12 famous Narishyanta,* N&bhagat and Dishta,t and Kurisha,§ 
and Prushadhru,|| world renowned Vasu-mat ]—these are 
the nine celebrated sons of Manu Vaivasvata. 

18 ~—s I have declared this Vaivasvata period to thee, O bralman. 
When he hears and reads this, a man forthwith is freed from 
all sins and gains great merit, O best of munis. 


Canto LXXX. 


The Sdvarnaka Manv-antara. 
Markandeya names the rishis, gods and kings of that period. 
Kraushtuki** spoke : 
1 Thou hast told 7644 about these seven Manus, Svayambhuva 
and the rest, the gods, the kings and munis which ruled in 
2 their periods. Tell me, O great muni, of the seven other 
Manus which shall follow in this kalpa, and the gods and 


Sarydta; he dwelt in the country aronnd the Gulf of Cambay, and founded 
a dynasty which reigned in Anarta (Hari-V., x. 613 and 642-9; M.-Bh., 
Vana-P. cxxi. 10312, and cxxii; Anuéas.-P. xxx. 1945; 3862-0. Brah. iv. 1. 
6; and page 368 note §§). 

# Or Narishya; he is said to have been the progenitor of the Sakas 
(Hari-V., x. 614 and 641). 

+ This and the next name ehould apparently be read as one, viz., for 
Ndbhago dishta read Nadbhagddishta, or better, Ndbhdgdrishta. He 18 said 
to have had two sons, who were vaisyas and became brahmans (Hari-V., x. 
614, and xi. 658). 

‡ See the preceding note. 

§ Thie shonld be Kardsha as the Bombay edition reads. He was the 
progenitor of the Karashas, who were reckoned as kehattriyas (Hari-V., x. 
614, and xi. 658); they occupied the conntry of which liewa is the centre, 
see page 341 note ft. 

|| Or better, Prishadhra as the Bombay edition reads; it is said he was 
oursed by his guru and became a 56१1९. (Hari-V., x. 614, and xi. 659). 

4] He must be the same as Pramsu (Hari-V., x. 614), but 1 have found 
no clear alinsions to him elsewhere. 

## Wor Krashtukir read Kraushtukir. 


++ Tvayd would be better than mayd ; the Bombay reading mama is preferable. 


464, CANTO LXXX. 


other rulers, whoever they may be, who shall characterize thet? 
periods. 
Markandeya spoke : 

3 ¶ have told thee about Savarni also who was the son of the 
Shadow-Saiijfia ; equal to his eldest brother Manu, he shall 

4 be the eighth Manu. Rama,* Vyasa and Galava,t Dipti-mat,f{ 
and Kripa,§ Rishyasringa,|| and Droni{[ were** the seven 
rishistt of that period. 

5 And the Suta-pas. and Amitabhas and Mukhyas shall be 
the gods in three divisions; and each group of these three 
is 8680 {¶ to be composed of twenty, and.to have the three 

6 good qualities. Tapa and Tapas,§§ and Sakra, Dyuti, Jyotis, 
Prabha-kara, Prabhasa, Dayita, Gharma, Tejas, Rasgmi,|| || 

7 Vakratu, and so forth are the Suta-pas, the twenty-fold 


* Jémadagnya. 

¶ The name of a son of Visva-mitra, and a famous rishi; see M.—-Bh.,, 
Anuéis.-P. iv, 249-59; Hari-V. xxvii. 1460-63, xxxii. 1767-76, and xii. 724-9, 
A story of him is told in cantos xx and xxi ante; and a long story in M.-Bh., 
Udyoga-P. cy. and exili-cxviili. He ie also referred toin Santi-P. celxxxix; 
bat the Galava mentioned in Hari-Y. xx. 1047-50 belonged to a later period 
and was probably a descendant. । 

‡ I have not met with this name elsewhere as the name of a rishi, 
nor is it ag sach in the dictionary 

§ The name of one of Dhrita-rsshtra’a conncillors, a well-known figure 
in the Maha-Bharata. He was son or descendant of Sarad-vat. 

|| The name of a famous rishi, who was bronght up in seclasion ina 
forest; he put an end toa long dronght in Anga during king Loma-péda’s 
reign, and hy sacrifice obtained‘four sons for king DaSa-ratha of Ayodhys ; 
see Rémay., Adi—K. viii. 7—ix. 69; x~xiv and xvii and xviii; M—Bh., Vana—P. 
ex. 9991—cxiii. 10094 ; Yanti-P. coxxxiv. 8609; and Anusds.~P. cxxxvii. 6269. 

भु This is not the name of any rishi, and the name should apparently be 
Drona or his son Drauni ASvatthéman. Both are leading figures in the 
Mahé-Bhérata. 

** Abhavan; the past for the future. 

++ All these names are the names of past rishis, and this manv-antara, the 
Bavarnika, is still future; see canto liii. verses 7 and 8, 

tt For kathitdé read kathitaé ? 

§§ Zapas tapas c’a; the two words must be different, it seems; and tapas, 
neuter, is eupported hy the following jyotia, neuter, 

||| Or Tejo-rafmi, as one name, 


THE SAVARNIKA MANY-ANTARA. 465 


group of gods. Prabhu, Vibhu, Vibhdsa and others are like- 
8 wise another group of twenty. Hear also from me the third 
group of Amita gods ; Dama, Danta, Rita, Soma, and Vinta, 
9 and the rest aro the group of twenty. And these shall be 
celebrated as Mukhya* gods, rulers of the many-antara— 
they are verily the sons of Maric’a and of the Prajd-pati 
10 Kasyapa, and they shall be in the future during Sévarna 
Manu’s period. Now the lord of them, O muni, shall be Bali 
11 Vairoc’ani, the Daitya who dwells in Patala at present, bound 
by a compact.t 
And Virajas, and Arvavira, Nirmoha, Satya-vdc’, Kriti, 
Vishnu and others, the sons of Sdvarna Manu, shall be 
kings. 


Canto LXXXI. 


Commencement of the Devi-Mahdtmya. 


The slaughter of Madhu and Kaitabha 
an the account of the Sdvarnika Manv-antara. 


King Su-ratha being defeated and driven from his kingdom took 
refuge in the forest with a munt—He met a vaisya who had been 
driven from his home by his relatives, and both asked the muni about 
the selfish feelings which still possessed them.— He ascribes those feel- 
ings to the goddess Mahd-mdya or Great Illusion, and relates how 
Brahma lauded the goddess at the end of a former kalpa in order to 
seek deliverance from the demons Madhu and Kaitabha, and how 
Vishnu awaking slew the demons. 


Om! Reverence to C’andika. 
Markandeya spoke: 
Surya’s son Savarni is he who is called the eighth Manu. 
2 Hear about his birth, as I tell it at full length, how by 
reason of the authority of the Great Illusionf that illustrious 


* ^ Principal,” “ chief.” + Samaya-bandhanah; or “bound for a season,” 
{ Mahd-maya., 
59 


466 


10 


11 


12 


13 
14 


15 


CANTO LXXXI. 


son of the Sun, Savarni, became the king of the eighth 
manvy-antara. 

In times ago in the Syaroc'isha period, a king named Sn- 
ratha, sprung of the race of C’aitra, reigned over the whole 
earth. And while he guarded his subjects duly as if they 
were his own children, there arose hostile kings, who did 
not destroy the Kolas.* He the bearer of a very powerful 
sceptre had war with them, and was defeated in war by 
them, inferior though they were, those non-destroyers of the 
Kolas. Then coming to his own city he reigned as king over 
his own country. That illustrious king was attacked then by 
those powerful enemies. His powerful and corrupt ministers, 
who were evil-disposed to a weak person, thereupon robbed 
him of treasury and army even there in his own city. Hence 
the king deprived of his sovereignty departed alone on horse- 
back to a dense forest under the pretence of hunting. There 
he saw the hermitage of the noble dvija Medhas, inhabited 
by wild animals which were peaceful, graced by the muni’s 
disciples; and he dwelt there some time, honoured by the 
muni. And roaming hither and thither in that fine hermi- 
tage of the muni, he fell into thought there then, bis mind 
being distraught by selfishness, egotistical —‘‘ Lost indeed 
is the city which I gnarded formerly. Whether it is guarded 
righteously or not by those my servants of wicked conduct, 
I know not. My chief war-elephant, always ardent, has passed 
into the power of my foes; whai pleasures will he obtain P 
They who were my constant followers now assuredly pay 
court to other kings with favour, riches and food. The 
treasure which I amassed with great difficulty will go to 
waste through those men, addicted to unbecoming expendi- 
ture, who are squandering it continually.” These and other 
matters the king thought of continually. 


* Koldvidhvamsinah. Thia ie an adjective in the nom. plural, agreeing with 
bhipdh, and not a gen. oase ; and it is also a single compound, as appears from 
the next verse. Besides various fanoiful explanations, the commentator 


renders kola as ४7412, and the whole word as “ Yavanas.” It seeme plain 
that the Kolas mean aboriginal races, the Kola, and the whole word denotes 
some enemies who were in allianos with the Kolas. 


16 
17 


18 


19 
20 


2] 


22 


23 


24 


25 


26 


27 
23 


KING SU-RATHA AND THE DESOLATE VAISYA. 469 


Near the brdhman’s hermitage there he saw a solitary” 
vaisya, and asked him, “ Ho! who art thou? and what 18 the 
reason of thy coming here? Why appearest thou as if full 
of sorrow, as if afflicted in mind?” Hearing this speech of 
the king, which was uttered in friendly mood, the vaiéya, 
bowing respectfully, replied to the king, “I am a vaigya, 
Samadhi by name, born in a family of wealthy folk, and have 
been cast out by my sons and wife, who are wicked through 
greed for wealth. And bereft of riches, wife and sons, taking 
my wealth I have come to the forest, unhappy and cast out 
by my trusted kinsmen. In this state I know not what is 
the behaviour of my sons as regards prosperity or adversity, 
nor of my family nor of my wife. Here 1 dwell. Is welfare 
theirs at home now or ill-luckP Howare they? Are my 
sons living good or evil lives ?” 


The king spoke: 

Why dost thou, Sir, fix thy mental affection on those 
covetous folk, thy sons, wife and others, who have cast thee 
out from thy wealth P 

The vaisya spoke : 

This very thought has occurred to me, just as thon hast 
nttered it, Sir, What can Ido? My mind does not enter- 
tain implacability ; and my mind, which bears affection as of a 
master to his family, is affectionate to those very persons, 
who have abandoned affection for a father and driven me 
out in their greed for riches. J do not comprehend, although 
I know it, O high-minded Sir, how it is that the mind is prone 
to love even towards worthless kinsmen. On their account 
my sighs flow and distress of mind arises. WhatcanI do 
since my mind is not relentless to those unloving relatives ? ` 


Markandeya spoke: 

Thereupon they both, the vaisya named Samadhi and the 
noble king approached the muni, O bréhman, and having 
both observed the etiquette worthy of him, as was proper, 
they sat down and held various discourse, the vaigya and the 
king. 


468 CANTO LXXXE. 


The king spoke: 
29 Adorable Sir! I desire to ask thee one thing ; tell me that ; 
since it tends to afflict my mind without producing submis- 
30 siveness of my intellect. I have a selfish feeling for my 
kingdom, even with regard to all the requisites of regal 
administration, although I know what itis, yet like one who 
81 isignorant; how is this, 0 estof munis? And this man 
has been set at nought and cast off by his children, wife and 
servants ; and when forsaken by his family he is nevertheless 
82 exceedingly full of affection towards them. Thus he andl 
also are both excessively unhappy; our minds are drawn by 
selfish thoughts to this matter, even though we perceive the 
33 faultsinit, How happens this then, illustrious Sir, that we 
are deluded although aware of tt, and that this state of delu- 
sion besets me and him, who are each blind in respect of 
discrimination ? 
The rishi spoke: 
34 Every animal has this knowledge in objects cognizable by 
the senses and an object of sense reaches it thus in divers ways, 
35 illustrious Sir! Some living beings are blind by day, and 
others are blind at night; some living beings can see equally 
36 well by day and at night. Mankind know what. is true, but 
not they alone indeed, because cattle, birds, wild animals. 
37 and other creatures all certainly know it; and men have * the 
same knowledge which those wild animals and birds have, 
and equally beth wild animals and birds have the other know-. 
38 ledge which those men have. Though they have such know- 
Jedge, look at these birds, which, though distressed by hunger 
themselwes, are yet because of that same delusion assiduous in 
39 dropping grains into the beaks of their young ones. Human 
beings are full of longings towards their children, O hero; do 
they not pass from greed for self unto mutual benefaction ; + 


* The Bombay edition reads na instead of c’a, “men have not the same 
knowledge, &.”’ 

+ This is very noteworthy. The altruistic virtues are here said to have 
been evolved out of the parental virtues, 


40 


41 


42 


43 


44, 


45 


46 


47 


48 


49 


50 


MAHA-MAYA, THE GODDESS GREAT ILLUSION. 469 


dost thou not perceive this? Nevertheless they are hurled 
into the whirlpool of selfishness which is the pit of delusion ; 
through the power of the Great Illusion* they make worldly 
existence permanent.t Marvel not then at this. This is the 
contemplation-sleep of the lord of tbe world, and the Great 
Illusion that comes from Hari; by it the world is completely 
deluded. Verily she, the adorable goddess, Great Illusion, 
forcibly drawing the minds even of those who know, presents 
them to delusion. By her is created this whole universel 
hoth moveable and immoveable ; she it 18 who when propitious 
bestows boons on men with a view to their final emancipation, 
She is Knowledge supreme; she is the eternal cause of final 
emancipation, and the cause of the bondage of worldly 
existence ; she indeed is the queen over all lords. 
The king spoke: 

Adorable Sir! Who then is that goddess whom thon stylest 
Mahaé-maya ? How was she horn, and what is her sphere of 
action, O brahman ? And what is her disposition, and what 
is her nature, and whence did she originate, the goddess—all 
that I wish to hear from thee, O thou most learned in sacred 
knowledge! 

The rishi spoke : 

She exists eternally, embodied as the world. By her this 
universe was stretched forth. Nevertheless her origin is in 
many ways; hear it from me. When she reveals herself 
in order to accomplish the purposes of the gods, ‘¢¢ is then. 
sata in the world that she is horn; she 18 also named the 
Eternal One.{ While the adorable lord Vishnu, stretching 
Sesha out, wooed the sleep of contemplation at the end of 
the kalpa, when the universe was converted into absolute 
ocean, then two terrible Asuras named Madhu and Kaitabha,§ 


कै Mahd-miaya. 

¶ For Samséra-sthiti-kdrinah the Bombay edition reads Samsdra-sthiti. 
kdrind, ‘they are hurled, &c., through the power of the Great Iliusion which 
makes worldly existence permanent.” 

t Nityd, $ See Hari- Varna, ocii. 13562-81, 


470 CANTO LXXXI. 


springing from the root of Vishnu’s ear, sought to slay 

51 Brahmé. Brahma the Praja-pati stood on the lotus that grew 
from Vishnu’s navel; and’ seeing those two fierce Asuras 

52 and sleeping Jandrdana, and standing with heart solely thereon 
intent, in order to awaken Hari, extolied that Sleep of con- 

53 templation which had made its dwelling in Hari’s eyes— the 
lord of splendour extolled Vishnu’s Sleep, which is Queen of the 
universe, the supporter of the world, the cause of permanence 
and dissolution, full of reverence, incomparable.* 


Brahma spoke; 


54 Thou art Svaha, thou art Svadha; thon indeed art Vashat- 
kara, thou hast sound for thy soul;+ thou art the nectar 
of the gods, the two eternal letters,t thou existest having 

55 the three-fold matris for thy sonl; § thou existest half a 
matré in duration yet eternal; thou indeed canst not be 
uttered specifically; thou art || the Savitri, thow art the 

56 divine mother** sublime. By thee indeed everything is main- 
tained, by thee this world is created, by theeff it is pro- 

tected, O goddess! and thou dost always consume it at the 

57 end. At its emanation thou didst take the form of creation, 
and in protecting it thou hast the form of permanence, and 
at the end of this world thow wilt have the form of con- 

58 traction, O thou who containest the world! Thou art the 


* The Bombay edition introduces stawmi and some changes in the second 
line, and reade this verse as the heginning of Brahmé’s invocation. 
` ¶ Or, “thou hast heaven for thy soul,” svardtmikd. The meaning ^^ 8०१ 
seems preferable, as it agrees with the rest of the veree. 

t Om? The commentary overlooks this expression, akshare nitye. 

§ “The three prosodial measures.” The expression tridhdmdtrdtmikd, 
is also divided hy the commentator into tri-dhdmd irdtmikd, “thow hast the 
three mansions, (४, ९.) the three worlds, the three Vedas, the three chief 
deities, &c.), thow haat the preserver (Vishnu) for thy sonul.’’ 

|| For sé tuam the Bombay edition reads sandhyd, “ the twilight.” 

@ The Gayatri veree. 

#* Mor devt janant the Bomhay edition reads Veda-janant, “the mother of 
the Veda.” 

Tt For tvayetat read tvayaztat. 


ODB TO MAHA-MAYA. 471 


Great Knowledge, the Great Illusion, the Great Vigour, the 
Great Memory, and the Great Delusion,* the Lady, the Great 
59 Goddess, the Great Demon.t And thou art the original 
source [ of the universe, the exciting cause of the three 
qualities; thou art the Night of the world’s destruction, the 
60 Great Night, and the Night of delusion, terrible! Thou art 
Good Fortune, thou art Queen, thou art Modesty; thou art 
Intelligence characterized by perception; thou art Shame, 
Nourishment, and Contentment, Tranquillity and Patience 
61 also. Thou art terrible, armed with sword, with spear, with 
club, and with discus, with conch, with bow, and having as 
62 weapons arrows, slings§ and an iron mace. Thon art genile, 
yea tnore than gentle, exceedingly beantiful to those who are 
wholly gentle; thou art indeed beyond the highest and the 
63 lowest, Queen supreme! And whatever or wherever a thing 
is, whether good or bad, thon art the energy which all that 
possesses, O thou who art the soul of everything. Oan I 
54 extol thee more than this? || By thee, who art such, he 
indeed, who created the world, who protects the world,{] who 
consumes the world, is brought under the dominion of sleep. 
65 Who is able here to extol thee? Since Vishnn, I and Siva 
have been made by thee to assume bodies, who then may be 
66 powerful enough to extol thee? Being such, do thou, 0 
goddess, landed thus, bewitch these two unassailable Asuras, 
67 Madhu and Kaitabha, with thy exalted powers, and let the 
imperishable master of the world be lightly brought back to 
consciousness, and let him rouse up his intelligence to slay 
these two great Asuras ! 


# Or rather, “thou hast the great delusion,” Mahd-mohd, 

+ Mahdsurt. The Bombay edition reads Maheévart, “the Great Queen.” | 

{ Prakriti. 

§ Bhuéundi. After explaining this word as a contraction of bhuja-satru- 
mundt, “she who cuts off enemies with her arms,” the commentator says it 
=go-phanikd, “a sling.’ The dictionary says it is “a kind of weapon 
(perhaps a kind of fire-arms).” 

|| Mayd as in the Bombay edition is preferable to tadd, 

गु For gajatpatditi read jagat pdty atti according to the Bombay edition ; 
866 verse 56. 


472 CANTO LXXXI. 


The rishi spoke : 
68 Then the goddess of darkness, extolled thus by the Creator 
there in order to awaken Vishnu to slay Madhu and Kaitabha, 
69 issued forth from his eyes, mouth, nose, arms and heart and 
breast, and stood in the sight of Brahma whose birth is 
70 inscrutable; and Jandrdana, master of the world, being 
quitted by her, rose up from his couch in the universal ocean ; 
71 and he saw those two then, Madhu and Kaitabha, evil of soul, 
excelling inheroism and prowess, red-eyed through anger, 
72 fully prepared to devour Brahma. Thereupon the adorable 
lord Hari rose up and fought with those two, striking them 
73 with his arms, for five thousands of years. And they, exceed- 
ingly frenzied with their power, deluded by the Great IIlu- 
sion, exclaimed to Kegava, ‘‘ Choose a boon from us!” 


The god spoke : 
74 Be ye both now content with me; ye must both he slain 


by me! What need is there of any other boon here? Thus 
much indeed is my choice. 


The rishi spoke : 
75 Gazing then at the entire world which was nothing but 
water, those two, who had been thus tricked, spoke to the 


adorable lotus-eyed god,— Slay us where the earth is not 
overwhelmed with water.” * 


The rishi spoke : 
76 “Be it so” said the adorable wielder of the conch, discus 
and club, and cutting + them with his discus clove them both 
asuuder, heads and buttocks. 


"7 Thus was she born when praised by Brahma himself. Now 
listen again, I tell thee of this goddess’ majesty. 


* The Bombay edition makes this sentence the second line of a new verse 
and reade 88 the first line of it—Pritaw svas tava yuddhena sldghyas tvan 
mrityur dvayoh, “ We are pleased at the battle with thee; thou art worthy of 
praise as Death to us!” 

¶ For kritud road krittud ? 


VICTORY OF THE ASURAS OVER THE GODS. 473. 


Canto LXXXII, 


The Devi-méahaimya. 
Slaughter of the army of the Asura Mahisha. 


The gods were defeated in a great battle formerly by the Asuras and 
driven from heaven, and the Asura Mahisha became supreme.—All 
the gods gave forth thetr.specital energies, which combined and formed 
the goddess O'andikd.—They gave her thetr weapons, and she fought 
with and destroyed the Asuras. - 


2 and Indra lord of the gods; in it the army of the gods was 
vanquished by the Asuras who excelled in valour, and the 
Asura Mahisha after conquering all the gods’ hecame the 

3 Indra. Then the vanquished gods, placing the Praja-pati 
Brahma at their head, went where abode Siva and Vishnu. 

4 The thirty gods described to them accurately what had 
happened, the fnll story of the gods’ discomfiture which 

5 had heen wronght by the Asura Mahisha,—~‘* He, Mahisha, in 
his own person domineers over the jurisdictions of the 
Sun, Indra, Agni, Vayu and the Moon, of Yama and Varuna 

6 and of the other gods. Cast out by that evil-souled Mahisha 
from Svarga all the hosts of the gods wander on the earth 

7 like mortals. It has now been related to you both, all that 
has heen wrought by the foe of the Immortals, and we have 
sought you both as a refuge; let his destruction be devised ! ” 

8 Having thus heard the words of the gods, Vishnu was 
wroth and Siva also; both their faces became furrowed with 

9 frowns. Then issued forth great energy ¢ from the mouth 

| ग Vishnu who was full of intense anger, and from the 

10 mouths of Brahma and Siva; and from the bodies of Indra, 

# For Davdsuram read Devdsuram. t Tejas. 


The rishi spoke: 
Of yore there was a fight for a full hundred years between 
the gods * and Asuras, when Mahisha was lord of the Asuras 


60 


ae 


474 


11 


12 


13 


14 


15 


16 
17 


18 


19 


20 
21 


22 


23 


CANTO LXXXIT. 


and the other gods went forth a very great energy ; and it 
all amalgamated. The gods beheld the mass of intense 
energy there like a burning monntain, pervading the other 
regions of the sky with its blaze; and that unparalleled 
energy born of the bodies of all the gods, which pervaded 
the three worlds with its light, gathering into one became 
afemale. By what was Siva’s energy her face was deve- 
loped, and by Yama’s energy grew her hair, and her arms 
by Vishnu’s energy, by the Moon’s her twin breasts; and 
her waist came into being by Indra’s energy, and by Varnuna’s 
her legs and thighs, by the Harth’s energy her hips, by 
Brahma’s energy her feet, her toes by the Sun’s energy, and 
by the Vasus’ energy her hands and fingers, and by Kuvera’s 
her nose; and her teeth grew by the Praja-pati’s energy, 
and three eyes were developed by Agni’s energy ; and her 
eyebrows were the energy of the two twilights, and her ears 
Vayu’s energy; and the coming into being of the energies of 
the other gods became the auspicious goddess. 

Then gazing at her, who had sprung from the combined 
energies of all the gods, the Immortals who were afflicted by 
Mahisha felt a keen joy.* The bearer of' the bow Pinaka 
drawing a trident forth from his own trident gave it to her; 
and Krishna gave a discus pulling it out of his own discus; 
and Varuna gave her a conch, Agm a spear, Maruta gave a 
bow and a quiver filled with arrows.¢ Indra lord of the 
Immortals gave a thunder-bolt pulling it out of his own 
thunder-holt ; the Thonsand-eyed gave her a bell from 118 
elephant Airdvata. Yama gave a rod from his own rod of 
Fate, and the lord of the waters a noose; and the Praja-pati 
gave her a necklace of beads, Brahma an earthen water-pot ; 
the Sun bestowed his own rays on all the pores of her skin, 
and Destiny { gave her a sword and a spotless shield; 


* The Bombay edition inserts a verse here. ^ Then the gods gave her also 
their own several weapons; wishing for victory they shouted alond to the 
victorious goddess ‘Conquer ! conquer!’ ” 


+ For vdna-pirne read vdna-ptrnd ? 
{ Or Time, Kala, 


24 
25 
26 
27 
28 
29 
30 
31 


‘32 
-33 


34 


38 


ORIGIN OF 'tHE GODDESS C’ANDIKA, 475 


and the Ocean of milk a spotless necklace of pearls and also 
a pair of undecaying garments. And a celestial crest-jewel, a 
pair of ear-rings, and bracelets, and a brilliant half-moon 
ornament, and armlets over all her arms, and also a pair of 
bright anclets, a necklet of the finest make, and rings and 
gems on all her fingers —these Vigva-karman gave to her, and 
also a brightly polished axe, weapons of many shapes and also 
armour that could not he pierced. And Ocean gave her 9 
garland of fadeless lotus-flowers for her head and another for 
her breast, and a very hrilliant lotus-flower besides. Himavat 
gave her a lion to ride on and gems of various kinds. Kuvera 
gave a drinking cup full of wine. And Sesha, the lord of all 
the serpents, who supports this earth, gave her a serpent- 
necklace adorned with large gems. Honoured by other gods 
also with gifts of ormaments* and weapons, the goddess 
uttered a loud roar blended with a horse-laugh again and 
again. The whole welkin was filled with her terrible roar. 
By that penetrating and exceedingly: great roar a great echo 
arose, all the worlds shook and the seas trembled, the earth 
quaked and all the mountains moved. And “ Conquer thou 1. 
exclaimed the gods with joy to her who rode on the lion 

and the munis extolled her as they bowed their bodies in 
faith. 

Seeing all the three worlds greatly agitated, the foes of the 
Immortals uniting all their armies rose up together, with up- 
lifted weapons. ‘‘Ha! whatisthisP” exclaimed the Asura 
Mahisha in wrath, and rushed surrounded hy all the Asuras 
towards that roar. Then he saw the goddess, pervading the 
three worlds ¢ with her light, causing the earth to bow at the 
touch of her feet, grazing the firmament with her crest 
shaking the whole of Patala with the twang of her bow-string, 
standing pervading the sky all around with her thousand 
arms. Then began a battle between the goddess and the 


* For bhashanair read bhishanatr. 
+ For vydpta-loka-trayum read vydapta loka-traydm, with the Bombay 


‘edition: otherwise this word, read as a neuter noun, separates devim from the 


feminine adjectives which follow. 


476 
39 


40 


41 


42 


48 


44 


45 


46 


47 


48 


49 


50 


51 


52 


53 


CANTO LXXXII. 


enemies of the gods, in which every region of the sky was 
illumined with the weapons and arms hurled in abundance. 
And the Asura Mahisha’s general, the great Asura named 
C’ikshura, fought with her; aud the Asura C/amara attended by 
his cavalry fought along with others. The great Asura 
named Udagra with six myriads of chariots fought; and 
Maha-hanu with a thonsand myriads gave battle; and the 
great Asura Asi-loman with fifty millions; with six hundred 
myriads Vaskala fought in the battle; Ugra-darsana* with 
many troops of thousands of elephants and horses, and sur- 
rounded with ten million chariots fought in that battle; and 
the Asura named Vidala fought in the battle there, surround- 
ed with fifty myriads of myriads of chariots. And other 
great Asuras in myriads, surrounded with chariots, elephants 
and horses, fought with the goddess in that hattle there. Now 
the Asura Mahisha was surrounded with thousands of ten 
million times ten millions of chariots and elephants and horses 
in the battle there. With iron maces and javelins, with spears 
and clubs, with swords, with axes and halherds they fought 
in the battle against the goddess. And some hurled spears, 
and others nooses, but they assailed the goddess with blows 
from their swords in order to slay her. 

And then the goddess C’andika clove, as it were in merest 
play, those weapons and arms by rainiug forth her own 
weapons and arms. The goddess betrayed no exertion in her 
countenance, while the gods and rishis were praising her. The 
queenly goddess hurled her weapons and arms at the Asuras’ 
bodies. The lion also that bore the goddess, enraged and 
with ruffled mane, stalked among the armies of Asuras, like 
fire through the forests. And the deep breaths, which 
Ambika fighting in the battle breathed forth, came into real 
being at onceas troops hy hundreds and thousands. These 
fought with axes, with javelins, and swords and halberds, 
destroying the Asura bands, being invigorated by the god- 


* Instead of pari-vdritah I take the reading of the Bombay edition Ugra- 
daréanakh as a proper name. The Calcutta text contains no name ag a nomi- 
native in this line or the next. 


54 


59 


56 


57 


58 


59 


60 


61 


62 


63 


64 


THE GODDESS SLAUGHTERS THE ASURA ARMIES. 477 


dess’ energy. And of these bands some raised a din with 
large dinms, and others with conchs, and others besides with 
drums, in that great battle-festival. Then the goddess with 
her trident, her club, with showers of spears, and with her 
sword and other weapons slaughtered the great Asuras in 
hundreds, and laid others low who were bewitched with the 
ringing of her bell; and binding other Asuras with her noose 
dragged them onthe ground. And others again, cloven in 
twain by sharp slashes of her sword and crushed * by blows 
with her mace, le on the ground; and some grievously 
battered by her club vomited forth blood. Some were felled 
to the ground, pierced inthe breast by her trident. Some 
heing closely massed together were cnt in pieces + by the 
torreut of her arrows in the battle-field. Following the manner 
of an army,f the afflicters of the thirty gods gave up thie 
ghost; some with their arms cut off, and others with severed 
necks; their heads fell from others, others were torn asunder 
in the middle ; and other great Asuras fell to the earth with 
legs clean cnt off; some were cloven by the goddess into two 
parts, with a single arm and eye and foot to each part; and 
others fell and rose again, although with head ent off. 
Headless corpses, still grasping the finest weapons, fought 
with the goddess; and others danced there in the hattle, 
keeping time to the strains of the musical instruments. 
Corpses, with heads severed, still held swords and spears and 
lances § in their hands; and other great Asuras were shouting 
to the goddess, “ Stand! stand !” || With the prostrate chariots, 
elephants and horses and Asuras the earth became impassable 


# Vi-pothita ; vi-puth is not in the dictionary. 
+ For kritdh read krittéh ? 
t Sendnukdripah ; but the commentator translates it, “fighting in the 


rear of the army.’ The Bombay edition reads faildnukdrinah, “ who resem- 


bled mountains.” 

§ For ushti read rishtt. 

|| The Bombay edition adds a line to this verse, “ while from their mangled 
limbs flowed streams of blood (rudhiraugha-viluptangdh) in that appalling 
battle.” 


478 
65 


66 


67 


68 


CANTO LXXXDI. 


where that great battle took place. And large rivers formed 
of torrents of blood straightway flowed along there amidst 
the armies of Asuras, aud among the elephants, Asuras and 
horses. 

Thus Ambika brought that great army of the Asuras to 
utter destruction in a moment, even as fire utterly consumes 
a huge pile of grassandtimber. And the lion, with quivering 
mane, stalked on roaring aloud.* While he prowled ¶ as it 
were for lives out of the bodies of the foes of the Immortals, 
the battle was fonglt there between those troops of the 
goddess and the Asuras, so that the gods in heaven sending 
down showers of flowers gratified ft her.§ 


Canto LXXXTTI. 


The Devi-mahaitmya. 
The slaying of the Asura Mahtsha. 


The description of the battle is continued—The goddess slew the 


Asura chiefs in single combat and finally the Asura Mahisha. 


* 
५ 
ध 
§ 


The rishi spoke: 

Now the great Asura, the general C'ikshura, seeing that 
army being slaughtered, advanced in wrath to fight with 
Ambika. The Asura rained a shower of arrows on the god- 
dess in the battle, as a cloud deluges mount Mern’s summit 
with a shower of rain. The goddess, cutting asunder the 
masses of his arrows then as it were in play, smote his horses 
with her arrows and their charioteer ; and split his bow forth- 
with and his banner raised high aloft; and with swift 


The Bombay edition repeats here the second line of verse 50, 
Vi-c’invati, the loc. case, with stmhe uriderstood, 

Or “ lauded, ° according to another reading. 

For eshdm read endm. 


14 


15 


16 


17 


18 
19 


‘HE GODDESS SLAYS THE ASURA CHIEFS. 479 


missiles pierced his limbs as he stood with shattered bow. 
His bow shattered, his chariot useless, his horses killed, bis 
charioteer slain, the Asura armed with sword and shield 
rushed at the goddess. With the utmost celerity he smote 
the lion on the head with his sharp-edged sword, and struck 
the goddess also on her left arm. His sword shivered to 
pieces as it touched her arm (O prince). Thereon red-eyed 
with anger, he grasped his pike, and he, the great Asura, 
flung 1४ at Bhadra-kali, as it were the Sun’s orb blazing 
brightly with its splendour from out the sky. Seeing that- 
pike fallmg on her, the goddess hurled her pike, and it 
shattered that pike into a hundred fragments and the great 
Asura also. 

When he, Mahisha’s very valiant general, was slain, 
C’amara, the afflicter of the thirty gods, advanced mounted 
on an elephant; and he also hurled his spear at the goddess. 
Down to the ground Ambika quickly struck it, assailed with 
a contemptuous hoot and rendered lustre-less. Seeing his 
spear broken and fallen, C’amara filled with rage flun g a pike; 
and that she split with her arrows. Then the lion leaping 
up fastened on to the hollow of the elephant’s forehead, and 
fought in close combat aloft with that foe of the thirty gods ; 
but both then fell, as they were fighting, from the elephant 
to the ground. They fought closely locked togetker with 
most terrible blows. Then quickly springing up to the sky, 
and descending, the lion severed C’A4mara’s head with a blow 
from his paw. 

And Udagra was slain in battle by the goddess with stones, 
trees and other things, and Karala also was stricken down 
by her teeth and fists and feet.* And the goddess enraged 
ground Ud-dhata to powder with blows from her ciub; and 
killed Vaskala with a dart, Tamra and Andhaka with arrows. 
And the supreme three-eyed goddess slew Ugrasya and Ugra- 
virya and Maha-hanu also with her trident. With her sword 
she struck Vidala’s head clean down from his body, She 


* Danta-mushti-talaif; or, according to the commentator, ^" with the lower 


parts of her ivory sword-hilt.” 


480 


20 


21 


22 


23 


24 


25 


26 


27 


CANTO LXXXIII. 


despatched both Dur-dhara and Dar-mukha to Yama’s abode 
with her arrows.* । 
Now, as his army was beiug thus destroyed utterly, the 
Asura Mahisha in his own buffalo-shape terrified her troops, 
Some he laid low by a blow from his muzzle, and others by 
stamping with his hooves, and others because they were lashed 
with his tail and gashed with his horns, and others again by 
his impetuous rush, his hellowing and his wheeling career, 
and others by the blast of his breath—thus he laid them low 
on the face of the earth. Having laid low the van of her 
army, the Asura rushed to attack the great goddess’ lion. 
Thereat Ambika displayed her wrath. And he, great in 
valour, pounding the surface of the earth with his hooves in 
his rage, tossed the mountains aloft + with his horns and 
bellowed. Crushed by his impetuous wheelings the earth 
crumbled to pieces ; and the sea lashed by his tail overflowed 
in every direction; and the clouds pierced by his swaying 
horns were rent to fragments; mountains fell in hundreds” 
from the sky, being cast down by the blast of his breath. 
C’andika looked on the great Asura, as swollen with rage he 
rushed on, and gave a way to her wrath then in order to slay 
him. She flung her noose full over him, and bound the great 
Asura fast. And he qnitted his buffalo shape when held’ 
bound in the great battle, and then became a lion suddenly. 
While Ambika is cutting off his head he took the appearance 
of aman with scymitar in hand. Straightway the goddess 
with her arrows swiftly pierced the man together with his 
scymitar and shield, Then he became a huge elephant, and 
tugged at her great lion with his trunk and roared, but the 
goddess cut off his trunk with her sword as he made his tugs. 


* Ths Bombay sdition inserts four linss here. ‘ And she, who is the Night 
of Fate, laid Kaéla low with her rod of Fats. She bslabonred Ugra-dargana, 
with very fisrce blows from her scymitar. She clovs Asi-loman indeed with 
her sword in ths battle-festival. Her troops, her lion and the goddess herself 
xaised aloud the battls-cry of victory along with those battle-festivals,” 

+ Uc'c'aih, which the Bombay edition reads, is preferable to ue’c’én, ^ high 
mountains,” ध 


32 


33 


34 


39 


40 


41 


THE GODDESS SLAYS THE ASURA MAHISHA. 481 


Next the great Asura assumed his buffale shape again, and 
so sheck the three worlds with all that is moveable and im- 
moveable therein. Enraged thereat C’andika, the mother of 
the world, quaffed a sublime beverage again and again,* and 
laughed as her eyes gleamed ruddy, And the Asura roared 
out, puffed up with his strength and valour aud frenzy, and 
hurled mountains against C’andika with his horns. And she, 
shivering to atoms with shewers of arrows those mountains 
that he hurled, speke to him in confused werds, while her 
mouth was rendered ruddier by the mead that she had drunk. 


The geddess spoke : 


Roar, roar on thy brief mement, 0 fool, the while I quaff 
this mead! The gods shall soon roar, when I shall slay thee 
even here. 

Exclaiming thus she leaped upwards and sat herself on that 
great Asura, and kicked him onthe neck with her foet and 
struck him with her spear. And thereupon he, being assailed 
by her foot, half issued fortht from his own mouth in sooth, 
being completely encompassed by the goddess’ valeur. That 
great Asura being thus attacked half issued forth indeed. 
The geddess struck off his head with her great sword and 
laid him lew. 4 

Then perished all that Daitya army with great lamentation. 
And all the hosts of the gods rose te the highest exultation. 
The gods and the great heavenly rishis poured forth praises 
to the goddess, the Gandharva chiefs burst into song and the 
bevies of Apsarases into dances. 


* See canto Ixxxii, verse 29, 


+ For evdti the Bombay edition reads evdsid. 

{ The Bombay edition inserts two verses here. ‘Thus the Asura named 
Mahisha was destroyed by the goddess along with his army and his bands of 
friends, after he had bewitched the three worlds. When Mahisha was slain, 
all created things in the three worlds then uttered the shout ‘ Conquer thou!’ 


along with gods and Asuras and men,” 


61 


482 


CANTO LXXXIV. 


Canto LXXXIV. 


The Devi-mahdtmya. 


The Slaying of the Asura Mahisha concluded. 


The gods poured forth their praises to C'andiké on her victory—And 


she gave them the boon that she would always befriend them, tf 
they recalled her to mind in calamities, 


The rishi spoke : * 


When that most valiant evil-souled army of the gods’ foes 


was vanquished by the goddess, Sakra and the hosts of other 
gods poured forth their praises to her with their voices, 
reverently bending down their necksf and shoulders, while 
their bodies looked handsome because their hair stood erect 
with exultation. 


The goddess, who stretched out this world by her power, 

Whose body comprises the entire powers of all the hosts 
of gods, 

Her, Ambika, worthy of worship by all gods and great 
rishis, 

We bow before{ in faith ; may she ordain blessings for ns ! 

May she, whose peerless majesty and power Ananta 

Adorable, Brahma and Hara cannot in sooth declare, 

May she, C’andika, to protect the entire world 

And to destroy the fear of evil turn her mind ! 

Her, who is Good-Fortune herself in the dwellings of men 
of good deeds, Ill-Fortune 


* The Bombay edition inserts a preliminary verse here—“ Then all the 
hosts of gods with Indra at their head began to sing the praise of the 
goddess, when the Asora Mahisha was slain.” This is tantological and 
superfluous. 

+ For -Siro-’dhardmsd read -Sirodhardmsd as in the Bombay edition. 

वुः Natéh sma; so again in verse 4. This seems a peculiar use of the 
particle sma, Similarly pra-naték sma in canto Ixxxv, verse 7. 


HYMN TO C/ANDIKA. 483 


In those of men of sinful souls; who 1s Intelligence in the 
hearts of the prudent, 

Who is Faith in those of the good, and Modesty in that of 
the high-born man ;* 

Her, even thee, we bow before; protect the universe, 
O goddess ! 

Can we 68611064 this thy thoughbt-transcending form ? 

Or thy abundant surpassing valour that destroyed the 
Asuras ? 

Or thy surpassing { feats which were displayed in hatitles 

Among all the hosts of Asuras, gods and others, O goddess ? 

Thou art the cause of all the worlds! Though character- 
ized by the three qualities, by faults § 

Thou art not known! Even by Hari, Hara and the other 
gods thou art incomprehensible ! 

Thou art the resort of all; thou art this entire world which 
is composed of parts! 

Thou verily art sublime original Nature|| untransformed | 

Thou, whose complete divinity by means of utterance 

Finds satisfaction in all sacrifices, O goddess, J 

Art verily Svaha, and givest satisfaction to the Pitri-hosts! 

Hence thou art in truth declared by men to be Svadha 
also. 

Thou art she, who effects final emancipation, and performs 
great thought-transcending penances ! 

Thou studiest** with thy organs, which are the essence of 
strength, ++ well-restrained ! 


* For kula-jana-prabhasya read kula-jana-prabhavasya, with the Bombay 


+ Kim varnaydma. 


+ For tavdti ydni the Bombay edition reade tavddbhutdni, which ie 


equivalent. 

§ For doshair the Bombay edition reads devair, which is inferior. 

| Prakriti. 

{| The Bombay edition reads plurals. 

** Abhy-asyase; ftmane-pada, which seems rare. 

++ Sattva-sdéraih of the Bombay edition ie preferable to tativa-sdraih. 


484 


10 


11 


12 


CANTO 1४१९१९९. 


With munis, who seek final emancipation and who have 
shed all their faults, 

Thou art The Knowledge, adorable, sublime in sooth, O 
goddess ! 

Sound is thy soul! thow art the repository of the most 
spotless 16 and yajus hymns, 

And of the simans, which have the charming-worded texts 
of the Ud-githa! 

Thou as goddess art the triple Veda, the adorable, and for 
the existence and production 

Of all the worlds art active ; thow art the supreme destroyer 
of their pains !* 

Thou art Mental Vigour,t O goddess! thou hast compre- 
hended the essence of ६1] the Scriptures ! 

Thou art Durga; the boat to cross the difficult ocean of 
existence ; devoid of attachments! 

Thou art Sri, who has planted her dominion alone in the 
heart of Kaitabha’s foe ! 

Thou indeed art Gauri, who has fixed her dweling in the 
moon-crested god ! 

Slightly-smiling, spotless, resembling the full moon’s 

Orb, beautiful as the choicest gold, and lovely was thy 
face! 

Yet ’t was very marvellous that, being swayed by anger, 

The Asura Mahisha suddenly smote thy face when he 
saw it. 

But after seeing thy wrathful face, O goddess, terrible with 
its frowns, 

And sheeny in hue like the rising moon, that Mahisha 

Did not forthwith yield up his life, ’t was passing wonder- 
ful ! 


* This half verse admits of more than one translation. I have adopted 
from the commentary what seems the most natnral meaning. Vérttdé seems 
obscure ; the commentary explains it as urittdnta-ripd, “having the form of 
events” or “having the form of history;” or as krisht-go-rakshddi-vrittir, 
“following the ocoupations of cultivation, cattle-rearing and such like.” 

+ Medha., 


13 


14 


16 


17 


HYMN TO C’ANDIKA. 489 


‘For who can live after beholding the King of Death en- 


raged ? 

Be gracious, O goddess, as supreme lady, to life! 

When enraged thon dost forthwith destroy whole families! 

Known at this very moment is this, that here is brought 
to its end 

The Asura Mahisha’s most extensive might ! 

Esteemed are they among the nations, theirs are riches, 

Theirs are glories, and their sum of righteousness* 
perishes not 

Happy are they indeed, and they possess devoted children 
servants aud wives, 

On whom thou, well-pleased, dost always bestow prosperity, 
O lady ! 

All righteous actions ever indeed, O goddess, 

With utmost respect the man of good deeds daily performs, 

And gains heaven thereafter by thy favour, O lady. 

Dost thou not by him} bestow rewards even on the three 
worlds, O goddess ? 

Thou, O Durgd, when called to mind, dost remove terror 
from every creature ! 

Thou, when called to mind by those in health, dost bestow 
a mind extremely bright ! 

What goddess but thou, O dispeller of poverty, pain and 
fear, 

Has ever benevolent thoughts in order to work benefits to 
all? 

By these slain foes the world attains { to happiness ; thus 
let these 


Forsooth practise sin so as to descend to hell for long !§ 


* Or bandhu-vargah, ‘whole body of kinsfolk,” according to the Bomhay 


edition. 


+ Tena, or “ therefore.” 

t Or upaitu, ^ may it attain,’ according to the Bombay edition, 

§ This appears to be one meaning given in the commentary; another, 
which seems to be preferred, is to read néma narakdya as na dma narakdya, 
“Jet these not practice sin so as to descend to the Hell of Disease for long !”7- 


486 CANTO LXXXIV. 


‘Meeting death in battle let them proceed to heaven ’— 
Thinking thus, thou dost assuredly destroy the enemies, 
O goddess ! 
18 Having indeed seen them, why dost thou not, O lady, 
reduce to ashes 
All the Asuras, since thou directest thy weapons against 
the foes ? 
“Let even enemies, purified by dying in arms, attain in 
sooth to the bright worlds ’— 
Such is thy most kindly intention towards even them. 
19 And though, neither by the sharp flashes* of abundant 
light from thy scymitar, ° 
Nor by the copious lustre of thy spear-point, the eyes of 
the Asuras 
Were destroyed; yet, as they gazed upon thy countenance 
Which bore a portion of the radiant moon, this very thing 
happened. 
20 Thy disposition, O goddess, subdues the conduct of men 
of evil conduct ; 
And this thy form surpasses thought and rivalry by others ; 
And thy valour vanquishes those who bave robbed the gods 
of their prowess ; 
Thon hast as it weref manifested pity thns even on 
enemies ! 
21 To what my this thy prowess be compared ? 
And whereto thy form most charming, which strikes fear 
among foes ? 
Compassion in mind and relentlessness in battle are seen 
In thee, O goddess, who bestowest boons even on the three 
worlds! 
22 Through the destruction of the foes, these three worlds 
entire 
Have been saved by thee. Having slain them in the battle- 
front 


ऋ Visphurana; not in the dictionary. 
+ Or prakatitaiva, “ thou hast indeed manifested,” as in the Bombay 
edition. 


24, 


25 


26 


27 


28 


29 


30 


HYMN TO C’ANDIKA. 487 


Thou hast led even those hosts of foes to heaven, and 
dispelled the fear 

Which beset us from the frenzied foes of the gods. 
Reverence to thee! 

With thy spear protect us, O goddess ! 

Protect us with thy sword also, O Ambika ! 

By the clanging of thy bell protect us, 

And by the twanging of the thong of thy bow! 

In the east guard us, and in the west ; 

O C’andika, guard us in the south 

By the brandishing of thy spear, 

And also in the north, O goddess ! 

Whatever gentle forms of thee wander about in the three 
worlds, 

And whatever exceedingly terrible forms wander, by means 
of them guard us and the earth! 

Thy sword and spear and club, and whatever other weapons, 
O Ambika, 

Rest in thy pliant hand, with them guard us on every side! 


The rishi spoke: 
Thus was she, the Upholder of the worlds, hymned by the 


gods, and they paid honour to her with celestial flowers that 
blossomed in Nandana, and with perfumes and unguents. 
Moreover all the thirty gods in faith censed her with heavenly 
incenses. Benignly sweet in countenance she spoke to all 
the prostrate gods. 


The goddess spoke : 


Choose, ye thirty all! whatever ye desire of me, for I grant 


it with pleasure, being highly honoured by these hymns,* 


The gods spoke: 
Thou, O adorable lady, hast accomplished all, nought 


remains undone, in that this Asura Mahisha, our foe has 


* The Bombay edition inserts another verse here—‘“‘‘ And whatever else 
must be done, I do not deem it difficult.” Hearing this speech from the 
goddess, those heaven-dwellers made answer.,”’ 


488 
31 


32 


33 


34 


35 


36 


CANTO LXXXY. 


been slain. Yet if thou must grant us a boon, O goddess 
great! whenever we call thee, call thee to mind, do thou 
away with our direst calamities! And whatever mortal 
shall praise thee with these hymns, O lady of spotless coun- 
tenance, to prosper him in wealth and wife and other bless- 
ings by means of riches, success and power do thou incline 
always, O Ambika, who art propitious to us! 
The rishi spoke : 

Being thus propitiated by the gods for the good of the 
world and on their own behalf, “‘ Be it so!” said she, Bhadra- 
kali; and vanished from their sight, O king. 

Thus I have narrated this, O king, how the goddess came into 
being of yore from out of the gods’ bodies, she who desires the 
good of all the three worlds. And again she came into existence 
having the body of Gauri, just as she did before, in order 
to slay the wicked Daityas and Sumbha and Nisnmbha, and 
to preserve the worlds, as benefactress of the gods. Hearken 
then to what I have declared to thee. I have truly told it 
thee. 


Canto LXXXYV. 


५ 
= 


The Devi-méhdimya. 


The goddess’ conversation with the Asura’s messenger. 


The Asuras Sumbha and Nisumbha conquered the gods and drove 


them from heaven.—The gods invoked O'andiké at Himavat in a 
hymn, appealing to her by all her attributes to help them.—Pérvati 
came there and O'andikd sprang forth from her body.—The 
servants of Sumbha and Nisumbha saw her and extolled her 
perfect beauty to Sumbha.—He sent a messenger to invite her to 
marry him.—She explained that by a vow she could marry no one 
who did not conquer her in fight. 
The rishi spoke : 
Of yore the Asuras S'umbha and Nisumbha, trusting in 


THE GODS INVOKE C/ANDIKA 489 


their pride and strength, robbed 26118 lord of the three 
2 worlds* and of his portions of the sacrifices; they both 
usurped likewise the sun’s dignity and the moon’s dominion, 
3 and Kuvera’s and Yama’s and Varuna’s; and they both 
exercised Vayu’s authority and Agni’s sphere of action.t 
Thereby the gods were scattered, deprived of their sover- 
4  eignties and put to rout. The thirty gods, bereft of their 
dominion and set at nought by those two great Asuras, all 
ॐ recall to mind that never-vanquished goddess,—‘ Thou didst 
grant us the boon,{ ‘ As ye when in calamities shall call me to 
mind,§ that very moment will I put an end to all your direst 
6 calamities.” Making this resolve the gods went to Hima- 
vat, lord among mountains, and there raised their hymn to 
the goddess, who 18 Vishnu’s illusive power.|| 


The gods spoke : 


7 Reverence to the goddess, to the great goddess ! 
To her who is auspicious reverence perpetually ! 
Reverence to Prakriti the good ! 
Submissive we fall prostrate before her! J 

8 Reverence to her who is terrible, to her who is constant ! 
To Gauri, to Dhatri reverence, yea reverence ! 
And to the Moon-light,** to her who has the moon’s form, 
To her who is happy, reverence continually ! 


* For tratkokyam read tratlokyam. 
+ The Bomhay edition inserts a line here — 
anyeshdm c'ddhikdrdn sah svayam evddhitishthati 
and reads the first three words with the preceding words, but does not 
explain the last four in its commentary. [ would suggest that the line 
should run thus— 
anyeshdm adhikdrdmée'a svayam evddhitashthatuk 
“and they themselves dominated the lordships of the other gods,” 
t See canto Ixxxiv, verse 31. 
§ Smritékhildh, ie., smrité, and akhildh agreeing with paramdpadah. 
|| Vishnu-mdyd. 
{ Pranatéh sma tém ; sma is used here with a past participle. 
## Jyotsndyat. 


62 


490 CANTO LXXXV. 


9 Falling prostrate, to her who is propitious, ४6 Prosperity,* 
To Perfection let us pay ¶ reverence, yea reverence ! 
To Nirriti,t to the goddess of Good-Fortune of kings, 
To thee, S‘arvani, reverence, yea reverence ! 

10 To Durga, to her who is a further shore difficult to be 

reached,§ 
To her who is essential, to her who works all things, || 
And to Fame also, to her who is blue-black,f 
To her who is smoke-dark reverence continually ! 

11 Before her who is at once most gentle and mest harsh 
We fall prostrate ; to her reverence, yea reverence ! 
Reverence to her who is the foundation of the world! 
To the goddess who is Action reverence, yea reverence ! 

12 To the goddess who among all created things 
Is called Vishnu’s illusive power, 

Reverence to her, yea reverence to her! 
Reverence to her, reverence, yea reverence ! 

13 To the goddess who among all created beings 
Bears the name Consciousness, ** 

Reverence to her, yea reverence to her ! 
Reverence to her, reverence, yea reverence ! 

14 To the goddess who among all created beings 
Stands firm ¢f with the form of Intellect,t+ 
Reverence to her, yea reverence to her ! 

Reverence to her, reverence, yea reverence ! 


* For Vridvyai read Vriddhyat. But the Bombay edition reads mridvyai, 
“ {0 her who is gentle.” 

+ Kurmo; the Bombay edition reads Kiérmyat, ^ to the female Tortoise,”’ 

{ ^ Dissolution.” 

§ Durga-pdrdyat. 

|| Sarva-kdrinyat ; this violates the metre. The Bombay edition readg 
better, sarva-kdrini, ^ O thou who workest all things ! ” 

@ Krishndyat. 

** C’etand. 

tt Samsthitd; or “abides.” The commentary explains it ag samyak 
sthitd. 

{{ Buddhi-ripena. 


15 


16 


17 


18 


19 


20 


21 


22 


23 


HYMN TO C’ANDIKA 


To the goddess who among all] created beings 
Stands firm with the form of Sleep, 
Reverence to her, yea reverence to her ! 
Reverence to her, reverence, yea reverence ! 
To the goddess who among all created beings 
Stands firm with the form of Hunger, 
Reverence to her, yea reverence to her ! 
Reverence to her, reverence, yea reverence, 
To the goddess who among al] created beings 
Stands firm with the form of Shadow, 
Reverence to her, yea reverence to her ! 
Reverence to her, reverence, yea reverence ! 
To the goddess whe among all created beings 
Stands firm with the form of Energy,* 
Reverence to her, yea reverence to her! 
Reverence to her, reverence, yea reverence ! 
To the goddess who among all created beings 
Stands firm with the form of Thirst, 
Reverence to her, yea reverence to her ! 
Reverence to her, reverence, yea reverence ! 
To the goddess who among all created beings 
Stands firm with the form of Patience, 
Reverence to her, yea reverence to her! 
Reverence to her, reverence, yea reverence ! 
To the goddess who among 8.11 created beings 
Stands firm with the form of Speciality, 
Reverence to her, yea reverence to her! 
Reverence to her, reverence, yea reverence! 
To the goddess who among all created beings 
Stands firm with the form of Modesty, 
Reverence to her, yea reverence to her! 
Reverence to her, reverence, yea reverence ! 
To the goddess who among all created beings 


* Sakti-ripena. 


+ 4४. 


aneka-samavayiné. 


491 


The commentary explains it as ityaikdnugata-pratyaya-hetur 


492 CANTO LXXXY. 


Stands firm with the form of Peaceableness, 
Reverence to her, yea reverence to her! 
Reverence to her, reverence, yea reverence ! 
24, To the goddess who among all created beings 
Stands firm with the form of Faith, 
Reverence to her, yea, reverence to her ! 
Reverence to her, reverence, yea reverence ! 
25 To the goddess who among all created beings 
Stands firm with the form of Loveliness, 
Reverence to her, yea reverence to her! 
Reverence to her, reverence, yea reverence ! 
26 To the goddess who among all created beings 
Stands firm with the form of Good-Fortnne, 
Reverence to her, yea reverence to her! 
Reverence to her, reverence, yea reverence ! * 
27 To the goddess who among all created beings 
Stands firm with the form of Activity, 
Reverence to her, yea reverence to her! 
Reverence to her, reverence, yea reverence ! 
28 To the goddess who among all created beings 
Stands firm with the form of Memory, 
Reverence to her, yea reverence to her ! 
Reverence to her, reverence, yea reverence ! 
29 To the goddess who among all created beings 
Stands firm with the form of Mercy, 
Reverence to her, yea reverence to her ! 
Reverence to her, reverence, yea reverence! f 
30 To the goddess who among all created beings 
Stands firm with the form of Contentment, 
Reverence to her, yea reverence to her ! 
Reverence to her, reverence, yea reverence ! 
31 To the goddess who among all created beings 


* The Bombay edition inserts here a similar verse, invoking the goddess 
in the form of Steadfastness (dhritt). 

+ After this verse and after verse 30 the Bomhay edition inserts two 
similar verses, invoking the goddess in the form of Good Polioy (néti) and 
Nourishment (pushtfi) respectively. 


HYMN TO C/ANDIKA 493 


Stands firm with the form of Mother, 
Reverence to her, yea reverence to her ! 
Reverence to her, reverence, yea reverence ! 
32 To the goddess who among all created beings 
Stands firm with the form of Error, 
Reverence to her, yea reverence to her ! 
Reverence to her, reverence, yea reverence ! 
33 To her who both governs the organs of sense 
Of created beings, and rules among all 
Created beings perpetually,—to her 
The goddess of Pervasiveness reverence, yea reverence ! 
34 To her who exists pervading this entire 
World with the form of Thinking Mind, 
Reverence to her, yea reverence to her! 
Reverence to her, reverence, yea reverence | 
30 Praised by the gods afore-time because of eagerly-desired 
protection, 
And waited upon by the lord of the gods many days, 
May she, the goddess, the origin of brightness, accomplish 
for us 
Bright things, yea good things, and ward off calamities! 
36 And she, who is both reverenced as queen by us gods, 
Who are tormented now by the arrogant Daityas, 
And whom we called to mind as we bow our bodies in faith,* 
She this very moment destroys ¶ all our calamities ! 


The rishi spoke : 


37 While the gods were thus engaged in offering hymns and 
other reverential acts, Parvati came there to bathe in the water 
88 of the Ganges, O prince. She, the beautiful-browed, said to 
those gods,—‘“‘ Whom do ye, lords, hymn here?”’ And spring- 


* Bhakti-vinamra-mirttibhih must be taken with asmabhir, though it is 
ill-placed as the verse stands. It would be better to read the second half of 
the verse thus— 

Ya c’a smrité bhakti-vinamra-mirttibhih 
Sarvdpadas tat-kshanam eva hantt nah. 
+ Hantu, “may she destroy,” would be better thau hantz, 


494 


39 


40 


41 


42 


43 


44, 


45 


46 


47 


48 


49 


50 


8१ 


CANTO LXXXY. 


ing forth from the treasure-house of her body the auspicious 
goddess spoke—‘“ For me this hymn is uttered by the assem- 
bled gods, who have been set at nought hy the Daitya 
Sumbha and routed in hattle hy Nisumbha.” Because 
Ambika issued forth from the treasure-house* of Parvati’s 
body, she is therefore named in song as Kaushikit 
among all the worlds. Now after she had issued forth, the 
other also, even Parvati, became Krishna; she is celebrated 
as Kdlika; she fixed her abode on Mount Hima-vat. 
Thereafter C’anda, and Munda, the two servants of S’umbha 
and Nisumbha, saw Ambika displaying her sublime and most 
captivating form ; and both spake out unto Sumbha ;— 
‘What woman then, most surpassingly captivating, dwells 
here, illuminating Mount Hima-vat, O great king? Such 
sublime beauty was never in sooth seen by anyone anywhere ; 
let it be ascertained if she is any goddess, and let her be taken 
possession of, O lord of the Asuras. A gem among women, 
surpassingly beautiful in body, illuminating the regions of 
the sky with her lustre, there she is then, O lord of the 
Daityas; deign, Sir, to look at her, Moreover, whatever 
gems, precious stones, elephants, horses and other valuable 
things indeed exist in the three worlds, O lord, all those 
display their splendour at this present time in thy house. 
Airavata, gem among elephants, has been captured from 
Purandara ; and this 871] 819 tree and also the horse Uééaih- 
Sravas. Here stands the heavenly chariot yoked with swans 
in thy court-yard ; it has been brought here, the wonderful 
charwot composed of gems, which helonged to Brahma. 
Here is the Nidhi Maha-padma,{ captured from the Lord 
of wealth. And the Ocean gave a garland made of filaments 
and of uudying lotus flowers. In thy house stands Varuna’s 
umbrella, which streams with gold. And here is the choice 
chariot that belonged to Praja-pati formerly. Thou, O lord, 


* Kosha; but koga is better. 
¶ Kauéiké is better. The derivation is of course absurd, 
ft See canto Ixviii, verse 12. 


52 


53 


94 


55 


56 


57 


58 


59 


60 


61 


62 


63 


SUMBHA’S MESSAGE TO 0’ANDIKA 495 


hast carried off Death’s power which is named Utkranti-da.* 
The 1166086 of the Ocean-king is in thy brether’s possession. 
And Nigumbha has every kind of gem which is preduced 
inthe sea, Agni alse gave thee two garments which are 
purified by fire. Thus, O lerd of the Daityas, all gems 
have been captured by thee; why dost theu not seize this 
auspicious lady, this gem of womankind ?”’ 


The rishi spoke: 

Sumbha, on hearing this speech then from C’anda and 
Munda, sent the great Asura Su-griva as messenger to the 
goddess, saying—‘Ge and address her thus and thus 
according to my words, and lightly conduct the matter so that 
she may come fo me of her own good pleasure.” He went te 
where the geddess sat on a very bright spot in the mountain 
and spoke gently with mellifluens voice. 


The messenger spoke : 


O geddess! Sumbha, lord of the Daityas, is supreme lord, 
ever the three worlds. A messenger am I, sent by him; to 
thy presence here I have come. Hearken te what he has 
said, whose command is never resisted among all beings of 
divine origin, and who has vanquished every foe of the 
Daityas—“ Mine are all the three worlds; ebedient to my 
authority are the gods, I eat every portion of the sacrifices 
separately. The choicest gems in the three worlds are alte- 
gether under my power; and so are the finest el ephants and 
the chariot of the lerd of the gods, since I have captured 
them. That gem among horses, named Uééaih-sravasa, which 
came forth at the churning of the sea of milk, was presented 
to me by the immortals who prostrated themselves before me. 
And whatever other created things in the shape of gems 
existed among the gods, Gandharvas and Nagas, they were 
presented even to me, O brilliant lady. I esteem thee 
O goddess, toe be the gem of womankind in the world ; do 


* “Giving an exit,” ‘“ granting departure,” 


496 


64 


65 


66 


67 


68 


69 


70 


71 


72 


73 


74 


CANTO LXXXY. 


thou, who art such, approach unto me, since I am an enjoyer 
of gems. Hither to me, or to my younger brother Nisumbha 
of wide-reaching prowess, approach thou, O lady of quick 
side-glances, since thou art in truth a gem. Supreme 
dominion beyond compare thou shalt gain by wedding me. 
Understand and consider this, and come unto wedlock with 


me!” 


The rishi spoke : 
Thus accosted the goddess, smiling deeply within herself, 
she, Durga the adorable and good, who supports this world, 
sang this reply then, 


The goddess spoke : 


Truly hast thou spoken; nought hast thou uttered falsely 
herein. Sovereign of the three worlds is Sumbha, and like 
unto him is Nisumbha also! But how can that which has 
been promised concerning this myself he fulfilled falsely ? 
Hearken, what vow I made formerly by reason of my small 
understanding at that tume,— He who vanquishes me in fight, 
who forces my pride from me, and who is my match in 
strength in the world, he shall be my husband.’ Let Sumbha 
come here then, or Nisumbha the great Asura; let him 
vanquish me—what need of delay here? and let him lightly 
take my hand in marriage ! 


The messenger spoke: 


Proud art thou! Talk not so before me, O goddess ! 
What male in the three worlds may stand front to front with 
S’umbha and Nigumbha? All the gods verily stand not face 
to face with even the other Daityas in battle, O goddess ; 
how much less canst thou so stand, a woman single-handed ! 
With Sumbha and those other Daityas, against whom Indra 
aud all the other gods stood not in battle, how shalt thou, 
a woman, venture face to face? Do thou, being such, to 
whom I have in sooth delivered my message, go near unto 
Sumbha and Nisumbha, let it not be that thou shalt go with 


75 


76 


C’ANDIKA’S MESSAGE TO SUMBHA. 497 . 


thy dignity shattered in that thou wilt be dragged thither by 
thy hair ! 


The goddess spoke : 


So strong as this is SXumbha! and so exceedingly heroic is 
Nisumbha! What can I-do, since there stands my ill-con- 
sidered promise of long ago? Gothou thyse:l; make known 
respectfully to the lord of the Asuras all this that I have said 
to thee, and let him do whatever is fitting. 


Canto LXXXVI. 


The Devi-mdhdtmya : 


The slaying of Sumbha and Nisumbha’s general Dhumra-loc’ana. 


Sumbha despatched his general Dhimra-loc’ana and an army to 


capture the goddess and she destroyed them.—He then despatched 
O’anda and Munda with another army. 


1 


The rishi spoke: 

The messenger, on hearing this speech from the goddess, 
was filled with indignation, and approaching related it fully 
to the Daitya king. The Asura monarch then, after hearing 
that report from his messenger, was wroth and commanded 
Dhimra-loéana, a chieftain of the Daityas ;— 

‘Ho! Dhimra-loéana, haste thee together with thy army; 
fetch by force that shrew, who will be unnerved when dragged 
along by her hair. Or if any man besides stands up to offer 
her deliverance, let him be slain, be he an Immortal, a Yaksha 
or a Gandharva forsooth.” 

The rishi spoke : 

Thereupon at his command the Daitya Dhimra-loéana went 
forthwith quickly, accompanied by sixty thousand Asuras.. On 
seeing the goddess stationed on the snowy mountain, he cried 
aloud to her there— Come forward to the presence of S'umbha 
and Nigumbha; if thou wilt not, lady, approach my lord with 

63 


498 


17 


18 


20 


CANTO LXXXVI. 


aitection now, I will here take thee by force, who wilt be un- 
nerved since thou shalt be dragged along by thy hair!” 


The goddess spoke : 


Sent by the king of the Daityas, mighty thyself, and accom- 
panied by an army, thou dost thus take me by force—then 
what can I do unto thee ? 

The rishi spoke : 

At this reply the Asura Dhimra-loéana rushed towards her. 
Then Ambikd with a mere roar reduced him to ashes. And 
the great army of Asuras enraged poured on Ambiké a shower 
both of sharp arrows and of javelins and axes. The lion that 
carried* the goddess, shaking his mane in anger and uttering a 
most terrific roar, fell on the army of Asnras; he slaughtered 
some Asuras with a blow from his fore-paw, and others 
with his mouth, and others, very great Asuras, by striking 
them with his hind foot. The lion with his claws tore out 
the entrails of some, and struck their heads off with a cuff-like 
blow. And he severed arms and heads from others, and 
shaking his mane drank the blood that flowed from the entrailsf 
of others. In a moment all that army was bronght to destruc- 
tion by the high-spirited lion, who bore the goddess and who 
was enraged exceedingly. 

When he heard that that Asura Dhimra-loéana was slain 
by the goddess, and all his army besides was destroyed by the 
goddess’ lion, Sumbha, the Jord of the Daityas, fell into a 
rage and his lip quivered greatly, and he commanded the two 
mighty Asuras C’anda and Munda,—“ Ho, C’anda! Ho, Munda ! 
take with you a multitude of troops and go there; and going 
there bring her here speedily, dragging her by her hair or 
binding her; if ye have a doubt of that, then let her be slain 
outright in fight by all the Asuras brandishing all their 
weapons. When that shrew is slain and her lion striken down, 
seize her, Ambika, bind her and bring her quickly !” | 


# Tu véhanah in the Bombay edition is better than sva-vdhanah. 
+ O’aranena of the Bombay edition is better than e’ddharena. 
+ For kaushthdd read koshthad. 


KAL{ DESTROYS THE ASURAS.. 499 


Canto LXXXVII., 


The Devi-mahaimya. 
The slaying of C’anda and Munda. 


The goddess Kdli destroyed the second Asura army and also the 
generals C’anda and Munda—C'andikd gave Kéli as a reward the 


12 74 
name C'dmundd. 


10 


11 


12 


The rishi spoke: 

Then at his command the Daityas, led by C’anda and 
Munda, and arrayed in the four-fold order of an army, march- 
ed with weapons uplifted. Soon they saw the goddess, slightly 
smiling, seated upon the lion, on a huge golden peak of the 
majestic mountain. On seemg her some of them made a 
strenuous effort to capture her, and others approached her 
holding their bows bent and their swords drawn. 

Thereat Ambika uttered her wrath aloud against those foes, 
and her conntenance then grew dark as ink in her wrath. Out 
from the surface of her forehead, which was rugged with 
frowns, issued suddenly Kali of the terrible countenance, 
armed with a sword and noose, bearing a many-coloured 
skull-topped staff,* decorated with a garland of skulls, clad in 
a tiger’s skin, very appalling because of her emaciated flesh, 
exceedingly wide of mouth, lolling out her tongue terribly, 
having deep-sunk reddish eyes, and filling the regions of the 
sky with her roars. She fell upon the great Asuras impetuous- 
ly, dealing slaughter among the host, and devoured that army 
of the gods’ foes there. Taking up the elephants with one 
hand she flung them into her mouth, together with their rear- 
men and drivers and their warrior-riders and bells. Flinging 
likewise warrior with his horses, and chariot with its driver 
into her mouth, she ground them most frightfully with her 
teeth. She seized one by the hair, and another by the neck; 
and she kicked another with her foot, and crushed another 
against her breast. And she seized with her mouth the 


* Kor khattdaga read khafvanga here and again in verse 14, 


500 


13 


14 


15 


16 


17 


18 


19 


20 


21 


2 


23 


24 


25 


CANTO LXXXVII. 


weapons and the great arms which those Asuras ahandoned, 
and crunched them up with her teeth in her fnry. She 
crushed all that host of mighty and high-spirited Asnras ; 
and devoured some and hattered others; some were slain with 
her sword, some were struck with her skull-topped staff, and 
other Asuras met their death being wounded with the edge of 
her teeth. 

Seeing all that host of Asuras laid low in a moment, 
C’anda rushed against her, Kali, who was exceedingly appal- 
ling. Munda the great Asura covered her, the terrible-eyed 
goddess, with very terrible showers of arrows and with dis- 
९86४ hurled in thousands. Those discuses seemed to be 
penetrating her countenance in multitudes, like as very many 
solar orbs might penetrate the body of a thunder-cloud. 
Thereat K4li, who was roaring frightfully, laughed terribly 
with excessive fury, showing the gleam of her unsightly teeth 
within her dreadful mouth. And the goddess, mounting upon 
her great lion, rushed at C’anda, and seizing him by his hair 
struck off his head with her sword. And Munda also rushed 
at her when he saw C’anda laid low; him also she felled to the 
ground, stricken with her scymitar in her fury. Then the army, 
80 much as escaped unslain, seeing C’anda laid low and most, 
valiant Munda also, seized with panic fied in all directions. 

And Kali, holding C’anda’s head and Munda also, approached 
C’andika and said, her voice mingled with passionate loud 
laughter—‘“ Here I have brought thee C’anda and Munda, two 
great heasts; thon thyself shalt slay Sumbha and Nigumbha 
in the hattle-sacrifice.” ` 


The rishi spoke : 


Thereon, seeing those two great Asuras C’anda and Munda 
brought ४0 her, auspicious C’andika spoke to Kali this witty 
speech,* “ˆ Because thou hast seized both C’anda and Munda 
and brought them, thou, O goddess, shalt therefore be famed 
in the world by the name C’amunda !” 


* Lalitam vac’ah; a bon mot. 


SUMBHA GOES FORTH AGAINST C’ANDIKA. 901 


Canto LXXXVIIL. 


The Devi-méhdimya. 
The slaying of Rakta-vija. 
Sumbha sent forth all his armies against C’andikd—To help her the 
Energies (Saktis) of the gods took bodily shape—C’andiké despatched 
Siva to offer terms of peace to Swmbha, but the Asura hosts attacked 


her and the battle began—C'andikd’s fight with the great Asura 
Rakta-viga is described—He was killed. 


The rishi spoke : 

1 After both the Daitya C’anda was slain and Munda was laid 

low, and many soldiers were destroyed, the lord of the Asuras, 

2 majestic Sumbha, with mind overcome by wrath, gave com- 

3 mand then to array all the Daitya hosts,—“ Now let the 

eighty-six Daityas, upraising their weapons, march forth with 

all their forces; let the eighty-four Kambis* march forth 

4 surrounded by their own forces ; let the fifty Asura families 

who excel in valour go forth; let the hundred families of 

5 Dhaumrast go forth at my command. Let the Kalakas,t the 

, Danrhyitas,§ the Mauryas,|| and the Kélakeyas,4]/—let these 

Asuras, hastening at my command, march forth ready for 
battle.” 

6 After issning these commands S'umbha, the lord of the 

Asuras, who ruled with fear, went forth, attended by many 


* Kambé means a thief or plunderer. The commentary says Kambis are a 
class of Daityas. 

+ “The descendants of Dhimra.” Dhimras is the reading in the Bombay 
edition. They are a class of Daityas. ; 

त॑ A group of Danavas. 

§ The Bombay edition reads Daurhridas, ^ the descendants of Durhrid.” 

|| The descendants of Mura.” Mnra or Muru is referred to generally in 
connexion with Praégjyotisha; ¢.g., Mah4-Bharata, Sabha-P., xiii. 578; Vana- 
९. xii. 488 ; and Udyoga-P., xlvii. 1887-92 : Hari-V., exxi. 6791-6801. 

षु A group of Dénavas. They are mentioned in the Maha-Bharata, Sabha- 
P., iv. 118 ; Udyoga-P., elvii. 5379 : and Vana-P., c. 8691. 


502 


10 


1] 


12 


13 


14 


15 


16 


17 


18 


CANTO LXXXVIII. 


thousands of great soldiers. C’andiké, seeing that most 
terrible army at hand, filled the space between the earth and 
the firmament with the twanging of her bow-string. Thereon 
her lion roared exceedingly loud, 0 king; and Ambika 
augmented* those roars with the clanging of her bell. Kali, 
filling the regions of the sky with the noise from her bow- 
string, from her lion and from her bell, and expanding her 
mouth wide with her terrific roars, had the predominance.f 
On hearing that roar which filled the four regions of the sky, 
the Daitya armies enraged surrounded the goddess’ lion and 
Kali. 

At this moment, O king, in order to destroy the gods’ foes, 
and for the well-being of the lion-like Immortals, there issued 
forth endowed with excessive vigour and strength the 
Energies§ from the bodies of Brahma, Siva, Guha and Vishnu 
and of Indra also, and went in the forms of those gods to 
C’andiké. Whatever was the form of each god, and what- 
ever his ornaments and vehicle, in that very appearance his 
Energy advanced to fight with the Asuras. In the front of a 
heavenly car drawn by swans advanced Brahma’s Energy, bear- 
ing a rosary of seeds and an earthen water-pot; she is called 
Brahméni. Mahegvara’s Energy, seated on a bull, grasping a 
fine trident, and wearing a girdle of large snakes, arrived, 
adorned witha digit of the moon. And Kumara’s Pnergy, 
Ambika, with spear in hand and riding on a choice peacock, 
advanced in Guha’s shape to attack the Daityas. Likewise 
Vishnu’s Energy, seated upon Garuda, advanced with conch, 
discus, club, bow and scymitarin hand. The Energy of Hari, 
who assumcs the peerless form of a sacrificial boar, she also 


* For c’opavrimhayat read c/adpy avrimhayat as in the Bombay edition. 
+ Jigye; ji is here used by itself in the Atmane-pada. The commentary 


gives ^° vanquished the enemies 


"` asan alternative translation. It mentions 


22086 as an alternative reading, which means then “ expanded her mouth 
wide with her terrific roars.” 

t For sa-roshair the Bombay edition reads Saraughair “with multitudes of 
arrows.” 

§ Saktayah. 


19 


20 


21 


22 


23 


24 


25 


26 


27 


28 


29 


30 


31 


THE ENERGIES OF THE GODS JOIN THE FIGHT. 503- 


advanced assuming a hog-like form. Nri-simha’s Energy 
assuming a body like Nri-sithha’s arrived there, adorned with 
a cluster of constellations hurled down by the tossing of his 
mane. Likewise Indra’s Energy, with thunder-bolt in hand, 
seated upon the lord of elephants and having a thousand eyes, 
arrived; as ts Sakra, such indeed was she. Then those 
Energies of the gods surrounded Siva. He said to C’andika, 
“Let the Asuras be slain forthwith through my good-will.” 

Thereupon from the goddess’ body there came forth 
C’andika’s Energy, most terrific, exceedingly fierce, howling. 
hke a hundred jackals. And she the unconquered said to 
Siva, who was smoke-coloured and had matted locks, ^ Be ` 
thon, my lord, a messenger to the presence of Sumbha and 
Nisumbha. Say unto the two overweening Danavas, Sumbha 
and Nigumbha, and to whatever other Danavas are assembled 
there to do hbattle—‘ Let Indra obtain the three worlds, 
let the gods be the enjoyers of the ohlations; go ye to Patala 
if ye wish to live. Yetif through pride in your strength ye 
are longing for battle, come ye on then! let my jackals be 
glutted with your fiesh.’” Because the goddess appointed 
Siva himself to be ambassador,* she has hence attained fame 
as Siva-dati in this world. 

Those great Asuras however, on hearing the goddess’ speech 
fully announced, were filled with indignation and went wheret 
Katy4yani{ stood. Then, at the very first, the arrogant and 
indignant foes of the Immortals in front poured on the god- 
dess showers of arrows, javelins and spears. And gracefully 
she clove those arrows, darts, discuses and axes, which were 
hurled,§ with large arrows shot from her resounding how.|| 
And in front of her stalked Kali then, tearing the foes asunder 


* For daityena read diityena as in the Bombay edition, or perhaps dautyena.. 
८८ with the rank of ambassador.” 

+ Yatra as in the Bombay edition is better than yatah. 

{ A name of C’andika. 

§ For pratihdn read prahitan. 


| Dhmdta-dhanur-muktair ; the commentary explains dhmdta as maurvt- 


tam-kdrena Sabditam, “ resonant with the twanging of the bow string.” 


504 


32 


33 


34 


36 


37 


38 


39 


CANTO LXXXVIII. 


with the onset of her darts and crushing them with her skull- 
topped staff.* And Brahmani caused the foes to lose their 
courage by casting water on them from her earthen pot, and 
weakened their vigour, by whatever way she ran. Maheé- 
wara’s Energy slew Daityas with her trident, and Vishnu’s 
Energy with her discus, and Kumara’s Energy, very wrathful, 
slew them with her javelin. Torn te pieces by the down- 
rush of the thunder-bolt hurled by Indra’s Energy, Daityas and 
Danavas fell on the earth in hundreds, pouring out streams 
of blood. Shattered by the hog-embodied Hnergy with blows 
from her snout, wounded in their breasts by the points of her 
tushes, and torn by her discus, demons fell down. And Nri- 
simha’s Energy roamed about in the battle, devouring other 
great Asuras who were torn by her claws, as she filled the 
intermediate region of the sky with her roaring.t Asuras, 
demoralized by Siva-duti with her violent loud laughs, fell 
down on the earth; she then devoured those fallen ones, 
Seeing the enraged band of Mothers{ crushing the great 
Asuras thus by various means, the troops of the gods’ foes 
perished. 

Rakta-vija, a great Asura, seeing the Daityas, who were 
hard-pressed by the band of Mothers, intent on fleeing, strode 
forward to fight in wrath. When from his body there. falls 
to the ground a drop of blood, at that moment starts up from 
the earth an Asura of his stature. He,a great Asura, with 
club in hand fought with Indra’s Energy, and Indra’s Energy 
then struck Rakta-vija with her thunder-bolt; blood flowed 
quickly from him when wounded by the thunder-bolt. There- 
upon stood up together fresh combatants, like him in body, 
hike him in valour; for as many blood-drops fell from his 
body, so many men came into being, like him in courage, 
strength and valour. And those men also who sprang from 
his blood fought there with the Mothers in a combat, dreadful 
because of the sweep of their very sharp weapons. And again 


* Wor khattdiga read khafvanga. 
+ Nddaptrna-dig-antard. The reading of the Calcutta edition ndddpirna- 
dig-ambaré is hardly satisfactory. 


{ Mdtri-gana; 1.९.) the Energies, 


46 


47 


48 


49 


50 


91 


o2 


58 


54 


55 


56 


57 


58 


59 


THE SLAYING OF THE ASURA RAKTA-V{JA. 505 


when his head was wounded by the fall of her thunder-bolt, 
his blood poured forth; therefrom were born men by thou- 
sands. And Vishnu’s Hnergy struck at this foe with her discus 
in the battle. Indra’s Hnergy beat that lord of the Asuras 
with her club. The world was filled by the thousands of 
great Asuras, who were his equals, and who sprang from the 
blood that flowed from him when cloven by the discus of 
Vishnu’s Hnergy. Kumara’s Hnergy struck the great Asura 
Rakta-vija with her spear, and Varaha’s Energy also struck 
him with her sword, and Mahesvara’s Huergy with her trident. 
And the Daitya Rakta-vija, that great Asura, filled full of 
wrath, struck every one of the Mothers in turn with his club. 
By the stream of bleed, which fell on the earth from him 
when he received many wounds from the spears, darts and 
other weapons, Asuras came verily* into being in hundreds. 
And those Asuras who sprang from that Asura’s blood pervaded 
the whole world ; thereat the gods fell into the utmost terror. 
Seeing the gods dejected, C’andika spoke with haste ; she said 
to Kali, “O C’4munda! stretch out thy mouth wide; with this 
mouth do thou quickly take in the great Asuras, which are 
the drops of blood, that have come into being out of Rakta- 
vijat at the descent of my weapon on him. Roam about in 
the battle, devouring the great Asuras who sprang from him ; 
so shall this Daitya with bis blood ebbing away meet destruc- 
tion. These fierce demons are being devoured by thee and at 
the same time no others will be produced.” 

Having enjoined her thus, the ०११6९88 next smote him with 
her dart. Kali swallowed Rakta-vija’s blood with her mouth. 
Then he strnck C’andikaé with his club there; and the blow of 
his club caused her no pain, even the shghtest, but from his 
stricken body blood flowed copiously, and from whatever 
direction it came, C’4munda takes it then with her mouth. The 
great Asuras, who sprang up from the flow of blood in her 
mouth, C’4mund4 both devoured them and quaffed his blood. 
The goddess smote Rakta-vija with her dart, her thunder-bolt, 


* For yodhai read yo vai as in the Bombay edition. 
+ For Rakta-vindoh read Rakta-vijdt, as in the Bombay edition. 


64 


506 CANTO LXXXIX, 


60 arrows, swords and spears, when C’Amunda drank up his blood. 
Stricken with that multitude of weapons, he fell on the earth’s 

61 surface, and the great Asura Rakta-vija became blood-less, 
O king. Thereat the thirty gods gained joy unparalleled, 
O king. The band of Mothers which sprang from them 
broke into a dance, being intoxicated with blood. 


Canto LXXXIX. 


[नर 


The Devi-mahdtmya. 
The slaying of Nigsumbha. 


Nigsumbha attacked the goddess C’andiké and was worsted in single 
combat.—Sumbha came to his help, but the goddess foiled him, 
and slew Nisumbha—Numbers of the Asuras were destroyed. 


The king spoke: 
1 Wonderful is this that thon, Sir, bast related to me, 
the majesty of the goddess’ exploits in connexion with 
2 the slaying of Rakta-vija; and I wish to hear further what 
deed did Sumbha do after Rakta-vija was killed, and what 
the very irascible Nigsumbha did. 


The rishi spoke: 


3 After Rakta-vija was slain and other demons were killed 
in the fight, the Asura Sumbha gave way to unbounded wrath, 
4 and Nisumbha also. Pouring out his indignation at behold- 
ing his great army being slaughtered, Nigsumbha then rushed 
5 forward with the flower of the Asura army. In front of him 
and behind and on both sides great Asuras, biting their lips 
6 and enraged, advanced to slay the goddess. Sumbba also went 
forward, mighty in valour, surrounded with his own troops, 
to slay O’andika im his rage, after engaging in battle with 
7 the Mothers. Then occurred a desperate combat between 
the goddess and Sumbha and Nigumbha, who both, like two 


10 


11 


1४ 


13 


14 


15 


16 


17 


18 


19 


20 


21 


c’ANDIKX FIGHTS WITH SUMBHA AND NISUMBHA. 507 


thunder-clouds, rained 2 most tempestuous shower of arrows 
on her. C/andiké with multitudes of arrows quickly split 
the arrows shot by them,.and smote the two Asnra lords on 
their limbs with her numerous weapons. 

Nisumbha grasping a sharp scymitar and glittering shield 
struck the lion, the nohle beast that bore the goddess, on the 
head. When her animal was struck, the goddess quickly 
clove Nisumbha’s superb sword with a horse-shoe-shaped 
arrow, and also his shield on which eight moons were pour- 
trayed. When his shield was cloven and his sword too, the 
Asura hurled his spear ; and that bis missile also, as it came 
towards her, she split in two with her discus. Then Nisum- 
bha, the Danava, puffed up with wrath, seized a dart; and 
that also, when it came, the goddess shattered with a blow of 
her fist. And then aiming* his club he flung it against 
C’andika, yet that was shivered by the goddess’ trident and 
became ashes. As that lordly Daitya then advanced with 
battle-axe in hand, the goddess struck him with a multi- 
tude of arrows and laid him low on the ground. 

When his brother Nisumbha, who was terrible in prowess, 
fell to the ground, Sumbha in utmost fury strode forward to 
slay Ambika. And he, standing in his chariot, appeared to 
fill the entire sky with his eight arms, which were lifted far 
on high grasping his superb weapons. 

Beholding him approaching, the goddess sounded her 
conch, and made her bow also give forth from its string a 
note which was exceedingly hard to endure. And she filled 
all regions with the clanging of her bell, which caused 
the vigour of all the Daitya hosts to die away. Then her 
lion filled the heaven, the earth and the ten regions of the 
sky with loud roars, which checked the copious flow of 
the exudation from the demons’ rutting elephants. Kali 
springing upward then struck the heaven and the earth with 
both her hands; the boom thereof drowned those previous 
sounds. Siva-dutif uttered a loud inauspicious laugh. At 


* Avidhya. The Bombay edition reads dddya, “taking.” 
+ I. ६, C‘andika ; see canto Ixxxviii, verse 27. 


508 


22 


23 


24 


25 


26 


27 


28 


29 


30 


31 


32 


33 


34 


35 


36 


CANTO LXXXIX. 


those sounds the Asuras trembled;* Sumbha gave way 
to utmost rage. When Ambika cried out “ Stand, O evil- 
souled ! stand!” the gods who had taken their stations in the 
air then called to her, ^ Be thou victorious !”’ 

The spear flaming most terribly, which S’umbha approaching 
hurled, that, gleaming like a mass of fire as it came along, was 
driven aside by a great fire-brand, The vault between the 
three worlds reverberated with S’umbha’s lion-like roaring, but 
the dreadful sound of the slaughter among his soldiers sur- 
passed that, O king. The goddess split the arrows shot by 
Sumbha, and Sumbha the arrows that she discharged, each 
with her and his sharp arrows in hnndreds and thousands. 
C’andiké enraged thereat smote him with a dart. Wounded 
therewith he fell in a faint to the ground. 

Thereupon Nisumbha, regaining consciousness, seized his bow 
again and struck the goddess, and Kali and the lion with 
arrows. And the Danava lord, that son of Diti, putting forth 
a myriad arms, again covered C’andika with a myriad discuses.t 
The goddess then enraged, she, Durga who destroys the afilic- 
tions of adversity, split those discuses and those arrows with 
her own arrows. Then Nisumbha seizing his club rushed 
impetuously at C’andika to slay her outright, with the Daitya 
host surrounding him. As he was just falling npon her, 
C’andikaé swiftly clove his club with her sharp-edged scymi- 
tar. And he took hold of a dart. C’andik&é with a dart 
hurled swiftly pierced Nisumbha, the afflicter of the _Immor- 
tals, in the heart, as he approached with dart in hand. 
When he was pierced by the dart, out of his heart issned 
another man of great strength and great valour, exclaiming 
‘“‘Stand!” When he stepped forth, the goddess laughing aloud 
then struck off his head with her scymitar ; thereupon he 
fell to the ground. 

The lion then devoured those Asuras whose necks he had 
crushed with his savage teeth, and K4li and Siva-diti de- 
voured the others. Some great Asuras perished, being 


* For Asurdstreshu read Asuras tresuh as in the Bombay edition. 
+ For c’akrdyudhena read c’akrdyutena as in the Bombay edition. 


37 


38 


39 


O’ANDIKA’S COMBAT WITH SUMBHA, 509 


pierced through by the spear held by Kumara’s Energy; 
others were driven back by the water purified by the spell 
uttered by Brahma’s Energy; and others fell, pierced by the 
trident wielded by Siva’s Energy; some were pounded to 
dust on the ground by blows from the snout of ए 2141128 
Energy; some Danavas were out to pieces by the discus 
hurled hy Vishnu’s Energy ; and others again by the thunder- 
bolt discharged from the fingers of Indra’s Energy. Some 
Asuras perished outright, some perished by reason of the 
great battle, and others were devoured by Kali, Siva-duti 
and the lion. 


Canto XC. 


The Devi-mahdimya. 


The slaying of Sumbha. 


Ambiké absorbed all the other goddesses, and fighting with Sumbha 


in single combat, killed him.—The universe was then filled 
with joy. 
The rishi spoke : 

Seeing his brother Nigumbha slain, who was dear to him 
as his life, and his army being slaughtered, S’'umbha in 
wrath spoke thus—‘O Durga, who art tainted with the 
arrogance of strength, bring not thy pride here, thou who, 
trusting in the strength of the other goddesses, dost fight in 
exceeding haughtiness ! ” 


The goddess spoke : 
Alone verily am I in the world here; what other goddess 
is there besides me? See, vile one! that these goddesses, who 
have their divine power from me, are entering into me 


indeed. 
Then all those goddesses, Brahmani and the others, became 


absorbed into the goddess’ breasts; Ambika then remained 
alone indeed. 


` 510 


5 


10 


11 


12 


13 


14 
19 
16 


17 


GANTO XC. 


The goddess spoke : 


Whereas I existed* with my divine power in many forms 
here—that has been drawn in by me, truly alone I stand 
now. Be thou steadfast in combat ! 


The rishi spoke: 

Thereupon commenced a battle between them both, the 
goddess and Sumbha, while all the gods and the Asuras 
looked on—a battle without quarter. With showers of arrows, 
with sharp weapons ‘and also with pitiless missiles both 
engaged anew in a combat which set all the world in fear. 
And the lord of the Daityas broke the heavenly missiles, 
which Ambika discharged in hundreds, with weapons that 
parried them. And the supreme goddess in merest play 
broke the heavenly missiles that he discharged, with fierce 
shouts, ejaculations and other sounds. Then the Asura 
covered the goddess with hundreds of arrows, and the god- 
dess enraged thereat split his bow also with her arrows. 
Aud when his bow was split the lord of the Daityas took 
up his spear, The goddess split it,as he held it in his 
hand, with a discus. Next the supreme monarch of the 
Daityas, seizing his scymitar and sun-like shield, on which 
a hundred moons were pourtrayed, rushed at the goddesst 
at that monent. Just as he was falling upon her, C’andika 
hastily split his scymitar with sharp arrows shot from her 
bow, and his shield also which was spotless as the sun’s rays. 
With his steeds wounded, with his bow split, without a 
charioteer, the Daitya thent grasped his terrible mace, being 
ready to slay Ambika. As he was falling upon her, she clove 
his mace with sharp arrows; nevertheless raising his fist 
he rushed swiftly at her. The lordly Daitya brought his 
fist down on the goddess’ heart, and the goddess also smote 
him on his breast with her palm. Wounded by the blow of 


ॐ For yadd sthitdé read yad dsthitdé as in the Bombay edition. 
¶ For devt read devim. The Bombay edition reads tam hantum, 
t For sada read tadd. 


18 


19 


20 


21 


22 


26 


27 


C'ANDIKA SLAYS SUMBHA. 811 


her palm the Daitya king fell suddenly on the earth; and 
again indeed he rose up, and springing upward he: seized 
the goddess and mounted on high into the sky. There also 
O’andika, being without any support, fought with him. The 
Daitya and C’andika then fought at first with each other in 
the sky in a close combat, which wrought dismay among the 
Siddhas and munis; after carrying on the close combat for a 
very long time with him, Ambik4 lifted him up.then and 
whirled him arouud and flung him on the earth: When flung 
thus he touched the earth, he raised his fist hastily and 
rushed, evil of soul as he was, with the wish to kill C’andika. 
Seeing him, the lord of all the Daitya folk, approaching, 
the goddess then pierced him in the breast with a dart and 
felled him down on the earth. Shattered by the point 
of the goddess’ dart he fell lifeless on the ground, shaking 
the whole earth and its seas, islands and mountains. 

When that evil-souled demon was slain, the nniverse 
became placid, the earth regained perfect well-being, and the 
sky grew pure. Portent-clonds, which were full of flame 
before, became tranquil, and the rivers kept within their 
channels, when he was stricken down there. All the bands 
of gods then grew exceedingly joyful in mind, when he was 
slain; the Gandharvas sang out sweetly, and others of 
them sounded their instruments, and the bevies of Apsarase 
danced; and favourable breezes blew, very brilliant grew the 
sun, and the tranquil sacred fires blazed freely, and tranquil 
became the strange sounds that had occurred in the regions 
of the sky: 


Canto XCI, 


The Devi-mdhatmya. 
The Hulogy of the Goddess. 


The gods offered a hymn of praise to the goddess. —She granted them 


the boon that she will always become incarnate and deliver the 
world whenever it ts oppressed by demons. 


512 


CANTO XCI. 


The rishi spoke : 
When the great lord of the Asuras was slain there by the 


goddess, Indra and the other gods led by Agni offered praise 
to her, Katydyani, because they had gained their desire ;* 
and their faces shone forth, and their hopes became mani- 
fest.t 


५ 0) goddess, who removest the sufferings of thy suppliants, 
be gracious ! 

Be gracious, O mother of the whole world ! 

Be gracious, O queen of the universe! safeguard the 
nniverse ! 

Thou, O goddess, art queen of all that is moveable and 
immoveable! 

Thou alone hast become the support of the world, 

Because thou dost subsist in the form of the earth ! 

By thee, who existest in the form of water, all 

This universe is filled. O thou inviolable in thy valour! 

Thou art Vishnu’s energy, boundless in thy valour ; 

Thou art the germ of the universe, thou art Illusion 
sublime ! 

All this world has been bewitched, O goddess ; 

Thou indeed when attained{ art the cause of final emanci- 
pation from existence on the earth ! 

All sciences are portions of thee, O goddess ; 

So are all females without exception in the worlds§ ! 

By thee alone, as mother, this world has been filled ! 

What praise can there be for thee ? Thou art beyond praise, 
the sublimest expression] ! 


# For ishta-lambhdd read ishta-ldbhdd with the Bombay edition. 
+ The Bombay edition reads vikdéi-vakirdbja-vikdsitdééh, which means 


much the same. 
t Prapannd; but prasannd, ‘‘well-pleased,” in the Bombay dition is 


better. 


§ The Bombay edition reads— 


striyak samastah sakalam jagac’ e’a. 


“ 80 are all females, and so ४8 the whole world.” 


|| Paroktih; or ^ the expression of the snblime.” 


10 


il 


12 


HYMN TO C’ANDIKA. 513 


When as being the goddess, who constitutes every created 
thing, 

And who bestows Svarga and final emancipation from 
existence, 

Thou are praised—for thy praise again 

What sublime words can he sufficient ? 

O thou, who abidest under the form of Intelligence 

In the heart of every living creature ; 

O goddess, who bestowest Svarga and final emancipation 
from existence, 

O Narayani, reverence be to thee! 

Thou in the form of minutes, moments and other portions 
of time, 

Dost bring results to pass; 

O thou who art mighty in the death of the universe, 

O Narayani, reverence be to thee! 

O thou who art beneficent with every happiness, 

O lady auspicious, who accomplishest every petition, 

O giver of refuge, O Tryambaka, O brilliant one, 

O Narayani, reverence be to thee! 

O eternal goddess, who constitutest the energy 

Of creation, permanence and destruction, 

0 thou abode of good qualities, who consistest of good 

qualities, 

0 Nardyani, reverence be to thee ! * 

O thou who ridest in a beavenly car yoked with swans, 

Who assumest the form of Brabmani,t 

O goddess who sprinklest kusa-grass-steeped water,t 

0 Narayani, reverence be to thee! 

O thou who holdest a trident, the moon and a serpent, 


* The Bombay edition inserts a verse here— 


0 thov who art the Sepreme Way for the salvation 

0 those that seek refuge, of the woe-hegone and of the afflicted, 
O goddess who takest suffering away from every one, 

O Narayani, reverence he to thee! 


¥ The Energy (éaktt, fem.) of Brahma. The'swan is his vehicle. 
तुं The Commentary translates kshartkd as kshepaya-kdrini or d-sektré. 


65 


514 CANTO रला, 


Who art borne on a huge bull, 
With the natural character of Maheévari,* 
O Narayani, reverence be to thee! 

13 O thou who art attended by the peacock and cock, 
Who bearest a great spear, O sinless one ; 
O thou who takest thy station in Kaumari’sf form, 
O Narayani, reverence be to thee! 

14 © thou who holdest as thy finest weapons 
A conch, discus, club, and the bow 88752, 
Be gracious, O thou who hast Vaishnavi’st form; 
O Narayani, reverence be to thee! 

15 O thou who graspest a huge formidable discus, 
Who hast uplifted the earth with thy tushes, 
O auspicious one, who hast a hog-like form,§ 
O Narayani, reverence be to thee! 

16 O thou who in the fierce man-lion|] form 
Didst put forth thy efforts to slay the Daityas, 
O thou who art connected with the-deliverance of the 

three worlds, 

O Narayant, reverence be to thee ! 

17 O thou who bast a diadem and a great thunderbolt, 
Who art dazzling with a thousand eyes, 
And who tookest away Vritra’s life-breath, O Aindri ;** 
O Narayani, reverence be to thee! 

18 O thou who with the nature of Siva-dutit+ 


* The Energy (र) of MaheSvara or Siva. The trident, moon and ser- 
pent are hia emblems and ornaments, and the bull 18 his vehicles. 

+ The Energy of Kumara or Karttikeya. The peacock is his vehicle, and 
the cook is an attendant of his parents, Siva and Parvati. 

{ The Energy of Vishnu. The conch, discus, नपा and how are his 
weapons. 

§ The Energy of Vishnu in his incarnation as 2 hoar. 

|| The Energy of Viehnn in his incarnation as a lion-headed man. 

@ Another reading is Tratlokya-trdna-mahite, ^ 0 thou who art honoured 
with the deliverance of the three worlds.” 

कैन The Energy (sakti) of Indra, the slayer of Vritra. The diadem is hi 
ornament, the thunder-bolt his weapon, and he has a thousand eyes, 

+} See canto Ixxxvii, verse 25, 


19 


20 


21 


22 


23 


24 


29 


HYMN TO C’ANDIKA. 


Slewest the mighty hosts of the Daityas, 

O thou of terrible form, of loud shrieks, 

O Nardyani, reverence be to thee! 

O thou who hast a face formidable with tushes, 
Who art decorated with a garland of heads, 
O C’aémunda, who grindest shaven heads, 

O Nardyani, reverence be to thee! 

O Lakshmi, Modesty, Wide-Knowledge ! 

O Faith, Nourishment, Svadha, Immoveable ! 
O Great-Night, Great-I]]usion !* 

O Narayani, reverence be to thee! 

O Mental-Vigour, Sarasvati, Choice One! 

0 Welfare, Wife of Babhru,+ Dark One! 

O Self-controlled Queen, be thon gracious! 
0 Na&rayani, reverence be to thee !f 

O thou who hast the nature of all, Queen of all! 
O thou who possessest the might of all! 
From terrors save us, O goddess! 

O goddess Durga, reverence be to thee! 
Kindly is this thy countenance, 

Which is adorned with three eyes ; 

May it guard us from all created things ! 

0 Katyayani, reverence he to thee! 
Formidable with flames, exceedingly sharp, 
Destroying the Asuras without quarter, 
May thy trident guard us from fear! 

O Bhadra-kali, reverence 06 to thee ! 

Thy bell, that fills the world with its ringing 
And destroys the glories of the Daityas, 
May thy bell guard us, O goddess, 


* The Calcutta edition reads “ Wide-knowledge ” again here. 
+ Le., Siva. 
न The Bombay edition inserts a verse here— 


O thon, the limit of whose hands and feet is everywhere, 
Whose eyes and head and mouth are everywhere, 

Whose ears and nose are everywhere ; 

© Niardyani, reverence be to thee! 


515 


516 


27 


28 


29 


30 


31 


32 


CANTO XCI. 


Even us like children from sins! 

Besmirched with the blood and fat of the Asuras 

As with mire, gleaming with rays, 

May thy scymitar be for our welfare! 

0 C’andika, to thee we bow! 

Thou destroyst all sicknesses, when gratified ; 

But when wrathtful destroyest all longed-for desires. 

No calamity befalls men who have sought unto thee ! 

They who have sought unto thee become verily a refuge 
themseives ! 

This slaughter that thon hast now wrought 

On the great Asuras who hate righteousness, O goddess , 

By multiplying thy body in many forms,— 

0 Ambika, what other goddess achieves that ? 

In the sciences, in the scriptures, which need the lamp of 
discrimination, | 

And in the ancient sayings, who but thou 

Within the pit of selfishness, wherein is exceeding great 
darkness, 

Causes this universe to whirl about most grievously ? 

Wherever dwell Rakshasas and virulently-poisonous Nagas, 

Wherever foes east, wherever the powers of the Dasyus, 

And where flaming fire appears amid the ocean, 

There abiding thou dost safeguard the universe ! 

O queen of the universe, thou safeguardest the universe ! 

Thou hast the nature of the universe, for thou upholdest 
the universe, 

Thou art.the lady worthy to be praised by the lord of the 
universe. They are 

The refuge of the universe, who bow in faith before thee! 

O goddess, be gracious! Protect us wholly from fear of 
our foes 

Perpetually, as thou hast at this very time saved us promptly 
by the slaughter of the Asuras !* 

And bring thou quickly to rest the 8108 of all the worlds 


# For yathd sura-badhdd read yathdsura-badhdd, 


83 


34 


35 


36 
37 
38 
39 


40 


41 


42 


C’ANDIKA GIVES THE GODS A BOON. 517 


And the great calamities which have sprung from the 
maturing of portents ! 

10 us who are prostrate be thou gracious, 

O goddess, who takest away affliction from the universe | 

O thou worthy of praise from the dwellers in the three 
worlds, 

Bestow thou boons on the worlds ! ” 


The goddess spoke : 

I am ready to bestow a boon. O ye hosts of gods, choose 
whatever boon ye desire in your mind; I grant it as a thing 
that benefits the worlds. 

The gods spoke: 

O queen of all, complete thou* thus indeed the pacification 
of every trouble of the three worlds, and the destruction of 
our enemies, 


The goddess spoke: 

When the twenty-eighth age has arrived, in the Vaivasvata 
Manv-antara, two other great Asuras shall be born, Sumbha 
and Nisumbha. Then born as the offspring of Yasgod4’s womb 
in the cowherd Nanda’s house, and dwelling on the Vindhya 
mountains, I will destroy them both. And again becoming 
incarnate in a very terrible form on the face of the earth, I 
will slay the Vaiprac’itta} Danavas ; and when I devour those 
fierce and great Vaiprac’itta Asuras, my teeth shall become 
red like the flowers of the pomegranate. Hence the gods 
in Svarga and men in the world of mortals praising me shall 
always talk of me as ^ Red-toothed.”} 

And again after a period of a hundred years during which 
rain and water shall fail, praised by the munis I shall be 
born, but not womb-begotten, on the earth. Then because 
I shall behold the munis with a hundred eyes, mankind shall 
therefore celebrate me as ^ Hundred-eyed.’’§ 


* Hor tvathd read ६४८४६ 

+ The descendants of Viprac’itti. 
t Rakta-dantikd, 

§ Satdksht. 


518. CANTO इला, 


43 Next, 0 ye gods, I shall support* the whole world with the 
life-sustainmg vegetables, which shall grow out of my own 

44 body, during a period of heavy rain. I shall gain fame on 
the earth then as Sakambhari; + and in that very period I 
shall slay the great Asura named Durgama. 

45 And again when taking a terrible form on mount Himavat I 
shall destroy Rakshasas for the sake of delivering the munis, 

46 all the munis bowing their bodies reverently shall laud me 
then; hence my name “ The terrible goddess ”{ shall become 
celebrated. 

47 When Arunaksha§ shall work great trouble in the three 
worlds, I shall take a hee-like form, the form of innumerable 

48 bees, and shall slay the great Asura for the welfare of the. 
three worlds, and folk shall then extol me everyone as 
Bhramari.|| 

49 Thus whenever trouble shall arise caused by the Danavas, 
at each such time I shall become incarnate and accomplish 
the foes’ destruction. 


Canto XCII. 
The Devi-méhdimya. 
The slaying of Sumbha and Nisumbha concluded. 


The goddess descanis on the merits of this poem and the beneficent 
resulis of reading and listening to 1t.—The gods regained their 
rights and the Daityas departed to Pdiéla.—Her attributes and 
beneficence are extolled. 


* T.e., 10111181. 

+ ^ Herb-bearing ” or ‘ Herb-nourishing,” 

t Bhimd Devt. 

§ Or Arundkhya in the Bombay edition ; ‘When the Asura named Aruna 
shall work, &c.” 

|| “The bee-like goddess,” 


10 


11 


12 


18 


EULOGY OF THE DEV{-MAHATMYA. 519 


The goddess spoke : 


And whoever with mind composed shall praise me constant- 
ly with these hymns, I will qniet down every trouble for him 
assuredly. And those who shall celebrate the destruction of 
Madhu and Kaitabha, the slaughter of the Asura Mahisha, 
and the slaying of Sumbha and Nisumbha likewise; and 
those also who shall listen* in faith to this poem of my 
sublime majesty on the eighth day of the lunar fortnight, on 
the fourteenth and on the ninth, with intent mind, to them 
shall happen no wrong-doing whatever, nor calamities that 
arise from wrong-doing, nor poverty, nor indeed deprivation of 
their desires.t| Never shall he experience fear from enemies, 
from robbers, nor from kings, nor from weapon or fire or 
water-flood, Hence this poem of my majesty must be read 
by men of composed minds and listened to by them always 
with faith, for it is the supreme course of blessings. Now 
may this poem of my majesty quell all kinds of calamities, 
which arise from grievous pestilence,t and the three-fold 
portent. Where this poem is duly read constantly at my 
sanctuary, I will never forsake that place, and there my 
presence is fixed. At the offering of the bali, and during 
worship, in the ceremonies with fire, and at a great festival, 
all this story of my exploits must verily be proclaimed and 
listened to. I will accept with kindliness both the balt 
worship that is paid, and the oblation by fire that is offered, by 
him who understands or him who understands not. And at 
the great annual worship that is performed in autnmn time, 
the man, who listens filled with faith to this poem of my 
majesty, shall assuredly through my favour be delivered from 
every tronble, and be blessed with riches, grain and children. 
From listening to this poem of my majesty moreover come 
splendid issues and prowess in battles, and a man becomes 


* The Bomhay edition reads stoshyantt, “ shall celehrate in song.” 


+ Ishta-viyojana; or “separation from loved ones.” Viyojana is not in the 


dictionary. 
{ Mahd-mért; or ९ cholera.” 


520 CANTO ला. 


14 fearless.* When men listen to this poem of my majesty, 
enemies pass to destruction, and prosperity acorues and their 
15 family rejoices. Let a man listen to this poem of my majesty 
every where, at a ceremony for securing tranquillity, and after 
seeing an ili-dream and when planets are greatly eclipsed. 
16 Thereby portents turn into calm, and also dreadful eclipses of 
the planets, aud also an ill-dream which men have seen; and 
17 a sweet dream appears, It produces peacefulness in children 
who have been possessed by the demon that seizes children, and 
at 1s the best promoter of friendship among men when union 
18 is dissolved ; it is the most potent diminisher of the power 
of all men of ill livelihood; verily through reading it, comes 
19 the destruction of Rakshasas, goblins and Pigdéas. All this 
poem of my majesty brings a man near untome. And by 
means of cattle, flowers, arghya offerings and incenses, and 
20 by the finest perfumes and lamps, by feasts given to brahmans, 
by oblations, by sprinkled water day and night, and by 
various other objects of enjoyment, by gifts yearly—the 
21 favour which comes by such means, such favour is won from me 
when this story of my noble exploits is once heard. When 
22 heard it takes away sins and confers perfect health. This 
celebration of me preserves created beings from future births, 
even this story of my exploits in battles, the annihilation of — 
23 the wicked Daityas. When it is heard, no fear, that is. 
caused by enmity, springs upamong men. And the hymns 
which ye have composed, and those composed by brahman 
24 rishis, and those composed by Brahma bestow a splendid 
mind.t He whois surrounded by a raging fire in a forest 


* The text as it stands is incorrect, for pardkrama is masc., and pardkra- 
mam, acc., has no verb. I have read therefore pardtramagé c’a for pardkra- 
mam c’a. The Bombay edition reads tathotpatith prithak gubhdh pardkra- 
mamé c’a, and the commentary translates the verse thns—‘‘From listening to 
this poem of my majesty, and to my splendid diverse appearances in the 
forms of the Energies, and to my feats of prowess in battles, a man becomes 
fearless.” 

+ Bdla-graha; see canto li. 

~ Or gatim, “course” or ‘ issue.” 


25 


26 


27 


28 


30 


31. 


32 


33: 


34, 


35. 


36 


THE DEMONS WERE BANISHED TO PATALA, 521° 


or on a lonesome road, or.who is encompassed by. robbers in 
a desolate spot, or who is captured. by enemies, or who is. 
prowled after by a lion or tiger or by wild elephants 10 a 
forest, or who is under the command: of an enraged king, 
or who-is sentenced. to death, or who has fallen into. bonds, 
or who is whirled around by the wind, or who stands in a 
ship in the wide sea, or, who is in the most dreadful battle 
with weapous- falling wyon him, or who is afflicted with pain 
amidst all kinds of terrible troubles—such a man. 00. calling 
to: mind this story of my exploits is delivered from his- strait. 
Through my power lions and other dangerous beasts,. robbers 
and enemies, from’ a distance indeed, flee from him. who calls 
to- mind this-story ef my exploits. 
The rishi spoke: 

Having. spoken thus-the adorahle C’andika, who is- fierce in 
prowess, vanished there, while the gods were gazing indeed 
on her. ‘The gods also relieved from fear, their foes being 
slain, all resumed. their own-dominions.as- before, participating 
in their shares of sacrifices. 

And the Daityas—when Sumbhe, that most: fierce foe of 
the gods, who- brought ruin on the world and: who was-peerless 
in prowess, had heen slain by the goddess in fight, and 
Nisumbha also great in valour was slain—all came to 1046419. 

Thus- that adorable goddess, although: everlasting, yet 
taking birth again and again, accomplishes: the. safeguarding 
of the world, O.king: By her this universe is bewitched ; she 
verily gives birth to the universe. And when besought, - 8116 
bestows knowledge; when gratified, she bestows prosperity. 
All this egg of Brahma, O king, is pervaded by her, who is 
Mahakali at Mahakaélsa,* and who has the nature of the Great 
Destroying Goddess.t She indeed‘ is Malia-marf at tle fated 
time; she indeed is creation, the Unborn; she indeed the Eternal 
gives stability to created'beings at their fated time. She indeed 


*.A shrine saered. to. Siva at Ujjain;. see Raghu-Vaméa, vi, 82-34. and. 
Mergha-Dita i. 34. 
† LMahd-mdrt ; see verse 7 above. 


66 


522 


37 


CANTO ग्धा. 


is Lakshmi, bestowing prosperity on the honses of men while 
she abides with them; and she indeed when she is absent 
becomes the goddess of Ill Fortnne* unto their destruction. 
When bymned and worshipped with flowers, and with incense, 
perfumes and other offerings, she bestows wealth and sons, and 
a mind brilliant in righteousness, 


— ¬ 


Canto XCIII. 


The Devi-méhdimya (concluded). 


After hearing this poem, king Su-ratha and the vaisya practised 


4, 


5 


austerities and worshipped the goddess.—C’andikd appeared to 
them and gave the king the boon that he should be Manu Sdvarni 
in a future life, and bestowed knowledge on the vaisya. 

The rishi spoke: 

I have now related to thee, O king, this sublime poem the 
Devi-mahatmya. Such majestic power has the goddess, by 
whom this worldis upheld. Moreover knowledge is conferred 
by her who is the adorable Vishnu’s Illusive power. By her 
thou and this vaisya and other men of discrimination, and 
celebrated men are bewitched; and others shall become 
bewitched. Go unto her, the supreme queen, as to a place of 
refuge, O great king. She indeed, when propitiated by men, 
bestows enjoyment, Svarga and final emancipation from 
existence. 

Markandeya spoke: 

Having heard this his speech, king Su-ratha fell prostrate 
before the illustrious rishi who performed severe penances, 
and being down-cast by his excessive regard for self and 
by the deprivation of his kingdom, went forthwith to per- 
form austerities; and the vaisya, O great muni, in order to 
get a vision of Amba, took up his station on a sand-bank 


# A-lakshmd, 


10 


11 


12 


16 


17 


WHO SHALL BE THE MANU SAVARNI, 523 


in a river; and the vaisya practised austerities, muttering the 
sublime hymn to the goddess. They both made an earthen 
image of the goddess on that sand-bank, and paid worship 
to it with flowers, incense, fire and libations of water. Ab- 
staining from food, restricting their food, concentrating their 
minds on her, keeping their thoughts composed, they both 
offered the bali offering also sprinkled with blood drawn 
from their own limbs. When they continued with subdued 
souls to propitiate her thus for three years, C’andika, who 
upholds the world, well-pleased spoke in visible shape. 
The goddess spoke : 

What thou dost solicit, QO king, and thou O rejoicer of thy 

family, receive ye all that from me; well-pleased I bestow it. 
Markandeya spoke : 

Then the king chose a kingdom that should not perish in 
another life, and in this Wife his own kingdom wherein the 
power of lis enemies should be destroyed by force. Then 
the vaisya also, whose mind was down-cast, chose knows 
ledge,—to be wise, knowing ‘what ts mine,’ and ‘what I 
am, ’—knowledge that causes the downfall of worldly attach- 
ments. 

The goddess spoke : 

O king, thou shalt obtain thine own kingdom in a very few 
days, after slaying thine enemies; it shall be steadfast for 
thee there; and when dead thou shalt gain another life from 
the god Vivasvat, and shalt be a Mann on earth, by name 
Sdvarnika, And O excellent vaisya, I bestow on thee the 
boon which thou hast besought of me; knowledge shall be 
thine unto full perfection. 

Markandeya spoke: 

Having thus given them both the boon that each desired, 
the goddess vanished forthwith, while extolled by them 
both in faith. 

Having thus gained the boon from the goddess, Su-ratha 
the noble kshattriya shall obtain a new birth through the 
Sun, and shal] be the Mann Savarni. 


524 


CANTO XCIY¥. 


Canto XCIV. 


ie] 


The Rauc'ya and future Manv-antaras. 


Markandeya mentions briefly the succeeding Manus, the ninth to the 


thirteenth, and declares what shall be the names of the gods, rishis 
and kings in thetr several periods. 


| Markandeya spoke : 

“T have duly declared unto thee this account of the Savarnika 
Manv-antara, and also the Devi-mahatmya which tells of the 
slaughter of the Asura 71201818. And the origins of the 
Mothers also which were from the goddess in the great battle, 
and the origin as well as the life of the goddess C’Amunda, and: 
the majesty of Siva-duti, the slaying of Sumbha and Nigum-~- 
bha, and the killing of Rakta-vija—all this has been narrated 


‘to thee. 


10 


11 


12 


Now hear O noble muni, of the next Manu Sdvarnika. And 
Daksha’s son shall be Sdvarna, who will be the ninth Mann. 
I tell thee about that Manu, and who shall be the gods, the 
munis and the kings in his period. The 24788 and the Mari¢is 
and the Bhargas and the Su-dharmans shall be the gods ; these 
shall bein threes; they shall be twelve gronps in all; now 
their lord* shall be Sahasraéksha, great in power. He, who is 
at present Agni’s six-faced son Karttikeya, shall be the Indra, 
by name Adbhuia, in that Mann’s period. Medhatithi, Vasu, 
Satya, Jyotish-mat and Dyuti-mat, Sabala another, and Havya- 
vahana another—these shall be the seven rishis. Dhrishta-ketu, 
Varha-ketu, Paiiéa-hasta, Nir-A4amaya, Pyithu-sravas, and 
Aréish-mat, Bhuri-dyumna, Vrihad-bhaya—these shall be the 
royal sons of that son of Daksha, yea the kings. 

Now hear, O brahman, about the next Manv-antara, that of the 
tenth Manu. And in the tenth Manvy-autara of the wise son of 
Brahma, the Sukhasinas and the Nirnddhas shall be the gods, 
with three classes each, according to tradition; they indeed 


* Indra, 


13 


14 


15 


16 


17 


18 


19 


20 


21 


22 


23 


ACCOUNT OF THE FUTURE MANUS. 525 


shall be the gods, a hundred in number, in the period of that 
future Manu. As there shall be a hundred sons* of his, 
80 shall there be a hundred gods then. And णपरं shall be the 
Indra, endowed with all Indra’s good qualities. Hear thou 
who shall indeed be the seven rishis then; Apo-miurtti and 


‘Havish-mat, Su-kritin and Satya, Nabhaga and A-pratima, 


and Vasishtha the seventh. And Su-kshetra and Uttamaujas 
and valiant Bhiimi-sena, and Satdnika, Vrishabha and An- 
amitra, Jayad-ratha, Bhiri-dyumna, and Su-parvan—these 
shall be that Manu’s sons. 

Hear about the period of Dharma’s son Sdvarna. The 
Vihan-gamas, and the K4ma-gas and the Nirm4na-ratis shall 
he the gods of three kinds; each shall he a group of thirty. 
Now the Nirmana-ratis shall be those who preside over the 
months, seasons and days; and the Vihant-gamas shall be 
those who preside over the nights;f the groups of Kama-gas 
shall be those who preside over the moments.{ Their Indra 
shall be named Vrisha, celebrated for valour. And Havish- 
mat, and Varishtha, and another rishi§ Aruni, and Niés-éara 
aud An-agha, and another great muni Vishti, and Agni-deva 
the seventh,—these shall be the seven rishis in that period. 
Sarvatra-ga and Su-sarman, Devanika, Puriidvaha, Hema- 
dhanvan, and Dridhayu shall be the sons of that Manu, yea 
the kings. 

When the twelfth Manv-antara of Rudra’s son, the Manu 
named Savarna, shall have arrived, who shall be the gods 
and munis,—hear about them. The Su-dharmans, the Su- 
manases, the Haritas and the Rohitas and the Su-varnas 


* For pradnindm read putrdndm as in the Bombay edition. 

+ Both the Calcutta and Bombay editions read rdtrayo *tha, which 
is the plural of rdirt; but this word should apparently be analogous to 
mauhtrtta in formation, and be an adjective derived from rdtri, Perhaps 
the reading shonld be rétrakds tu instead. 

+t This seems to be the meaning intended by the word mauhirtidh ; but 


the only meaning given in the dictionary is “astrologer.” 
§ Both editions read rishtir, but it can hardly be right, for it would bea 
proper name, aud the number would then exceed seven. It seems to bea 


mistake for rishir. 


526 CANTO ४८, 


shall be the gods therein; these five shall be ten-fold groups. 
24 Now their Indra shall be known as Rita-dhaman, great in 
power, endowed with all Indra’s good qualities. Hear from 
25 me the seven rishis also—Dyuti, Tapas-vin, Su-tapas, Tapo- 
murtti, Tapo-nidhi, and Tapo-rati another, and Tapo-dhriti 
26 the seventh. Deva-vat, and Upa-deva, Deva-sreshtha, Vidt- 
ratha, Mitra-vat, and Mitra-vinda, shall be the sons of that 
Manu, yea the kings. 
27 Listen while I tell thee of the Manu’s sons and of the 
seven rishis and of the kings in the turn of the thirteenth 
28' Manu named Raudéya. The gods therein shall be the Su- 
dharmans, the Su-karmans, and the Su-Sarmans the others ; 
29 all these verily shall be the gods, O best of munis. Their 
Indra shall be Divas-pati, great in power, great in valour. 
30 Now hear while I tell thee of the seven rishis who shall be 
then—Dhriti-mat, and A-vyaya, Tattva-darsin, Nir-utsuka, 
Nir-moha, aud Su-tapas another, and Nish-prakampa the 
31 seventh. C’itra-sena and Vi-ditra, Nayati, Nir-bhaya, Dridha, 
Su-netra, and Kshatra-buddhi, and Su-vrata shall be the sons 
of that Manu. 


Canto XCY. 


The Story of Ruc’d. 

A Prajd-pati named Ruc's formerly lived in solitary discomfort—His 
forefathers appeared to him and urged him to marry—He demur- 
red and they insisted on the importance of marriage. 

Markandeya spoke : 
1 A 21814108. Ru¢i, who was devoid of self, free from pride, 
fearless and moderate in sleeping, formerly roamed this earth. 
2 Seeing that he was destitute of fire, had no habitation, that 
he ate but once a day, had no hermitage, and was cut off from 
all attachments, his ancestors spoke to him, the muni. 
The Pityis spoke : 
3 Dear son, wherefore hast thou not done the sacred deed of 
taking a wife, since that is the cause of gaining Svarga and 


10 


11 


12 


प AND HIS: ANCESTORS. 527 


final emancipation from existence? without that there is 
bondage perpetually. A house-holder by paying worship to 
all the gods and the Pitris likewise, to rishis and guests, gains 
the heavenly worlds. He apportions the gods their share by 
uttering ‘svaha’ aloud, the Pitris by uttering ‘ svadhd’ alond, 
created beings and other guests by the giving of food. Being 
such a negligent one, thou dost incur bondage by reason of 
the debt due to the gods, bondage by reason of the debt due 
to us also, bondage unto men and created beings day by day, 
by not bhegetting sons, by not satisfying the gods and Pitris. 
And how, by not fulfilling these duties through folly, dost thou 
hope to go the good way? We think affliction, one affliction 
after another, may 06 for thee in this world, O son; hell 
likewise when thon art dead, and affliction in sooth in another 
birth. 
Rudi spoke : 

Wedlock tends to excessive suffering, and is a downward 
course toward sin; hence I took no wife hitherto. Control which 
18 gained over one’s self, this is effected by firm suppression;* it 
is the cause of final emancipation from existence ; that emanci- 
pation verily comes not from wedlock. That the soul, though 
besmirched with the mire of selfishness, be washed clean day 
by day by those who have no family ties with the waters of 
thought—better verily is this! The soul, which is marked 
with the mire of actions that have developed during many 
existences, must be washed clean with the waters of good 
perceptions by wise men who keep their bodily organs uuder 
control. | 

The Pitris spoke : 

Fitting it is that those who have their organs under control 
should cleanse their soul; but does this path, wherein thou 
wendest, O son, tend to final emancipation from existence ?+ 


* Ni-yantrana ; a word not in the dictionary. + 

+ Ltake kintu as kim tw interrogatively $ but the Bombay edition reads 
lepdya for mokshdya and kintw then wonld mean simply ‘ but ’—“ but this 
path, wherein, &c., tends to defilement.” 


528 GANTO XOV. 


14 Moreover evil 18 driven away by means of disinterested* gifts, 
and by results and enjoyments which are good or ill according 

15 toformer actions. Thus no bondage befalls him who acts 
with a tender heart, and such action being disinterested tends 

16 not to bondage. Thus a former action done, which consists of 
merit and demerit, is diminished day and night by enjoyments 
which consist of pleasure and pain, O son, among mankind. 

17 Thus wise men cleanse their soul and guard it from bonds ; 
thus, on the other hand, indiscrimmation, which is the mire 
of sin, does not lay hold of it. 

Ruéi spoke : 

18 It is declared in the Veda, ignorance is the path of action, 
O my forefathers. How then do ye, sirs, despatch me on the 
path of action ? 

The Pitris spoke : 


19 Ignorance in very truth is this} action thou menttonest—this 
maxim is not erroneous; nevertheless action is the cause un- 

20 doubtedly of full acquisition of knowledge. On that view the 
restraint, which bad men observe hecause they do not perform 
what is enjoined, should tend ultimately to final emancipation 
from existence ;[ on the contrary it produces a downward 

21 course. But thou thinkest, O son, ‘I willcleanse my soul’; yet 
thou art burnt up by sins which arise from not performing what 

22 isenjoimed. Hven Ignorance exists for the benefit of men, 
just as poison does ; although it is different, it does not in truth 
tend to bondage§ by reason of the means which are put into 

23 practice. Therefore, O son, do thou take a wife according to 
precept; let not thy birth be unprofitable by thy not observ- 
ing the business of ordinary life fully. 


* An-abhisandhita : abhi-sandhita is not in the dictionary. 

+ For evatt read evavtat. 

{ The Bombay edition reads ndsau instead of so’nte, and the meaning ig 
* does not tend to final emancipation.” 

§ The Bombay edition reads bandhdydnyd yato hi. sd, “becanse 1४ - ig 
different, it tends in truth to bondage.” Or if anyd yato be read as one word 
a-nydyato, is would mean “ because of iniquity it tends in trath to bondage.” 


RUG’ PROPITIATES BRAHMA,. 529 


Ruéi spoke : 
24 I am now aged; who will bestow a wife on me, O my fore- 
fathers ? Moreover it is hard for a poor man to take a wife. 


The Pitris spoke : 


25 Our downfall will assuredly come to pass, O son, and so also 
will thy downward course ; thou dost not welcome our speech. 


1 


Markandeya spoke : 


26 Having spoken thus, the Pitris suddenly vanished from 
sight while he beheld them, O best of munis, just as lights 
when blown by the wind 


Canto XCVI. 


The story of Ruc's (continued). 


Perturbed by his forefathers’ admonition Ruc’i offered worship te 
Brahmd, and Brahmd promised he should gain his desire with 
the Pitris’ help—Ruc’i poured forth therefore a long hymn and 
prayer to the Putris. 


Markandeya spoke : 
1 The braéhman rishi Ruc’t, being greatly agitated in mind at 
that his forefathers’ counsel, wandered about the earth, desir- 
2 ous to find a waiden. Failing to obtain a maidemhe, illu- 
minated hy the fire of his forefathers’ counsel, fell into: deep 
3 thonght, while his mind was exceedingly agitated—' What 
can I do? Where amI going? How am [ to take.a wife ? 
May that come to pass qnickly, which will effect my fore- 
4, fathers’ advancement!” While the high-souled muni pon- 
dered thus, a thought occurred to him—“1 will propitiate 
5 lotus-born Brahma with austerities.”’ Thereupon he per- 
formed austerities to Brahma for a hundred celestial years, 
and for the purpose of propitiating him engaged then in the 
6 utmost self-mortification, Brahma the forefather of the 
worlds thereupon showed himseli and said to him—“I am 


67 


630 


7 


10 


11 


12 


18 


14 


15 


16 


CANTO * ८१९1. 


well-pleased, declare thy earnest wish.” He fell prostrate 
then before Brahm, who is the origin of the world, and declared: 
what he wished earnestly to do according to the counsel of his 


forefathers. And Brahma hearing his earnest wish spoke 
to the bradhman Ruéi, 


Brahma spoke : 

Thou shalt be 9 Prajé-pati; thou shalt create humati folk. 
After creating hnman folk, O brahman, and begetting sons 
and performing ceremonies, thou shalt then, after thy domi- 
nion shall be taken away, attain perfect felicity. Being such, 
do thou take a wife as enjoined by thy forefathers; and after 
reflecting on this desire, perform worship to the Pitris; 
those Pitris indeed being gratified shall bestow on thes 


the wife and sons désired. When satisfied what may thy 
ancestors not bestow ? 


Markandeya spoke : 

The yishi* on hearing this speech from Brahma, whosé 
birth is inscrutable, performed worship to the Pitris on 
a distant sand-bank in a river, and also gratified the 
Pitris, O एणा) with these praises, respectfully, with 
single mind, subduing his body, and bending his neck in 
faith. 


Rue’i spoke: 

I pay reverence unto the Pitris who dwell as presiding 
deities in the sraddha; and whom even the gods verily delight 
with invocations concluding with the word svadha at the 
éraddha. I pay reverence unto the Pitris, whom maharshis, 
who desire to obtain enjoyment and final emancipation from 
existerice, delight with mental égrdéddhas and with faith in 
Svarga. I pay reverence unto the Pitris, whom the Siddhas 
delight with all kinds of incomparable heavenly offerings at the 
érdddhas it Svirga. I pay reverence unto the Pitris, whom the 
Guhyakas also, who earnestly desire boundless sublime pros- 


* For risher read pishiy ? 


17 


18 


19 


20 
21 
22 


23 
24 


25 
26 


27 


RUC'I’s HYMN TO THE PITRIS. 581 


perily because they are absorbed therein,* honour with faith. 
I pay reverence unto the Pitris, who are always honoured by 
mortals on the earth, and who grant unto men to attain unto 
the desired worlds by means of faith at the Srdddhas. I pay 
reverence unto the Pitris, who are always honoured by 
brahmans on the earth, and who grant generative power for 
the obtaining of what they earnestly desire and long for. I pay 
reverence unto the Pitris, whom indeed forest-dwelling ascetics, 
who are restrained in their diet and whose stains have been 
washed away by austerities, delight with sraddhas performed 
in the forests. I pay reverence unto the Pitris, whom 
brahmans, who practise the vow of perpetual celibate student-. 
ship and who have subdued their souls, delight with intense 
meditation continually. I pay reverence unto the Pitris, 
whom as being bestowers of benefits in the three worlds princes 
delight with sraddhas and all kinds of food-oblations accord- 
ing to precept. I pay reverence unto the Pitris, whom 
vaigyas, who take pleasure in their own occupations, honour 
with flowers, incense, food and water continually on the earth. 
I pay reverence unto the Pitris, whom as famed by the name 
Su-kdlint Sidras also in faith always delight with Sraddhas in 
this world. I pay reverence unto the Pitris, whom as feeding 
on the svadha great Asuras, who have forsaken deceit and 
arrogance, always delight with sraddhas in 47819. I pay 
reverence unto the Pitris, whom Nagas, who wish to obtain 
their desires, honour with srdddhas and all kinds of enjoy- 
ments according to precept in Rasatala, I pay reverence 
unto the Pitris, whom the Serpents,f who possess spells, 
enjoyments and good fortune, always delight there indeed 
with éraddhas according to precept. I pay reverence unto 
the Pitris, who dwell visibly both in the world of the gods 
and in the atmosphere, and who are worthy of worship by 
gods and other bezngs on the face of the earth. May they 


# Tan-maya-tvena ; referring to wealth, because they are the attendants of 
Kuvera the god of wealth, and guardians of his treasures ? 
+ A class of Pitris regarded as the especial Pitris of Sadras, 


नु Sarpark. 


532 
28 


29 


30 


81 


32 


33 


39 


36 


CANTO XCVI. 


receive my offering. I pay reverence unto the Pitris, who 
have become untied with the Supreme Soul, who yet in bodily 
form dwell verily in a heavenly car, and to whom as effecting 
deliverance from affliction the noblest yogins offer sacrifice 
with minds cleansed from defilement. I pay reverence unto 
the Pitris, who also in bodily form in heaven feed on the 
svadha for the purpose of bestowing desirable benefits, and 
who are powerful to bestow all desired objects and who grant 
deliverance to those who have no engrossing interests. May 
all the Pitris be delighted herein, who signify desires to those 
who wish for them, namely, godhead, Indra’s status, or what 
is more than this, and also sons, cattle, might and houses of 
their very own! May the Pityis, who always dwell in the 
moon’s rays, in the sun’s orb and in a white heavenly car, be 
delighted herein with food and water, with perfumes and 
other odours; may they obtain nourishment herefrom! And 
may the Pitris, who have satisfaction from the clarified butter 
in the oblation to Agni, who dwelling in the bodies of brah- 
mans feed on the same, and who reach intense delight by the 
offering of the pinda, be satisfied herein with food and water ! 
May they, who have been greatly pleased by the chief 
méaharshis with rhinoceros-flesh and with dark sesamum seeds, 
which attract the minds of celestial beings and are much 
desired by the gods, and with the herb Ocimum sanctum, 
reach intense delight herein! And may all poems which are 
exceedingly coveted be for them, who are honoured by the 
Immortals! May they then be present here at the flowers, 
perfumes, food and enjoymeuts which I have procured! May 
they, my forefathers,* who receive honour day by day, who 
should be worshipped on earth at the end of the month and 
on the eighth day, and who should be worshipped at the 
end of the year and at its beginning,t obtain satisfaction 


‘herein! May they, who as bemg luminous as the full moonf 


are worthy of worship from brahmans, and who as having 


# Or, ^ The Pitris.’’ 
+ Abhyudaye; or “the rising of the sun’ ? 
तुं Kumudendu-bhaso, 


RUC I’§ HYMN TO THE PITRIS. 533 


the hue of the rising sun are worthy of worship from 
kshattriyas, and who as bestowers of gold are worthy of 
worship from vaiéyas, and who as resembling the indigo plant™ 
37 «are worthy of worship from éidra folk, may they all reach 
delight with my offering of flowers, perfumes, incense, food, 
water and other gifts and with the fire-oblation also! Before 
38 them, the Pitris, I am ever prostrate. May they, who eat 
of the food-oblations, those splendid sacrifices, which have 
heen previously offered to the gods for the sake of exceeding 
delight, and who when delighted become creators of welfare 
for us, be delighted herein! I am prostrate before them. 
39 May they, who expelf Rakshasas, goblins and fierce Asuras, 
yea, what is unpropitions to people, and who are the most 
ancient of gods, and who are worthy of worship by the lord 
of the Immortals, be delighted herein! I am prostrate before 
40 them, May the Agni-shvattat Piiris, the Barhi-shad§ Pitris, 
the Ajya-pal| Pztris and the Soma-paQ] Pitris attain delight 
41 in this graddha! I have delighted the Pityis, May the bands 
of Agni-shvatta Pitris protect the eastern region for me! 
And may the Pitris who are known as Barhi-shads protect 
42 the southern region! May the Ajya-pa Pitris likewise protect 
the western region, and the Soma-pa Piiris the northern 
region from Rakshasas, goblins and 2158688) and indeed from 
43 harm inflicted by Asuras! And may their ruler Yama safe- 
guard me everywhere! The Visva, Visva-bhuj, Aradhya, 
44, Dharma, Dhanya, Subhanana, Bhiti-da, Bhiti-krit and Bhiti 
are nine classes which exist among the Pityis. The Kalyana, 
45 Kalyata-kartri, Kalya, Kalyatardsraya, Kalyata-hetu and An- 
agha—these six, they are known as classes of Pitris also. 


* Nili-nibhdh. This is obscure. 

+ Nir-ndééayantas. As a verb this is not given in the dictionary. 

+ The spirits of those who on earth neglected the sacrificial fire, See 
Manu ITI. 195 and 199. ; 

§ See Manu III. 196 and 199 

|| Those who were the sons of Pulastya and the ancestors of the vaisya 
order. See Manu IIL. 198. 

भु Those especially who were the progenitors of the brahmans See Manu 
III, 197 and 198 


534 
46 


47 


48 


CANTO XCVII. 


The Vara, Varenya, Vara-da, Pushti-da and Tushti-da, Visva- 
patri and Dhatri—these seven indeed are also classes. The 
Mahat, Mahatman, Mahita, Mahima-vat and Maha-bala—these 
five moreover are classes of Pitris, being destroyers of sin. 
Sukha-da, and Dhana-da also, Dharma-da and Bhiti-da* 
hesides-—such also is likewise called a four-fold class of Pitris. 
There are thus thirty-one classes of Pitris, who pervade the 
entire world. Delighted with me, may they be satisfied and 
ever grant me what is beneficial. 


Canto XCVII. 


The bestowal of a boon by the Pitris in the Rauc’ya Manv-antara. 


A body of light appeared in the sky, and Ruc’s offered a hymn to all 


3 


6 
the 


the deities and Pitris—The Puitris appeared, and to enable him 
to be a Prajé-pati granted him the boon of a wife—They com- 
mend the hymn offered to them and declare its manifold efficacy. 


Markandeya spoke : 

Now while he offered praises thus, a lofty pile of light 
appeared suddenly, suffusing the sky. When he saw that 
very great light, which remained stationary encompassing the 
world, Ruc’i sauk to the earth on his knees and sang this 
hyzon. 

01671 spoke: 

I pay reverencet ever to those Pitris, who are honoured, 

incorporeal,f Inminously splendid, who are rapt in meditation, 


This word occurs twice, in verses 44 and 47. The Bombay edition reads 
same. It seems to follow the Calcntta edition rather closely after the 


Devi-mahatmya. 

+ Namasydmi. It is used with the object in the genitive here and in verse 
6; in the accusative in verses 4, 5, 7,10 and 11; and in the dative in verses 
8 20 9, The construction with the accusative is the only one mentioned in 


the dictionary. 
t The Bombay edition reads A-mirtidném c’a mirtténdm, “who are incor- 


poreal and who are corporeal.” 


13 


14 


15 


RUC'I PRAISES THE PITRIS. 535 


and who possess supernatural sight. And I pay reverence to 
those granters of men’s desires, who are tbe leaders of Indra 
and the other gods, and of Daksha and Maric’a, of the seven 
rishis and of other sages. I pay reverence to all the Pitris of 
Manu and the other chief munis, and of the sun and moon, 
among the waters and in the sea. With conjoint hands I 
pay reverence likewise to the constellations and planets, to 
wind and fire andthe sky, and to heaven and earth. And with 
conjoint hands I pay reverence to the devarshis’ progenitors: 
unto whom reverence is paid by all the worlds, who are always 
givers of what is imperishable. With conjoint hands I pay 
reverence always tothe Praja«pati* Kasyapa, to Somat and to 
Varuna, and to the princes of religious devotion. Reverence 
to the seven classes of Piiyis moreover in the seven worlds !f{ 
I pay reverence to self-existent Brahma who is contemplation- 
eyed. I pay reverenee to the Somadhara and Yoga-mirtti- 
dhara classes of Pitris, and to Soma the father of the worlds. 
I pay reverence moreover to the other Pitris who have the 
form of fire,§ because this universe is entirely composed of 
Agni and Soma. Now these who dwell in this light, and who 
have the bodies of the moon, sun and fire,|| and whose true na- 
ture is the world, and whose true nature is Brahma—to all 
those Pitris, practisers of religious devotion, I pay reverence 
with subdued mind, reverence, yea reverence. May they, the 
consumers of the svadha, be gracious unto me ! 


Markandeya syoke: 
Being thus praised by him, O best of munis, those Pitris 
issued forth with their splendour, illuminating the ten regions 
of the sky; and he beheld them standing in front then, 


* For Prajd-pateh read Prajd-pate ? 

+ Or, “the moon.” ‘Soma’ seems to be played upon in its various mean- 
ings in these verses, 

t+ Or, “ Reverence to the seven classes of Pitris and to the seven worlds!” 


§ ‘ Agni’ 18 also played upon in its different meanings, 
{| ‘Soma, Sarya and Agni,” 
Or, “ Brahman,” 


536 CANTO XCVII. 


adorned with the flowers, perfumes and unguents which he 
16 had presented unio them. Falling prostrate again in faith, 
again indeed joining his hands, full of respect he exclaimed, 
separately to each of them, ^ Reverence to thee!” “ Reverence 
17 to thee!” Well-pleased the Pitris thereupon said to him, the 
best of munis, “ Choose thou. a hoon.” To them he spoke, 
bending his neck respectfully. 


Ruc’i spoke : 
18 Brahma has commanded me now to be the maker of a new 


creation. In such capacity I desire to obtain a wife, who shald 
be happy, of heavenly kind, prolific. 
The Pitris spoke : 
19 Here verily for thee let a wife be produced forthwith who 
shall be most fascinating, and by her thou shalt have a son, 
20 a Manu supreme, the ruler of a Manv-antara, wise, charac- 
terized by thy very own name, being called Ranéya from 
21 thee, O Ruéi; he shall attain fame in the three worlds. He 
shall also have many sons, great in strength and prowess, 
22 great of soul, guardians of the earth. And thou, becoming 
a Praja-pati, shalt create people of the four classes ; and 
when thy dominion shall come to an end and thou shalt be 
wise in righteousness, thou shalt thereafter attain perfect. 
felicity. 
23 And whatever man shall gratify us with this hymn 
in faith, we being gratified will give him enjoyments and 
24 sublime spiritual knowledge, perfect bodily health, and wealth, 
and sons, grandsons and other descendants :* because verily 
those who desire blessings must constantly praise us with this. 
25 hymn. And he who shall recite this hymn, which causes us 
pleasure, with faith at a sraddha, standing the while in front 


* The Bombay edition 1086708 a verse and a half here—‘ We will give 
[the foregoing blessings] assuredly and whatever else is earnestly desired.. 
Therefore men who continually desire sacred recompenses in the world and 
the imperishable gratification of the Pitris—such men must praise us with 
a hymn,’ 


26 


27 


28 


29 


30 


31 


36 


THE MERITS OF THE HYMN TO THE PITRIS. 537 . 


of the brahmans as they feast, that Sraddha, shall un- 
doubtedly become ours imperishably, because of our pleasure 
in hearing the hymn when a man makes close approach wnto us. 
Although a sraddha be performed without a brahman learned 
in the Veda, although it may be vitiated by means of wealth 
which has been gained unjustly, or although it be performed 
in any other defective manner, or although moreover it be 
performed with blemished offerings unfit for a sraddha, or 
be performed also at a wrong time or in a wrong place, or 
yet be unaccompanied jby the proper ordinances, or if it is 
performed by men without faith or in reliance on deceit— 
nevertheless such a Sraddha shall be to our delight because 
this hymn is uttered thereat. Wherever this hymn which 
brings us happiness is recited at a sriddha, there delight 
accrues unto us, lasting for twelve years. This hymn recited 
in the winter yields delight for twelve years ; and this beauti-.. 
ful hymn recited in the dewy season yields delight for twice 
that number of years; when recited at a sraddha ceremony in 
the spring té tends to delight ws for sixteen years; and this 
hymn recited in the hot season causes delight for sixteen years 
indeed. When a graddha although performed imperfectly is 
consummated with this hymn in the rainy season, imperish- 
able delight accrues unto us, 0 Rudi. When recited at the 
time of a égraddha even in the autumn season, it yields us 
delight with men which lasts for fifteen years. And in whose- 
soever house this hymn remains constantly in written form, 
there shall we be present when a sraddha is performed. 
Therefore standing at a sraddha in front of the feasting 
brdhmans, O illustrious Sir! thou must hear this hymn which 
supplies nourishment unto us.* 


* The Bombay edition adds—“ Having spoken thus, his ancestors (Pityis) 
departed to heaven, O best of munis.” 


68 


538 


CANTO XCVIII. 


Canto XCOVIII. 


The marriage of Mélint and the conclusion of the Rauc'ya Manv- 


antara. 


Rucli married an Apsaras named Mélint, and had by her a son, the 


10 


Manu Rauc’ya, who will be the ruler of a manv-antara. 


Markandeya spoke : 

Thereupon from the midst of that river uprose an exqui- 
site Apsaras, charming, slender-shaped, named Pramloéa. 
And she spoke to high-sonled Rudi in very sweet accents, 
bowing courteously towards him, she, beautiful-browed Pram- 
1068, verily a choice Apsaras. 

““A maiden of exceeding bodily beauty is my daughter, O 
best of ascetics; she was begotten by Varuna’s high-souled 
son Pushkara. Take her when IJ give her, a maiden of exqui- 
site complexion, to be thy wife; a Manu of great intellect 
shall be born of her as son to thee!” 

Markandeya spoke : 

When he replied, “So be it,” to her, she fetched up from 
out that water then a shapely maiden named Malini; and on 
that sand-bank in the river Rnudéi, best of munis, after sum- 
moning the great munis together, took her hand in marriage 
according to the ordinances. Of her was born to him a son, 
great in valour, great in intellect; he was named Rauéya 
after his father’s name; he was famous on this earth. And 
in his manv-antara who will be the gods and the seven rishis 
and his,sons and the kings, they have been duly told to thee. 
Increase of righteousness, and perfect health, and the growth 
of riches, grain and children—ihis without doubt is for men 
in this manv-antara, which thou hast heard about. 

After hearing of both the praise of the Pitris and the 
classes of the Pitris also, a man obtains all his desires 
through their favour, O great muni. 


THE STORY OF BHUTI AND SANTI. 539 


Canto XCIX. 


Eulogy of Agni and fire. 


There was formerly a very trascible muni named Bhiti, to whom 


9 


everything was subservient—He left his hermitage once and put 
his disciple Sdnti in charge—The sacred fire went out, and Sdnti 
tm consternation offered up a long prayer and eulogy to Agni. 


Markandeya spoke : 


, Hear next thereafter about the birth of Bhautya, and 
about the gods, the yishis, his sons and the kings of the 
earth in his period. 

There was a disciple of Angiras, by name Bhiti, very 
irascible, a muni who used to invoke hitter curses for a small 
matter, and who spoke harshly on the occasion of a trans- 
gression. At his hermitage Matarigvan blew not very 
fiercely, the sun caused no excessive heat, nor Parjanya 
excessive mud, nor did the moon even when full cause 
excessive cold with its rays, through fear verily of that 
irascible and very glorious muni. And the seasons, aban- 
doning their course, produced flowers and fruit at all times 
on the trees that grew iu his hermitage according to his 
command. And the waters that flowed near his hermitage 
glided on according to his pleasure, and when taken into 
his water-pot were frightened at that high-souled muni. He 
was impatient of excessive trouble and was exceedingly 
irascible, O brahman. 

And that illustrious muni having no son set his mind on 
austerities. Desiring a son, restricting his food, exposing 
himself to cold, wind and fire, he fixed his mind on austeri- 
ties indeed with the resolve, “I will practice austerities.” 
The moon did not tend to make him very cold, nor the sun 
to make him very hot, nor did Matarisvan hlow on him 


10 severely, O great muni, And Bhuti, best of munis, being 


540 


11 


12 


13 


14 


15 


16 


17 


18 


19 


20 


21 


22 


CANTO XCIXZ. 


greatly pained by the couples of opposite canses* did not 
obtain that desire and 80 ceased from his austerities. 

His brother was Su-varéas. Being invited by him to a 
sacrifice and being desirous of going, Bhiti said to his high- 
minded disciple named Santi, who was calm, who had the 
measure of religious knowledge,t who was well-behaved, 
always zealous in the guru’s business, observant of good 
customs, noble, an excellent muni. 


Bhiti spoke: 
I shall go to the sacrifice of my brother Sn-varéas, O 
Santi, being summoned by him, and do thon listen to what 
thou must do here. Thou must keep watch over the fire in 


my hermitage thus and thus diligently, so that the fire may 
not become extinguished. 


Markandeya spoke: 


Having given this command and receiving the answer 
“Yea” from his disciple Santi, the gurn went to that his bro- 
ther’s sacrifice, being summoned thereto by his younger brother. 
And while S’anti is fetching fuel, flowers, fruit and other things 
from the forest for that high-souled guru’s maintenance, and is 
performing other 00817688; being faithfully obedient to his 
guru, the fire which was the root of. his welfaret died ont 
during that interval. Seeing the fire had died out, Santi, 
sorely distressed and afraid of Bhuti, fell, though of great 
intellect, into manifold anxiety, thinking— 

“What am Ito do? or how will the gurn’s return be? 
I must accomplish something now; what, when done, would 
be a good thing done? If my guru sees this extinguished 
fire occupying the hearth, he will assuredly devote me at 
once because of it to some grievous calamity. If I kindle 
another fire here in the fire-place, then he who sees everything 
visibly§ will of a surety turn me into ashes. As such J am 
sinful on account of the wrath and curse of that guru. Ido 


* Heat and cold; and so on. वुः Bhiti-parigrahah ; a pun on the words. 
¶ Akgha-pratima; a difficult word. § Agni. 


24 


25 


26 


27 


28 


29 


30 


31 
3४ 


33 


34 


HYMN TO AGNI. 541 


not grieve so much for myself as for the sin committed against 
the guru. The guru on seeing the fire extinguished will 
certainly curse me, or Agni will be angry. That brahman 18 
truly of such immense power! With what fitness will not he, 
under whose command the gods live in terror of his majestic 
power, assail me who have committed sin!” 


Markandeya spoke : 
After pondering thus in many ways, being always afraid of 
that guru he, best of intelligent munis, sought refuge with 
Agni. Controlling his mind then he offered a hymn to the 


seven fires; and with thoughts intent on them he joined his 
hands and knelt down on the ground. 
Santi spoke : 

Om! Reverence to the high-souled perfecter of all created 
things, to him who has one, two and five side-altars at the 
raja-suya sacrifice, to the six-souled god! Reverence to the very 
brilliant one, who gives their functions* to all the gods, to 
him who has S‘ukra’s form! Thou bestowest permanence 
on allthe worlds. Thou art the mouth of all the gods! The 
oblation that is taken by thee, O adorable one,} cheers all the 
gods! All the gods have their life-breath in thee! The ०712 
tion sacrificed in thee turns into a fiery[ cloud; and after- 
wards the modification which it undergoes im the form of 
water, by that comes the growth of all herbs, O wind-chario- 
teered god. Upon all the herbs animals live in happiness. Men 
perform sacrifices among the herbs also which thou hast crea- 
ted. With sacrifices also gods and Daityas and Rakshasas like- 
wise are fattened, O Purifier ; those sacrifices have thee for their 
support, O Fire. Hence thou art the origin of everything; and 
thou, O Fire, art composed of everything. The gods, Danavas, 
Yakshas, Daityas, Gandharvas and Rakshasas, men, cattle, 


* Or “means of subsistence.’’ 


+ Instead of tvaydttum bhagavdn havik, the Bombay edition reads tvaydt- 


tam bhagavan havih, which I have adopted. 


¶ Anala-megha in the Bombay edition is preferable to amala-megha “a 


pure cloud.” 


542 CANTO XCIX. 


35 trees, deer, birds and reptiles are all fattened and nourished 
up by thee, O Fire. From thee indeed they take their birth, 
and in thee likewise they meet their dissolution at the end. 

36 Thou, O god, createst the waters, thou again indeed con- 
sumest them, and by thee they are rendered wholesome to be 

37 the source of nourishment for breathing beings. Thou abidest 
among the gods under the form of glowing light* among 
the Siddhas with loveliness, among Nagas under the 
form of poison, among birds under the form of wind: 

38 Among mankind thou art anger; among birds, deer and 
other animals thou art silliness ;+ thou art stability among 
trees; thou art hardness with reference to the earth; 

ॐ thon art fluidity in water, O adorable god; and thou 
hast the form of swiftness in the wind; thou moreover, 
O Fire, with thy faculty of permeation abidest as soul in the 

40 sky.t Thou, O Fire, who art the end of all created beings, 
movest about safe-guarding them. Wise men style thee one; 

41 again they style thee three-fold.§ Having fashioned thee in 
eight ways, they fashioned the original sacrifice||, Supreme 

42 rishis say this universe was created by thee. Without thee 
verily the whole world would perish at once, O Fire. A twice- 
born man proceeds on the course which is ordained by bis own 

43 actions, when he has paid worship to thee with oblations to 
the gods, oblations to deceased ancestors and other offerings 
after uttering the words svadha and svaha. Living beings 
have in truth the innate power of modification, O thou who 

क Tejo-ripena. 

¶ Mohah. 

{ The Bombay edition reads nabhast tvam vyavasthitah instead, “ thou 
abidsst in the sky,” omitting “as soul.” 

§ The three kinds of saorificial fire, garhapatya, dhavaniya and dakshina. 

|| Ths Bombay edition reads instead yajna-vdham akalpayan, “ having 
fashioned thee in sight ways they fashioned (or 68४६६1६१) thee to be him who 
conveys the sacrifice to the gods.” 

{| Parindmdtma-viryd. The Bomhay edition reads -vtrydnt, a plural nenter 
instead of a singnlar feminine noun; but it meane ths sams. If parindma, 
“alteration,” “ modification,” means “adaptation,” this passage is a remark- 
ahle auticipation of modern scientific generalization, 


44) 


45 


46 


47 


48 


49 


50 


1 


52 


53 


54 


HYMN TO AGNI. 543 


art honoured by the Immortals. Flames issuing from thee, 
moreover,* burn up all created things. O most brilliant 
Jata-vedas,+ thine verily is this creation of the universe ! 
Thine are the Vedic ceremonial and the world which consists 
of all created things. Reverence to thee, O yellow-eyed 
Fire! Reverence be to thee, 0 consumer of oblations! 0 
Purifier, reverence be to thee now; reverence to thee, O 
bearer of oblations to the gods.~ Thou verily art the maturer 
of the universe by reason of thy maturing§ things that are 
eaten and drunk. Thou art the maturer of the crops; and 
thou art the nourisher of the world. Thou verily art cloud, 
thou art wind, thou art seed that produces the crops. Thou 
indeed hast been, and shalt be, and art for the nourishing of 
all created things. Thou art light among all created things ; 
thou art the illuminating Sun. Thon art day, thou also art 
night; and thon art both the twilights. Thou hast golden 
semen, O Fire; thou art the cause of the production of 
gold; and thou hast gold within thy bosom; || thou hast 
lustre like unto gold! Thou art a muhirtta, and thou a 
1809108 ; thou arta truti and thou a lava; 4 thou existest 
in the form of kalas, kashthas, nimeshas and other periods of 
time, O lord of the world. Thou art all this universe, Thou 
art Destiny, which consists in continuous change. 

Thy tongue which is called Kali brings about the conclusion 
at the fated time, 0 lord; by 7i** preserve us from fear, from 
sins and from the great terror of this world! Thy tongue, 
which is named Karalit+ is the cause of the great dissolution ` 
of the world; by it preserve us from sins and from the great 
terror of this world! And thy tongue which is called Mano- 


# Tyatio, “from thee,’’ would seem preferable to tate, “‘moreover.”’ 

¢ A name of Agni. 

¶ The Bombay edition inserts a line here—“ Thou indeed art the purifier 
of the universe because of thy purification of all existing things.” 

§ Pdc'aka and pdc’ana; the metaphor is from “ cooking” with fire. 


|| Hiranya-garbhas. 


@ Various measures of time. 
## Instead of bhaydt, “from fear,” the Bombay edition reads tayd, “ by it,” 
++ ‘“ Formidable.” 


544 


56 


57 


58 


659 


60 


61 


62 


CANTO XCIX. 


java* is characterized by the quality of lightness; by it pre- 
serve us from sins and from the great terror of this world! Thy 
tongue which is called Su-lohitat accomplishes their desire 
for created beings, by it preserve us from sins and from the 
great terror of this world! Thy tongue which is called 
Sa-dhimra-varnat causes sickness among breathing beings, 
by it preserve us from sins and from the great terror 
of this world! And thy tongue which is called Sphulin- 
gini,§ because it is altogether shapely, by it preserve ns 
from sins and from the great terror of this world! And 
thy tongue which is called Visvasa-da|| bestows blessings 
on breathing beings; by it preserve us from sins and from 
the great terror of this world! O yellow-eyed, red-necked, 
black-pathed{ consumer of oblations, save me from 81] faults ; 
deliver me here from worldly existence! Be gracious, O 
seven-flamed Fire, 0 Krisanu, O bearer of the oblations to 
the gods! Thou art proclaimed by the eight names of Agni, 
Pivaka, Sukra and the rest. O Agni, O thou who didst 
spring up before all created beings, O Vibha-vasu, he gra- 
cious, O thou who art called the Carrier of the oblations to the 
gods, O changeless one whom I extol ! 

Thou art Fire imperishable, thou hast inconceivable beauty, 
thou prosperest greatly, thou art hard to be endured,** ex- 
ceedingly ardent: or thy surpassing valour, which is changeless 
and terrible, vanquishes him who injures all the worlds.tt 


# ‘Swift as thought.” 

¶ “Very red.” 

t “Smoky-coloured.”’ 

§ “ Having sparks of fire.” 

|| For vigud sadd read vifvdsa-dd ; “bestowing confidence”; the Bombay 
edition reads visva-srijd, ‘creating the universe.” 


q 


Erishna-vartman “ black-pathed” of the Bombay edition is hetter than 


krishna-varna “black-hued”’ of the Calcutta edition. 
** For dush-prahaso read dush-prasaho as in the Bombay edition, 
+t This passage appears to be corrnpt. It runs thus in the Caloutta 


edition ;— 


Tvam a-vyayam bhimam a-sesha-lokam 
Samiurtako hanty athavati-viryam, 


HYMN TO AGNI. 545 


63 Thou art the sublime principle of being,* that dwellsin the 
lotus-heart of every being,t unending, worthy of praise. 
By thee was stretched out this universe which comprises what 
is moveable and immoveable. O consumer of oblations, thou 

64 art one in many forms here! Thou are undecaying; thou 
art the earth with its mountains and forests; thou art the 
sky that holds the moon and the sun; thou art everything 
that exists daily;t and thou art the submarine fire that 
is held within the bosom of the great ocean ; thou standest with 

65 superhoman power in thy hand.§ Thou art always, 
worshipped as the ‘Consumer of oblations’ at the great 
sacrifice by great rishis who are devoted to self-restraint ; and 
when extolled thou drinkest the soma at the sacrifice, and 
eatest the oblations also, that are offered in fire with the ez- 

66 clamation vashat, for thy well-being. Thou art longed for|| 
continually by brdédhmans here for the sake of recompense ; 
and thou art sung of in all the Vedangas. For thy sake 
brahmans, who are zealously devoted to sacrificing, study the 

67 Vedangas at all times. Thou art Brahmd who is devoted to 
sacrificing, and also Vishnu, goblin-ruling Siva, Indra lord of 
the gods, Aryaman, and water-dwelling Varuna. Both the 


which seems unintelligible. The Bombay edition reads ;— 
Tavd-vyayam bhimam a-éesha-loka- 
Savardhakam hanty athavdti-viryam. 
and I have followed it except as regards the word sa-vardhakam which seems 
incorrect. By comparing the two versions it may be conjectured that the 
proper reading should be sam-mardakam, or sam-indhakam or some such word, 
and I have ventured to translate it by the general phrase, ‘ who 1101682 
* Or ‘goodness,’ sattva. The Bombay edition rends tativa, ‘ essential 
trnoth.” 
¶ For -pundartkas tvam the Bombay edition reads -pundartka-stham, which 
seems preferable. 
{ Ahar-diudkhilam, 
§ Or, ‘“‘in thy ray of light,” kare. The Bombay edition has a wholly 
different reading here ;— 
Bhavdn vibhuh pivatt paydmsi pdvaka. 
“Thon as lord drinkest the waters, 0 Fire!” 
|| Thyase; but the reading in the Bombay edition ijyase, “thou art sacri- 
ficed unto,’’ is better. 


69 


546 


68 


69 


70 


CANTO ©. 


.sun and moon and all the gods and Asuras gratifying thee 


with oblations obtain from thee much-prized rewards. Every- 


thing, though corrupted with grave malady to the utmost 


degree, becomes pure when touched by thy flames. Of ablu- 


tions the most excellent by far is that which is performed with 


ashes ; therefore munis wait upon thee pre-eminently at even- 
ing.* Be gracions,O Fire, who art named the Pure! Be 
gracious, O Air, who art unsullied and exceedingly brilliant ! 
Be gracious unto me now, O purifying Fire who comest from 
lightning {† Be gracious, O Consumer of oblations! Protect 
thou me! With the auspicious form that is thine, O Fire, and 
with the seven flames that are thine—when praised by us protect 
us therewith, O god, even as a father protects the son whom he 
has begotten ! 


Canto C. 


The Fourteen Manv-antaras concluded. 


Agni pleased with the hymn granted Santi two boons; namely, the fire 


2 


was re-kindled; and Bhuti obtained a son who will be the Manu 
Bhautya, and became gentle to all.—Agni also blessed the hymn. 
—The gods, rishis and kings in the Bhautya manv-antara are 
named.—The merits obtained by hearing about the manv-antaras 


are proclaimed. 


Markandeya spoke : 
Being thus hymned by him the adorable Fire thereupon 
appeared before him there, encircled with a halo of flame, 
O muni. And the god who abounds in light, pleased £ indeed 


* The Bombay edition inserts a short verse here :—“ After doing that, 
people, who have easy self-control, by means of real faith gain heaven which 


is sung of by multitudes.” 
t For vaidyutddya the Bombay edition reads vaidyutdébha, “who hast a 
lightning-like splendour.’ 


t 


For prtta-stotrena read prttah stotrena ? 


10 


11 


12 


STORY OF BHUTI AND SANTI. 547 


with that hymn, 0 brahman, spoke with a voice as deep as 
a thunder-cloud’s to S4nti who fell prostrate before him. 


Agni spoke: 
Well pleased am I with thee, O brdhman, for the praise 


which thou hast offered in faith. I grant thee a boon; choose 
what thou desirest. 


Santi spoke : 

O adorable god, I have accomplished my object inasmuch 
as I see thee in bodily shape; nevertheless deign to hear me 
who bow to thee in faith. My guru has gone from tbe 
hermitage to his brother’s sacrifice, O god, and when he shall 
return to the hermitage may he see the sacrificial altar * 
with thee for its master. The sacrificial altar that has been 
forsaken by thee through my transgression, O Fire, may the 
brahman see that now presided over by thee as before! And 
if thou shewest me grace ia any other way, O god, then let 
my guru who is sonless obtain a distinguished son. And as 
my gnru will display friendliness to 128 son, so may his mind 
become gentle towards to all beings. And whoever shall 


praise thee ¢ with this hymn, whereby thou art pleased with 


me, O changeless god, mayest thou whom I have propitiated 
bestow a boon on him! 
Markandeya spoke : 

On hearing this his speech, Agni, being highly conciliated 
with the hymn and with his devotion to his guru, spoke to 
that best of brahmans. 

Agni spoke: 
Inasmuch as thou hast asked, O brahman, for two boons 


on thy guru’s behalf and not for thyself, therefore I am 
exceedingly pleased with thee, O great muni, All this shall 


* For dhishtyam read dhishnyam as in the Bombay edition, here and in 


the next verse and verse 21. In the next verse dhishnya is treated as a neuter 
noun, but the dictionary gives dhishnya, masc. only, this meaning, 
+ For pasyatém read yas c’a tvdm with the Bombay edition. 


548 


13 
14 
15 
16 
17 


18 


19 


20 


21 
22 
23 


24 


29 


CANTO C. 


happen to thy guru which thou hast prayed for—he shall be 
friendly to all beings and shall have a son. The son shall 
be the lord of a manv-antara, by name Bhaatya, great in 
strength, great in valour, great in knowledge, O thou who 
praisest thy guru.* 

And whoever with composed mind shall praise me with 
this hymn, all his desire shall come to pass and he shall 
have merit. At sacrifices, on festival days, at places of 
pilgrimage, at sacrifices, at oblations to the gods, and at 
ceremonies let a man read this snblime hymn, which yields 
nourishment to me, fo attain unto righteousness. This 
sublime hymn, which yields pleasure to me, when heard once, 
0 brahman, shall without doubt destroy sin committed by 
day and night. This hymn when heard shall at once quel? 
the faults and other defecfs that attend improper oblations 
and times, and the faults which are committed by unworthy 
men also who have made such mistakes. This hymn of praise 
to me, when heard by mortals at full-moon, at new-moon and 
on other sacred festivals, shall destroy sin. 

Markandeya spoke : 

Having spoken thus, adorable Agni became invisible forth- 
with, while he indeed looked on, O muni, just as the flame 
upon a lamp expires. And when Agni had departed, Santi, 
with mind fully satisfied and with the hair of 018 body stand- 
ing erect with gladness, entered the guru’s hermitage. 
There he saw the fire blazing brightly on the guru’s sacrificial 
altar as before; thereat he felt an intense joy. 

At this moment the guru also of that high-sonled disciple 
returned from his younger brother’s sacrifice to his own 
hermitage; and before him the disciple paid respectful 
salntation to his feet. And the guru, after accepting the seat 
and worship offered, said to him then—‘ My son, I feel 
exceeding loving-kindness to thee and to other creatures also. 
I know not what this is; if thou knowest, my son, tell this 
quickly unto me.” Thereupon the braéhman Santi declares 


* Guru-stava. This is better than reading it gurus tava. 


26 


34 


35 


36 


37 


38 


af 


THE MANU BHAUTYA’S MANV-ANTARA. 549 


all that, namely, the extinction of the fire and the other 
incidents, to his teacher truly, O great muni. On hearing it 
the guru with eyes moist through affection embraced him, 
and gave the disciple the Vedas and Angas and Updangas, 
O great muni. 

A son was born to एए, the Manu named Bhautya. Hear 
from me of the gods, rishis and kings in his manv-antara, 
namely, those who shall belong to that future Manu, while 
I declare them at length; and who shall be the lord of the 
gods 12 the time of that Manu famous for his deeds. Both 
the C’akshushas and the Kanishthas, the Pavitras and the 
Bhrajiras, and the Dharavrikas—these shall be the five 
classes of gods according to tradition. Sudi shall be the 
Indra of those gods then, great in strength, great in valour, 
endowed with all an Indra’s qualities. And Agnidhra, and 
Agni-bahu, Suci and Mukta, Madhava, Sukra and Ajita— 
these seven shall be the rishis then according to tradition. 
Guru, Gabhira, and Bradhna, Bharata and Anugraha, and 
Strimanin * and Pratira, Vishonu and Sanktandana,t Tejas- 
vin and Subala—these shall be the Manu Bhautya’s sons. I 
have declared this fourteenth manv-antara to thee. 

After hearing of the manv-antaras thus in order, 0 best of 
munis, @ man obtains merit, and a diminished succession.f 
By listening to the first manv-antara a man _ obtains 
righteousness. By listening to S'vdrodisha’s period he 
gains all his desires. He obtains wealth from listening to 
Auttami’s story, and acquires knowledge in hearing the story 
of Tamasa; and when Raivata is heard about, he finds 
intelligence and a handsome wife. Perfect health accrues 
to men when C’ikshusha is heard of, and strength when 
Vaivasvata is heard of, and virtuous sons and grandsons 
when the Sun’s son Savarnika is heard of. A man obtains 
greatness of soul when Brahma-Savarna ts heard of, a bright 
intellect when Dharma-Savarnika 9 heard of, victory when 


Srim4nin in the Bombay edition is better. 


+ San-krandana in the Bombay edition. 


in 
oh 


Of future births ? 


550 CANTO CI. 


39 Rudra-Sivarnika is heard of. A man becomes the chief of his 
kindred and is endowed with good qualities, when Daksha- 
Savarnika: is heard of; he makes his enemies’ power small * 

40 after hearing of Rauéya, O best of men. He acquires the 
favour of the gods when the Bhautya manv-antara is heard 
of, and also obtains the sacred fire and sons endowed with 

41 good qualities: And whoever listens to all the manv-antaras 
in regular order, O best of munis, hearken to his supreme 

42 reward also. After hearing of the gods, rishis, Indras, Manus, 
their sons the kings, and their genealogies therein, he is 

43 delivered from all his sins. And the other gods, rishis, 
Indras and kings who rule over those manv-antaras are 
pleased with him, and when pleased they bestow a bright 

44 intellect. Having obtained then a bright intellect and having 
performed a splendid deed, he attains a splendid course as long 

45 as the fourteen Indras continue.t May all the seasons be 
salubrious; may all the planets be benign! Assuredly they 
are so, when he has listened to the ordinance of the many- 
autaras in their order. 


Canto CI. 


The Announcement of the Genealogies. 


Mérkandeya alludes to the famous races of kings and begins an 
account of the creatwon.—Brahma created Daksha, and Daksha’s 
daughter Aditi bore to Kasyapa a son Mértanda, who was the 
Sun incarnate.—Madrkandeya tells of the Mundane Egg and 
Brahmé’s birth from tt,—and expounds the word ५ Om.” 

Kraushtukif spoke : 
। Adorable Sir, thou hast duly expounded the ordinance of 
the many-antaras, and I have ascertained it from thee 

* Ni-gatayati; uot in dictionary. 

+ For c'atur-dasah read c’atur-dasa with the Bombay edition. 

{ The discourse goes back to Canto Ixxx, and Kraushtuki, who has disap- 
peared during the Devi-mahatmya and the conclnding account of the Many- 
antaras, re-appears here with the genealogical portion of the Purana, 


THE BEGINNING OF THE CREATION BY BRAHMA. 551 


gradually and at length. As I wish to hear of the complete. 
genealogy of the kings of the earth, beginning from Brahma 
and the other progenitors, O hest of dvijas, do thou declare 
it to me duly, adorable Sir. 


Markandeya spoke : 

Listen, my son, to the origin of all the kings and their 
exploits, taking for the commencement the Praj4-pati who is 
the source of this present world, for this his progeny is 
adorned with kings, who celebrated many sacrifices, who 
were victorious in battle, who were wise in righteousness, 
who were numbered by hundreds. And by hearing of the 
exploits of these high-souled kings and their manifestations* 
2 man is delivered from all sins. The race, in which arose 
Manu and Ikshvaku, An-aranya,t Bhagiratha and other 
kings in hundreds, who all protected their territories well, 
were wise in righteousness, performed sacrifices, were heroic 
and understood thoroughly the sublimest matéers—when one 
hears about that race, a man is delivered from a multitude 
of sins. Hear then about this race wherefrom thousands 
of subordinate lines of kings were separated off like subsidiary 
stems from a banyan tree. 

The Praja-pati Brahma, being desirous of yore of creating 
various peoples, created Daksha from his right thumb,t O 
best of dvijas; and the adorable lord Brahma who causes 
the birth of the worlds, and who is the supreme maker of 
the worlds, created a wife for him from his left thumb. 
Resplendent Aditi was born as a daughter to that Daksha, 
and of her Kasyapa begot divine Martanda,§ who has the 
nature of Brahma,|| who bestows boons on all the worlds, 


* Utpattayaé c’a; the Bombay edition reads the same. Thisis the nomin,, 
and ig inadmissible; read instead वई claiva ? 

+ This is the reading of the Bombay edition and is right, The Calcutta 
edition reads Ranavanya; this name is given in the dictionary, but I have 


not met with it elsewhere. 

t Angushthdd dakshindd daksham; a play on the word. § 7.९, the Sun. 

|| The Bombay edition also reads Bralhmd sva-répam; bat read Brahma 
svaripam instead ? 


552 CANTO CI. 


and who constitutes the beginning, the middle and the end 
in the operations of the creation, continuance and termination 

13 of the world; from whom proceeded this universe and in whom 
everything subsists, O dvija; and whose nature this world 

14 with its gods, Asuras and men possesses; who constitutes 
everything, who ४5 the soul of all, the Supreme Soul, eternal. 
The Sun took birth in Aditi, after she had first propitiated 
him. 


Kraushtuki spoke : 


15 Adorable Sir, I desire to hear what is the Sun’s nature and 
what is the cause why he, the earliest god, became Kasyapa’s 

16 son; and how he was propitiated by divine Aditi and Kasyapa; 
and what he, the divine Sun, said when propitiated by her; 

17 and what truly was his majestic power when he became 
incarnate, O best of munis. 1 wish to hear it in its fulness 
duly related, Sir, by thee. 


Markandeya spoke : 

18 Clear sublime Knowledge, Light, Luminosity eternal and 
free, Perfect Isolation,* Understanding, Visible Manifesta- 

19 tion,t Freedom of will, and Comprehension,f and Intelli- 
gence, and Perception, Memory and Discernment—these are 

20 the forms of that lumimous Form here. Hearken also, 
illustrious sir, while I tell thee at length what thou hast 
asked, how the Sun became manifest. 

21 In this world, destitute of light, obscure, which was 
enveloped with darkness all around, a single huge egg came 

22 into existence, an imperishable most potent cause.§ It split 
open; within it stood the adorable fore-father, lotus-born 
Brahma himself, who is the creator of the worlds, the lord. 

23 Out of his mouth issued the great word “Om,” O great muni; 
and then the Bhar, after that the Bhuvas,|} and imme- 


* Kaivalyam. + Avir-bhik; a word not inthe dictionary. 
I Sam-vid. § See Mann I. 5, &e. 


|| These and the following words appear to mean both the ntterances 
themselves and also the worlds that goby the same names, the Bhir-loka 


THE CREATION OF THE WORLDS AND VEDAS. 553 


24 diately thereafter the Svar.* These three mystic words 
therefore express the essential property of the Sun. Now 
from this essential property indicated by “Om” comes the 

20 subtle sublime form of the Sun. Next there issued the gross 
Mahar-loka, then the grosser Jana-loka, then the Tapo-loka, 
then the Satya-loka;—these are the seven-fold substantial 

26 forms. His permanent forms exist and do not exist, inasmuch 
as they assuredly come into existence in innate disposition 
and in feeling.f 

27 The word “Om” which I have uttered, O brahman, which 
has a beginnimg and an end, which ४5 sublime, subtle, form- 
less, most sublime, permanent—that is the Supreme Spirit, 
yea his body. 


Canto CII. 


The Majesty of the Sun. 


Mérkandeya says that from Brahmd’s mouths issued the four Vedas 
and explains their peculiar qualities and transcendent merits— 
The gods and the Vedas are but manifestations of the Sun. 


Markandeya spoke: 
1 Now when that egg split open, out of the anterior mouth 
of Brahm4 whose origin 1s inscrutable, 0 muni, came forth 
2 first the Ri¢é hymns, at once resplendent as the flowers of 
the China rose,t glorious in form, bunt disconnected,§ and 
divided into separate portions, and therefore bearing the. 


and the Bhuvar-loka; and the meaning seems to be that, as he uttered each 
mystic word, the corresponding world came into existence. 

# The Svar-lok2. 

+ Svabhdva-bhdvayor bhdvam yato gac’c’hants saméayam. The Bombay 
edition reads the same, but it seems obscure. I have ventured to read 
gaue’c’hyanty a-saméayam instead. 

‡ Java; Hibiscus rosa Sinensia. The flowers are very large and of a 
brilliant crimson-scarlet colour, very conspicnous. 

§ Not in the order in which they are now arranged. For tejo-ripdnia- 
samhatdh the Bombay edition reads tejo-ripa hy a-samhatdh, which I have 


adopted. 
70 


554 CANTO OIL. 


3 form of passion.* Out of his right mouth issued the Yajus 

hymns, unimpeded, coloured like the colour of gold, and 

4 disconnected. Out of the posterior mouth of the lord 

Brahma, who is the highest of all, were revealed the Saman 

5 hymns, and the C’handas hymns. And the entire Atharvant 

then, resplendent as a mass of black pigment or a cluster 

of bees,—that which has a nature as terrible as possible, 

which contains the magical rites and the rites for removing 

6 calamities,—hecame manifest out of the Creator’s left mouth ; 

it is composed chiefly of pleasure, goodness and darkness,§ 

and has the essential properties of gentleness and harshness. 

7 The Rid hymns have the quality of passion; and goodness 

is the quality|| of the Yajus hymns, O muni; the Saman 

hymns have the quality of darkness ; darkness and goodness 

8 exist in the Atharvan hymns. These emanations, blazing 

indeed with unrivalled glory, obtained each a separate station 
almost at first.9 

9 That then was the original glory which is declared** by 

uttering the word “Om.” The glory which comes from the 

essential nature thereof—that, having encompassed it com- 

10 pletely, remains fixed. As is the glory which consists of the 

Yajus, such is that of the Samans, O great muni; they have 

11 grown into one in resorting to a supreme glory. Rites for 

the removal of calamities, and rites for promoting growth 

and magical rites also—these three things gained uniontt 

with the three Vedas, the Rié and the two others, O brahman. 


* Rajo-ripa-vahas. 

+ Atharvdnam, nent. nomin. The meaning given in the dictionary is ‘the 
work, ४.९.) ritual of the Atharva-Veda,” but here it must mean the Atharva- 
Veda itself. This Veda receives marked praise here. 

‡ Ydvad-ghora-svaripam tad. 

§ Sukha-sattva-tamah-prédyam ; sukha is peculiar in this connexion. 

|| For gund read guno? Jt is remarkable that a higher quality is given to 
the Yajur-Veda here than to the Rig-Veda. 

थ्‌] Pdrvam iva. 

## Abhi-sgabdyate ; abhi-sabd as a verb is not in the dictionary. 

tt Layam agamat. The reference seems to he to the Atharva-Veda; see 
verse 5 where these rites are said to he part of thal Veda. Thi passage theu 


12 


13 


14 


15 


16 


17 


18 


19 


20 


21 


THE MERITS AND GLORY OF THE VEDAS. 555 


This universe became most stainless then through the sudden 
destruction of darkness, and was to be developed horizontally, 
upwards and downwards, O brahman rishi. That excellent 
glory of the C’handas became then an orh, and grew into 
oneness with the supreme glory, O brahman. Since it 
obtained the name of Aditya at the very beginning, it became 
also the essentially unchanging cause of this universe, O 
illustrious Sir. 

The triple Veda, which is named the Rid, Yajus and Saman, 
gives warmth in the morning and at mid-day and in the 
afternoon 2180, The Ri¢ hymns give warmth in the forenoon, 
and the Yajus hymns truly at mid-day, and the Saman 
hymns give warmth truly in the afternoon, O best of munis. 
Rites for the removal of calamities are deposited* in the 
Rié hymns in the forenoon, rites for promoting internal 
growth in the Yajus hymns at mid-day, and magical rites 
lastly in the Saman at evening. Magical rites moreover 
should be performed at mid-day and in the afternoon equally, 
but the particular ceremonies for the Pitris should be per- 
formed with the S4man in the afternoon. 

In the creation of the world is manifested Brahma, who is 
composed of the {€ hymns; in its permanencet Vishnu 
who is composed of the Yajus hymns; and Siva, who is 
composed of the Saman, at the dissolution; therefore its 
sound 18 impure.t Thus the adorable Sun, whose self is 
the Veda, who abides in the Veda and whose self is Vedic 
knowledge, is called the Supreme Soul.§ And he, the 
eternal, who is the cause of creation,|| permanence and 
dissolution, on taking recourse to passion, goodness and the 


refers to the changes by which that work gained rank as a Veda. But these 
words may also mean “ became blended with the three Vedas;” 866 verse 17 


below. 

* Vinyastam. 

+ For sthito read sthitaw as in the Bombay edition. 

t Mann gaye the sonnd of the Sama-Veda is in a measnre impure 
becanse it 18 eacred to the Pitris (IV. 124). 

§ Parah purushah. 

| For svarga- read sarga- 28 in the Bombay edition. 


556 CANTO ला, 


other qualities, acquires the names of Brahma, Vishnu and 
the other gods. 
22 Now ever to be praised by the gods is he whose body is 
the Veda, 
Yet who has no body, who was in the beginning, who is 
embodied in all mortals ; 
Who is the Light that is the refuge of the universe, who 
has righteousness that passes knowledge, 
Who is to 06 attained unto in the Veddnta, supreme 
beyoud things that are sublime! 


Canto CITI. 


Hymn to the Sun. 
Brahmd, finding the Sun’s glory too great for creation, offered a hymn 


to the Sun.—The Sun contracted his glory, and Brahmd accom- 
plished the creation. 


Markandeya spoke: 
i Now when the egg was being heated by his glory above 
and beneath, the lotus-born Forefather, being desirous of 
2 creating, pondered—“ My creation althongh accomplished 
will assuredly pass to destruction through the intense glory* 
of the Sun, who is the cause of creation, dissolution and per- 
ॐ manence, great of soul. Breathing beings will all be bereft 
of breath, the waters will dry up through his glory, and 
4 without water there will be no creation of this universe.” 
Pondering thus the adorable Brahma, Forefather of the 


world, becoming intent thereon, composed a hymn to the 
adorable Sun. 


Brahma spoke : 


$ 1 pay reverence ४ thee of whom everything consists 
Here, and who consistest of everything ; 
Whose body is the universe, who art the sublime Light 
Whereon religious devotees meditate ; 


* Abhi-tejasah $ a word not in the dictionary. 


HYMN TO THE SUN. 557 


6 Who art composed of the Rié hymns, who art the reposi- 
tory of the Yajus hymns, 

And who art the origin of the Saman hymns ; whose power 
passes thought ; 

Who consistest of the three Vedas;* who art half a short 
syllable as touching grossness,t 

Whose nature is sublime, who art worthy of the fullness of 
good qualities. 

7 To thee,§ the cause of all, who art to be known as 
supremely worthy of praise,]|| 

The supreme Light that was at the heginning, not in the 
form of fire ;§ 

And who art gross hy reason that thy spirit is in the gods 
—to thee I pay reverence, 

The shining one, who wast in the beginning, the sublimest 
beyond the sublime! 

8 Thine is the primeval power, in that urged on thereby 

I achieve this creation, which is in the forms of water, 
earth, wind and fire, 

Which has those elements, the gods and other beings for 
its objects, and which is complete with the word “Om” 
and other sounds— 

Not at my own wish; and that I effect its continuance and 
dissolution in the self-same manner. 


* For trayt-mayt read trayt-mayo as in the Bombay edition. 

+ Sthilataydrdha-mdtrd ; this seems obscure. 

‡ Guna-pdra-yogyah. This may he taken inseveral ways; “ who art adapted 
to the fulleet measure of a suppliant’s good qualities,” or “who art worthy 
of religious devotion by reason of the fullness of thy good qualities,” or 
“who art worthy of religious devotion with the fullness of a suppliant’s good 
qualitiee.”” 

§ For tam read tudm as iu the Bombay edition. 

| The Bombay edition reade, hut not 60 well, paramam c'a vedyam, “and 
who art to be known ag the sublimest one.” 

7 The Bomhay edition reads inetead, ddyam param jyotir a-vedya-répam, 
“the supreme Light that was in the beginning, whose form passes know- 
ledge,” 


558 


10. 


11 


12 


13 


14 


15 


CANTO CIV. 


Thou verily art fire. By reasou of thy drying up of the 

water thou achievest* 

The creation of the earth and the primeval completion of 

the worlds. 

Thou indeed, O lord, pervadest the very form of the sky. 

Thou in five ways protectest all this world. 

They who know the Supreme Soul sacrifice with sacrifices 

to thee, 

Who hast the nature of Vishnu, who consistest of all 

sacrifices, O Sun! 

And self-subdued ascetics, who curb their souls and 

thoughts, meditate 

On thee, the lord of all, the supremest, while they desire 

final emancipation from existence for themselves. 

Reverence to thee, whose form 18 divine ; 

To thee, whose form is sacrifice, be reverence ; 

Yea to thee who in thy very nature art the Supreme Spirit, 

Who art meditated upon by religious devotees ! 

Contract thy glory, since the abundance of thy glory 

Tends to obstruct creation, O lord, and I am ready to begin 

creation ! 
Markandeya spoke : 

Being praised thus by the Creator Brahma, the Sun 
contracted his supreme glory and retained but very little. 
And the lotus-born god accomplished the creation of the 
world. Thus in those intervals of the former kalpas 
illustrious Brahmdé created indeed, as before, the gods, 
Asuras and other beings, and mortals, cattle and other 
animals, trees and shrubs and the hells, O great muni. 


Canto CIV. 


Praise of the Sun. 


Brahma finished the creation —He had a son Maric't, who had a son 


* For karomi, “I achieve,” the Bombay edition reads karoshi, which 
I have adopted as preferable. 


10 


CREATION OF THE GODS, MANKIND, ANIMALS, &C. 009 


Kasyapa—Kasyapa married Daksha’s thirteen daughters, and 
begot by them the gods, demons, mankind, animals, birds, &c.— 
The gods were subdued by the demons, and Aditi offered a hymn 
to the Sun, wmploring his help. 


Markandeya spoke: 

Having created this world, Brahma then separated off the 
castes, the brabman’s four periods of life, the seas, the 
mountains, and the islands even as before. The adorable 
lotus-born god fixed the forms and abodes of the gods, 
Daityas, Nagas and other beings, as before, according to the 
Vedas* indeed. 

Brahma had a son, who was famed as Mari¢i; his son was 
Kagyapa, namely Kaéyapa by name.f Daksha’s thirteen 
daughters were his wives, O brahman; and they had many 
children who were the gods, Daityas, Nagas and the rest. 
Aditi gave birth to the gods who rule over the three worlds, 
Diti to the Daityas, and Danu to the fierce Danavas whose 
prowess is wide-reaching. And Vinata bore Garuda and 
Aruna; Khasi the Yakshas and Rakshasas indeed; and 
Kadru bore the Nagas; Muni bore the Gandharvas; from 
Krodha were born the Kulyas; and from Rishta the bevies 
of Apsarases ; and Ira bore Airavata and other elephants, O 
dvija; and Tamra bore daughters of whom Syeni was the 
chief, O dvija, from all of whom were born the hawks, 
vultures, parrots and other birds; from Ila were born the 
trees; from Pradha the various kinds of aquatic animals.{ 

This is the progeny which was begotten of Aditi by Kasyapa.§ 
And by her sons and daughters’ sons, by her sons’ sons and 


* For devebhyas the Bembay editien reads Vedebhyas, which is preferable. 

+ Kdgyapo néma nématah; the Bombay edition agrees, but this can hardly 
be right. KéSyapa would be name of Kasyapa’s descendants. 

+ For Pradhdydspatasdm gandh read Pradhdyd yddasém gandh as in the 


Bombay edition. 
§ Kagyapa’s wives and children aro given differently in other authorities, 
eg., Mah4-Bharata, Adi-p., xvi, lzv. and lxvi; Karma Purana xviii; Agni 


Purana xix. 


960 


EL 


12 


13 


14 


19 


16 


17 


18 


19 


20 


21 


22 


CANTO CIV. 


daughters’ grandsons* and other descendants this world was 
overspread, yea by the. offspring of those males and those 
females, O muni. 

The chief of those sons of Kaéyapa are the hosts of gods. 
Now these hosts are characterized by goodness, by passion 
and by ignorance, O muni. Brahma, the chief of those 
learned in sacred lore, the highest of all, the Praja-pati, made 
the gods participators in the sacrifices, and rulers over the 
three worlds. The hostile Daityas and Danavas and Rakshasas 
combining harassed them, and a very terrible war occurred 
between them. Now the deities were vanquished for a 
thousand divine years, and the powerful Daityas and Danavas 
were victorious, 0 brahman. Then Aditi, seeing her sons 
cast out and robbed of the three worlds by the Daityas and 
Danavas, O best of munis, and deprived of their shares of 
acrifices, was exceedingly afflicted with grief, and made the 
utmost efforts to propitiate the Sun. Concentrating her 
mind thereon, restricting her food, observing the utmost self- 
repression, she hymned the Sun, the ball of light that dwells 
in the sky. 

Aditi spoke : 

Reverence to thee who hast a snblime subtle golden body, 
O splendour of those who have splendour, O lord, O reposi- 
tory of splendours, O eternal one! And the ardent form 
which thou hast who drawest up the waters for the benefit 
of the worlds, O lord of the heavenly cattle, to that I bow 
reverently! The most ardent form which thou hast, who 
bearest the nectar that composes the moon to take it back 
during the space of eight months, to that I bow reverently! 
The well-fattenedt form which t¢how hast, who verily dis- 
chargest all that same nectar to produce rain, to that thy 
cloud-form be reverence, O Sun! And that light-giving 
form of thine, which tends to mature the whole kingdom 
of plants that are produced through the pouring forth of 


* Dauhitrika, a word not in the dictionary. 
¶ A-pydyaka ; a word not in the dictionary. 


23 


24, 


25 


26 


27 


28 


29 


30° 


31 
32 


33 


HYMN TO THE SUN. 561 


water, to that* I bow reverently! And that form of thine 
which, when there is excessive cold by reason of the pouring 
forth of snow and other causes, tends to nourish the crops 
of that winter season—to the passing over of that thy form 
be reverence! And that form of thine, which is not very 
ardent and which is not very cold, and is mild in the season 
of spring, to that be reverence, O divine Sun, yea reverence ! 
And thy other form, which fattens both all the gods and the 
pitris, to that which causes the ripening of the crops be 
revenence! That one form of thine which, being composed 
of nectar for the vivification of plants, is quaffed by the 
gods and pityis, to that, which is the soul of the moon, be 
reverence! That form of thine which, cousisting of the 
universe, is combined with Agni and Soma these two forms 
of the ऽपर to that, the soul of which is the good quali- 
ties,t be reverence! That form of thine which, named the 
three-fold Veda by reason of the unity of the Ric, Yajus and 
Sama Vedas, gives heat to this universe, to that be reverence, 
O luminous one! That thy form moreover, which transcends 
that former one, which is enunciated by uttering the word 
८८ (71, and which is subtle, endless and stainless, reverence 
be to that, the soul of which is Truth ! 
Markandeya spoke : 

In this manner the goddess, self-restrained, abstaining 
from food, offered praise day and night, desirous of propitiat- 
ing the Sun, O muni. 

A long time thereafter the adorable Sun rendered himself 
visible to her, Daksha’s daughter, in the sky, O best of 
dvijas. She beheld a huge mass of glory, dwelling in the 
sky and stationed on the earth, full of light, most difficult 
io be gazed at because of its halo of flame. Seeing him then, 
the goddess became bold to the utmost and spoke— 


* For tam read tan ? 
. +The Bombay edition reads dpydya-ddha-riipdbhydm, “two forms of 
fatness and conflagration.” 

+ Gundtmane in the Bombay edition-is better than gardtmane, 


71 


562 CANTO CIV. 


८८ Be gracious to me! I can not gaze on thee, 0 lord of the 
34 heavenly cattle. Since I while fasting have beheld thee, at 
first standing in the sky and most difficult to be gazed upon, 
35 and afterwards as brilliant and burning, even so I behold 
thee here on earth a globe of glory. Be gracious; may I see 
thy form, O maker of day! O thou lord, who hast compas- 
sion on thy believers, I believe; protect my sons ! 
36 Thou, the Creator, createst this universe ; 
Exerting thyself thou protectest it to make 1t permanent ; 
In thee everything passes to its dissolution at the end. 
Thou art it. 
Besides thee verily there is no other way of existence in all 
the world! 
3 Thou art Brahma and Hari! thou bearest the name Aja!* 
Thou art Indra, 
The lord of wealth Kuvera, the lord of the pitris Yama, 
the lord of the waters+ Varuna, the wind Vayu ! 
Thou art the Moon, Agni, the lord of the sky, the sup- 
porter of the earth,{ the Ocean ! 
What praise must be given to thee who art the splendour of 
all souls and forms ? 
38 O lord of sacrifice, brahmans devoted to their own 
ceremonies, day by day, 
Praising thee with manifold words, offer sacrifice to thee. 
Meditating on thee with firmly restrained minds 
And absorbed in religious devotion mortals§ attain nnto 
the sublimest condition. 
39 Thou warmest, thou maturest the universe; thon protectest 
it, thou turnest it to ashes. 


* Either “the unborn one,” or “the driver, mover, instigator.” 

+ Ambu-patih violates the metre; read ap-patik as in the Bombay edition. 

व Gagana-patih maht-dharo; this is the reading of the Bombay edition. 
The Calcutta reading gagana-maht-dharo makes the verse two ayllables 
short. 

§ Martydh, the reading of the Bombay edition. The Calcutta edition 


reads instead yoga-mirtyd, “ by means of the body which belongs to religious 
deyotion;” but this violates the metre, 


THE SUN REVEALS HIMSELF TO ADITI. 563 


Thou makest it manifest, thou makest it sound forth* with 
thy rays which are pregnant with water. 

Thou createst it again also in unerring manifestations. 

Thou art reverenced by mortal beings that move, but art 
anapproachable by workers of iniquity.t 


Canto CV. 


The Birth of Marttanda. 


The Sun revealed himself to Aditi and became her son as Mdrttanda— 
This name is explained—Mérttanda destroyed the demons and 
restored the gods to their sovereign positions. 

Markandeya spoke: 
1 Thereupon from out of that his own glory the Sun re- 
vealedt himself; the lord, the Sun, appeared then, Jike unto 
2 glowing copper. And the luminous one spoke, O muni, unto 
the goddess, who fell prostrate when she beheld him— 
3 ‘Choose from me the coveted boon that thou desirest.” And 
she, lying prostrate with her head on the ground and pressing 
the earth with her knees, answered the Sun who present in 
his very person offered her a boon :— 
4 “O god! be gracious; the three worlds have been snatched§ 
from my sons, and the shares in sacrifices also, by both the 
5 Daityas and the Danavas who excel them in strength. Do 
thon, O lord of the heavenly cattle, bestow on me favour for 


# Hrddayasi in both editions, The meaning is no doubt “to shont for 
joy;” see the Bible, Psalm Ixv. 9-13, 

+ The Bombay edition reads the second half of this verse very differ- 
ently— Thou the lotus-horn god createst it; thon who art named the 
Unwavering one protectest it, and thou destroyest it at the end of the age, 
Thon alone art awful] in form!” 

t For édir bhito read dvir-bhito, as in the Bombay edition, 

§ For kritam read hritam, 


564 


CANTO CY. 


` that purpose; with a portion of thyself enter thou into brother- 


13 


14 


hood with them and destroy their enemies. In order that my 
sons may again partake of the shares of the sacrifices, O lord, 
and may become rulers of the three worlds, O Sun, do thou 
then most graciously show compassion* on my sons, O Snn, 
who removest the afflictions of suppliants; thou art called the 
Author of permanence.” 


Markandeya spoke: 


Thereupon the adorable lord, the Sun, the robber of the 
waters, spoke unto prostrate Aditi, O brdhman, while his 
countenance was benign with favourt—“ Taking birth in thy 
wowb with all my thousand portions, I will speedily destroy 
the foes of thy sons, O Aditi, in security.” t 

Having spoken thus the adorahle Sun vanished from her 
sight; and she ceased from her austerities, having gained all 
her desire. Thereupon the Sun’s ray called Sausumna§ from 
out of his thousand rays|| became incarnate in the womb of 
the mother of the gods, © brahman. And she, with her 
mind composed, performed the arduous ¢andrdyana penance{ 
and other austerities. Being pure she conceived him, knowing 
that the embryo was a heavenly one, O brahman. Then 
spoke Kagyapa to her with words somewhat confused through 
anger,— Why dost thou destroy the egg in thy womb by 
continual fasting ? And she said to him,—‘Seest thou 


‘this egg within my womb, O wrathful man? It has 
not been destroyed; it shall be for the death of our 


adversaries.” 


* For anukampa read anukampam. 


+ For prasddam sumukho read prasdda-swmukho. 

t For nir-vritdh read nir-vritah. 

§ This is the reading of hoth the editions, but itis not in the dictionary. 
‘Su-shumnu is the name of one of the Sun’s seven principal rays, that which is 
‘supposed to supply heat to the moon. The reading here should therefore 
presumahly be Su-shumna or Saushumna. 

\| For rasmi-sahasram read raémi-sahasrdt as in the Bombay edition, 


म्‌ 


See Manu vi. 20. 


15 


16 


17. 


18 


19 


20 


21 
22 


23 


24 
25 


26 


27 


MARTTANDA DESTROYS THE ASURAS. 565 


Markandeya spoke : 

Having spoken so she, who is the path of the gods,* 
in anger at her husband’s words, gave birth to the child then 
which blazed brilliantly with glory. Kasyapa, on seeing the 
child which shone like the rising sun, fell prostrate and 
praised it respectfully with ancient Rié hymns. Being 
so praised, he revealed himself from out the footal egg, having 
a lustre like unto the petal of a lotus-flower, pervading the 
regions of the sky with his glory. Moreover a voice deep 
as a thunder-cloud’s, addressing+ Kasyapa, best of munis, 
from the air, spoke, issuing from no corporeal being— 
‘Whereas thou, O muni, hast spoken of this egg as des- 
troyed{ to thee, therefore, O muni, this thy son shall be 
called Marttanda. And he as lord shall exercise the Sun’s 
sway on the earth; and he shall slay the Asuras, the foes 
who have carried off the shares of the sacrifices.’ 

The gods hearing this speech from heaven assembled 
together, and experienced unparalleled joy; and the Danavas 
were bereft of their vigour. Thereupon Indra challenged 
the Daityas to battle; and the Danavas filled with joy 
encountered the gods. Terrible was the hattle of the gods 
with the Asuras, wherein all the regions between the worlds 
were rendered brilliant with the light from the arms and 
weapons. In that battle the adorable Marttanda looked at 
those great Asuras, and being burnt up by his splendour they 
were reduced to ashes. ‘Thereupon all the dwellers in 
heaven experienced unparalleled joy, and praised Marttanda 
the source of splendour and also Aditi; moreover they re- 
gained their own spheres of dominion and their shares of the 
sacrifices as before; and the adorable Marttanda also exer- 
cised his own dominion. Like unto a rounded ball of fire 
with rays shooting out both downward and upward lke a 


globular flower-head of the kadamba, the Sun assumed a 


body that did not flash over-poweringly. 


* This is the Bombay reading, surdranif. The Calcutta reading 
surdvanih seems incorrect, 
+ For dbhdsya read débhdshya ? { Maritam andam. 


566 CANTO CVI. 


Canto CYI. 


The paring down of the Sun's body. 


The Sun married Visva-karman’s daughter Saijnd and had three 
children by her, Manu Vaivasvata, Yama and Yamuné—Sanjid 
could not endure the Sun's glory and leaving her shadow O’hdyé 
departed—O'hayd-Sanjnd took her place and had three children 
by the Sun—She cursed Yama for unfilial conduct, but the Sun 
minimised the curse and perceived the deception.—The Sun 
visited Visva-karman and the latter placing the Sun on his 
wheel pared down his glory—The world was thrown into chaos 
as the Sun was whirled around—The gods and celestial beings 
hymned the Sun. 

Markandeya spoke : 
1 Now the Praja-pati Visva-karman, after falling prostrate 
and propitiating him, gave his danghter named Safijiid to 
2 the Sun, Vivasvat.* Manu Vaivasvata was begotten by 
Vivasvat of her then, and his nature has been already indeed 

3 declared particularly.t He, Vivasvat, lord of the heavenly 
cattle, begot three children of her, two most illustrious sons 

4 and a daughter Yamun4, 0 muni. Manu Vaivasvata was the 
eldest, the god who presides over sraddhas, the Praja-pati; 

5 then were born Yama and Yamiastwins. With the exceed- 
ing splendour that Marttanda Vivasvat possessed, he scorched 
the three worlds and the moveable and immoveable things 

6 therein very grievously. But Safijia saw Vivasvat’s globe-like 
form and, being impatient of his great splendour, gazed at 
her own shadow O’hdyé and spoke :— 

Safijia spoke : 
7 Fare thee well! I will go to my father’s very own abode. 


Yet thou must stay here withont change at my command, O 


* See Canto Ixxvii. The same story is repeated here, 
+ See Canto Ixxviii, verse 27, and Canto Ixxix, 


SANJNA LEAVES HER HUSBAND THE SUN. 567 


8 fair one; and thou must show honour to these two boys for 
me and to ¢his daughter who is of noble rank; and thou must 
not declare this at all to the god. 


Chaya the Shadow spoke: 

9 “ Unto enduring the seizing of my hair, unto undergoing 
curses, O goddess, I will never declare thy intention ; go where 
thou wishest.”’ 

10 Being addressed thus by C’haya, Safijié went to her 
father’s dwelling; and there she, the beautiful of eyes, 
11 abode some time in her father’s house. Her father told her 
again and again to go to her husband, Then turning herself 
into a mare she departed to the Northern Kurus, © bréhman. 
12 There, like a chaste wife, she practised austerities, fasting, 
O great muni. 
When Saiijid had gone to her father, C’haya, assiduous to 
13 64245 command, and assuming her form, waited on the 
Sun; and the adorable Sun begat of her, he thinking 9 was 
14 of Safijid4, two sons in addition anda daughter. The first- 
born of the two sons was equal to the eldest son Manu, 
15 hence he was called Savarni, O best of dvijas. And the 
other, who was the second son, became the planet Saturn. 
16 And the danghter who was Tapati, her king Samvarana 
chose in marriage.* 
Now as queen Safijiia used to behave to those her own sons, 
17 "14४८ did not behave to those eldest born sons with such 
affection. Manu suffered that conduct in her, and Yama did 
18 not suffer it in her. Now being sorely distressed when his 
father’s wife used to beseech him frequently, he Yama, by 
reason of both anger and childishness and indeed by the 
19 force of predestination, threatened C’haya-Saijia with his 
foot, O muni, and thereupon the Shadow-Safjiia,t full of 
resentment, cursed Yama severely. 


# See Mah4-Bhérata, Adi-p. xciv. 3738, xcv. 3791; and olxxi-clzxiii where 
it is described how Sambarana while hunting met her, fell in love with her 
and gained her at length after propitiating the Sun, Her son was Kuru, the 
progenitor of the Kanravas. 

+ This must be C’hdyd-Satijid; but both editions read Sanjid. 


568 


20 


21 


22 
23 


24 


25 


26 


27 
28 


29 


30 


CANTO CVI. 
C’haya spoke : 


“Since thou threatenest thy father’s wife, a venerahle 
lady, with thy foot, thy very foot shall therefore assuredly 
drop down.” 

Now Yama was deeply afflicted in mind at that curse, and 
he, righteous of soul, along with Manu made it all known 
to his father. 


Yama spoke: 


O lord, our mother behaves not with equal affection towards 
us all; leaving us aside who are the elder, she wishes to foster 
the two younger. | lifted my foot against her, but did not let 
it fall on her body; whether 7¢ was through childishness or 
through foolishness, do thou, Sir, deign to pardon it. I have 
heen cursed, dear father, by my mother in her anger. Since 
Tam her son, verily therefore I revere her, my mother, (O best 
of ascetics). Hven towards unworthy sons a mother is not 
wanting in good feelings, O father; how shall a mother say 
this out—“ May thy foot drop down, O son!” Think, O 
adorable* lord of the heavenly cattle, of some way so that 
through thy favour this my foot may not drop down now by 
reason of my mother’s curse. 


The Sun spoke ; 

Without doubt, my son, this curse must take effect here, 
since anger entered into thee, who art wise in righteousness 
and who speakest truth. For all curses indeed a remedy 
assuredly exists; yet nowhere 18 there that which can tnrn a 
curse away from those who are cursed by a mother. This 
thy mother’s word then cannot be made false ; I will however 
devise something as a favour for thee, because of my love for 
thee my son. Insects taking some flesh from thy foot shall go 
forth to the earth ;+ her word is thus made true, and thou 
shalt be saved. 


* Wor bhagavdn read bhagavan ag in the Bombay edition, 
+ See Canto lxxvill, verse 28, 


32 


33 
34 


35 


36 


37 


38 


42 


THE SUN DISCOVERS HIS WIFB’S DECEPTION. 569 


Markandeya spoke : 

Now the Sun said to C/hay4,—“* Why among thy sons, 
who are quite equal, dost thou show more affection to one? 
Assuredly thou art not Safijiia the mother of these; thou art 
some one else come in her stead ; for how could a mother curse 
0116 son even among worthless children ?” 


Markandeya spoke : 

And she avoiding that question gave no answer to the Sun. 
And he concentrating his soul fell into abstract thought* and 
perceived the truth. C’haya-Safijia saw the lord of heaven 
was ready to curse her, and trembling with fear declared ४० 
him what had happened, O brahman. Now the Sun, enraged at 
hearing that, went then to his father-iu-law. And he paid 
honour fittingly to the Maker of day, and being strictly 
religious he pacified him who wished to burn him up in his 
wrath. 

Visva-karman spoke : 

Permeated with surpassing glory is this thy form which 
is so hardly endurable; hence Safjiia, unable to endure it, 
practises austerities in the forest in sooth. Thou shalt now 
see her, Sir, thy own wife, beautiful in her behaviour, prac- 
tising most arduous austerities in tbe forest on account of 
thy {00 glorious form. I remember Brahma’s word: if it 
please thee, my lord, I will restrain thy beloved form, O lord 
of heaven. 

Markandeya spoke : 

Inasmuch as the Sun’s form was formerly spherical, so the 
adorable Sun said to Tvashtyi, “Be it so 1 And Visva- 
karman, being permitted by the Sun in Saka-dvipa, mounted 
the Sun on his wheel and set to work to pare down his glory. 
While. the Sun, which was the centre of all the worlds, was 
whirling round, the earth with its oceans, mountains and 
forests mounted up to the sky, and the whole heavens with 
the moon, planets and stars went downward, and were tossed 


# For muktas read yuktas as in the Bombay edition, 


72 


$70 


43 


44 


45 


46 


47 
48 
49 
50 
51 


52 


53 


54 


CANTO CVI. 


together and confused, O illustrious brahman. And all 
creatures also were scattered about with the waters ont of 
the oceau ;* lofty hills were shattered to pieces, their sum- 


mits and roots were torn asunder. The supports of the pole, 


all the asterisms,t O best of munis, with their bands and 
foundations splitting, went downwards in thousands. Hnurled 
away by the wind caused by the swift whirling, great 
clouds wandering abont with terrible thunder crumbled to 
pieces all around. The earth, the air and the nether regions, 
rolled about by the Sun’s whirling, uttered their voices ; 
there was exceeding chaos then, O best of mnnis. While all 
the worlds were whirling round, © brahman, the divine 
yishis and the gods with Brahma sang praises to the Sun :— 

“Thou art the most ancient god among the gods; this is 
known from thy nature. At the periods of creation, conti- 
nuance and dissolution thou existest with a triple division. 
Hail to thee, © Jord of the world, thou producer of. warmth, 
rain and snow! Have pleasure in the peace of the worlds, 
O god of gods, O Maker of the day!” 

And Indra approaching the god, as he was being pared 
down, praised him,—“ Be victorious, O god who pervadest 
the world!’ Be victorious, O lord of all the worlds!’”? And 
the seven rishis next, with Vasishtha and Atri at their head, 
praised the Sun with various ‘hymns, exclaiming = «< Hail! 
hail!” And the Balikhilyas then, filled with joy, praised the 
Sun with the noblest and most ancient Rié hymns enunciated 
in the Veda, as he was being pared down—“ Thou, O master, 
art final emancipation from existence to those who strive 
after emancipation ; thon art worthy to be contemplated as 
the supreme one by those who engage in contemplation! 
Thou art the way for all created beings, even for those who 
are occupied with ritual.{’ May there be a blessing for the 


* This is the reading of the Bombay edition which i preferable, 


abdhitah, instead of arc'ishakh. 


¶ For dhishtydni read dhishnydni. 
{ Karma-kdnde ; the department of the Veda which relates to ceremonial 


acts and sacrificial rites. 


ALL HEAVENLY BEINGS WORSHIP THE SUN. 571 


people, O lord of the gods! May there be a blessing for us, 
O lord of the worlds! May there ever be a blessing for us in 
what is two-footed! And may there be a blessing for us in 
what 18 four-footed !”’ 
55 Then the bands of Vidyddharas and the Yakshas, Rakshasas 
and Nagas joining their hands reverently all fell prostrate 
56 with their heads before the Sun, and uttered words such as 
these, giving joy to his mind and ears,—“May thy glory become 
endurable to created beings, O thou who causest created 
57 beings to exist!” Next Hahé and Huhn, Narada and Tumburu, 
who were skilful in music, and who were accomplished in the 
58 three musical scales based on the shadja, madhyama and 
gindhara notes,* began to sing in joy-giving accents to the 
Snn both with modulations ¢ and carious divisions of time,t 
59 with combinations.§ And Visvac'i and Ghritaéi, Urvasi and 
Tilottam4, Menaka and Saha-janyé and Rambha,|| the choicest 
60 among the Apsarases, danced whilst the Sun, the lord of the 
worlds, was being pared down, the while they displayed { 
many dramatic actions replete with amorous and coquettish 
61 gestures and dalliance. Then were caused to give forth their 
music there 868 and lutes, and other musical pipes, drums 
62 and kettle-drums, tabours, large drums and double drums, the 
drums of the gods and conchs. in hundreds and thousands. 
And every place was rendered loudly resonant by the 
63 Gandharvas who were singing, and the bevies of Apsarases 
who were dancing, and with the sounds of trumpets.and 
musical instruments 
Then all the gods, joining their hands reverently, and 
64 bowing their bodies in faith, prostrated themselves hefore 
the Thousand-rayed god as he was being pared down. In 


# See page 130, note f. 
+ Mire’hand; see page 131, note ®, 
Tdla; see page 181, notes + and ||. But the Bombay edition reads 
tdnais’, * with protracted tones 
§ Sa-prayogath ; or samprayogaih as in the Bombay edition 
|| For Rambhds’c’a read Rambhd ९४ 
“| Both editions read: kurvanto, but read kurvatyo instead ? 


572 CANTO CVII. 


that resounding noise, where all the gods were gathered 
together, Visva-karman then gradually diminished his 
glory. 

65 After hearing thus of the paring down of the body of the 
Sun, who is the canse of the cold, rainy and hot seasons, 
and who is praised by Vishuu on the lotus seat of Siva, one 
goes* to the Sun’s world at the close of life. 


Canto OVIT. 


Hymn to the Sun. 


Visva-karman praises the Sun, while he ts reducing the Sun’s 
splendour. 
Markandeya spoke : 

i While the Sun was being pared down, the Praja-pati Vidva- 
karman then uttered this hymn, wherewith his hair stood 
erect with joy,f to the Sun. 

2 “To the Sun, who is compassionate for the welfare of those 
who fall prostrate before him, who is great of soul; who has 
seven equally swift horses, who has great glory, who awakens 
the beds of lotuses, who splits asunder} the covering of the 

3 veil of darkness, be reverence! To him who works merit 
through the superabundance of fire, who gives many objects 
of desire, who reclines amid beams of radiant fire, who brings 

4 welfare to all the world, be reverence! To the Sun, who is 
without birth§, the cause of the three worlds, the soul of 
created beings, the lord of the heavenly cattle, the bull, 
highest among those who are greatly compassionate, the home 

5 whence the eye originated,|| be reverence! To the Sun, who 


* For vajati read vrajatt. 

+ Udbhita-pulaka-stotram; both editions read the same, but udbhita- 
pulakah stotram would seem preferable. 

{ Ava-pdtine; a word not in the dictionary. 

§ Ajdya; or “who is the driver, the instigator.” 

॥ O’akshuh-prabhavdlaydya ; or “the pre-eminent abode of the eye.” 


HYMN TO THE SUN. 573 


is maintained by knowledge, who is the inmost soul,* the 
foundation of the world, desirer of the world’s welfare, the 
self-existent, the eye of all the worlds, highest among the 
6 gods, boundless in glory, be reverence! Thou, for a monent 
the crest jewel of the day-spring mountaint, the honoured 
messengert of the hosts of gods to the world, thou, whose 
body consists of a thousand wide-spreading rays of light, 
7 shinest on the world, driving away the darknesses. By 
reason of thy intoxication from drinking up like spirituous 
liquor the darkness of the world, thy body has acquired a 
deep red hue,§ O Sun, so that thou shinest exceedingly with 
8 masses of light that calls the three worlds into life. Mount- 
ing thy equally proportioned chariot that sways about grace- 
fully and is widely pleasing||, with horses that are ever 
unwearied{, O adorable god, thou coursest the broad world 
9 for our good.** O Sun, thou purifier of the three worlds, 
protect me, who am devoted to thy parrot-hued steeds, and 
who am most puret+ through the dust of thy feet, and who am 


* For jidna-bhiténtardtmane (the third syllable of which violates the 
metre, the Vaméa-sthavila) the Bombay edition reade jidna-bhrite ’ntardtmane, 
which I have adopted. 

+ For udayde’ala-mauli-mdline (the last word of which violates the metre, 
the Sumukht) the Bombay edition reads udayde’ala-mauli-manih, which I 
have adopted. 

+ Sura-gana-mahita-hito; both editions read the same, but the word 
mahita violates the metre; it should consist of a long and a ehort eyllable, 
Perhaps the word should be mdnya. 

§ For vilohita-vigrahdt (which violates the metre in the last word) the 
Bombay edition reade vilohita-vigrahaté, which is correct. 

|| C’dru-vikampitam wru-ruc’iram ; both editions read the same, but it 
violates the metre, the Sumukht. I would suggest as an amendment 
Ruc'ira-vikampitam trdhva-c'aram, “that swaye about pleasingly, moving 
on high.” 

बु For akhila-hayair, which violates the metre, read akhinna-hayair with 
the Bomhay edition. 

** (1127080 jagad-dhitaya vitatam ; both editions read the same, but it 
violates the metre, the Sumukht. The metre is gatisfied by altering the 
words, c/arast hitdya jagad vitatam. 

+t Instead of -pavitra-talam I take the Bombay reading -pavitra.tamam., 


574 CANTO (णा. 


prostrate before thee, O thou who art kind to folk that bow 

10 tothee! Thus to the Sun, who exists as the procreator of all 
the worlds, who is the sole cause of the glory that calls the 
three worlds into life,* who exists as the lamp of all the 
worlds—to thee, O choicest of the thirty gods, I ever prostrate 
myself !’+ 


Canto (ष्णा 


The Majesty of the Sun. 

From the glory pared off from the Sun, Visva-karman made the 
gods’ weapons.—The Sun found his wife among the Northern 
Kurus and begat of her the Asvins and Revanta.—The stations 
allotted to the Sun’s offspring are declared. 

Markandeya spoke : 
1 While he was thus hymning the Sun Viéva-karman kept 
intact in spherical shape the sixteenth part of the glory of 

2 the lord of heaven; and when fifteen parts of his glory 
had been pared away, the Sun’s body was exceedingly beauti- 

3 fuland charming then. And with the splendour that was 
pared away from him was fashioned Vishnu’s discus; and 

4 Sjiva’s trident, and Kuvera’s palki, the rod of the lord of 
the dead, and the spear of the gods’ general. And Visva- 

5 karman made the brilliant weapons of the other gods with 
the Sun’s splendour for the quelling of their foes. He 
whose splendour had been thus pared down shone with no 

6 excessive splendour. Marttanda retained a body resplendent 
in every limb. 


* Instead of Tri-bhuvana-pdvana-dhdéma-bhitam, which violates tha 
metre, the Pushpitdgrd, I have taken the Bombay reading Zri-bhuvana- 
bhdvana-dhdma-hetum ekam. 

+ The Calcntta reading Devam pranato ’smi Visva-karmdnam violates the 
metre, and is incorrect bscause it is Visva-karman who is-speaking. I have 
followed the Bomhay reading Tridaga-vara pranato ’smi sarvaddé tudm. Ine 
stead of these last two words Viéva-karmé might well be read. 


10 


11 


12 


13 


14 


15 


16 


17 


18 


THE SUN’S OFFSPRING. 575. 


Concentrating his thoughts he beheld bis wife in the form 
of a mare, unassailable by all created beings by reason of her 
austerities and self-repression. And going to the Northern 
Kurus, the Sun became a horse and approached her. And 
she, beholding him approaching, because of. her fear of a 
strange male, went face to face with him, being intent on 
guarding her rear. And thereupon they joined their noses, 
when they both met there, and his glory passed from the 
Sun’s two nostrils* into the mare. Two gods were begotten 
there, the two 4 5108, who are the two best physicians,.: 
namely Nasatya and Dasra, the sons who issued forth from 
the mare’st mouth; these two are indeed the sons of Mart- 
tanda while be bore a horse’s form. And at the termination 
of the flow of his semen was born Revanta, holding a sword 
and. bow, clad in armour, riding on horseback, and carrying 
arrows and a quiver. 

Then the Sun revealed his own unsullied form. She 
perceiving his form was mild felt a joy; and the Sun, the 
robher of. the waters, led to his own home this his wife 
99094, changed again into her own form and full of love. 

After that he who was her first-born son became Manu 
Vaivasvata. 

And the second was ^ Yama ”{ because of the curse, and 
he was “ The Righteous-eyed ”’ because of his father’s favour. 
Now: he was called Yama as having. been greatly afflicted in 
mind by that curse; and since righteousness delights him; 
hg is known therefore as the “King of righteousness,” 
‘Worms taking flesh from thy foot shall fall to the earth ’— 
so saying his father himself.put§ an end to this curse. And 
because he is righteous-eyed, he is impartial to the good and 
the evil. Therefore the Dispeller of darkness appointed him 
to the southern region; his adorable father gave to him the 


* Ndsikdbhydm. Ndsikd here has its original meaning. | 

+ The Calcutta edition reads afva-vakirdd and the Bombay aévi-vakirdd; 
read. however asud-vaktrad ? | 

{ “ Restraint, check.” 

§ For c’ukte read c’akre. 


576 CANTO CYVIIL. 


19 duty of protecting the world, O brahman, and the lordship 

over the pitris. 
And the Sun, being well-satisfied, made Yamuna the river 

which flows from the recesses of mount Kalinda. 

20 The two Agvins were made the gods’ physicians by their 
high-souled father. 

And Revanta was appointed to the lordship over the 

21 Guhyakas; and even thus spoke the adorable god then who 
is acknowledged by the world,—‘“ Thou shalt indeed he 

22 worthy of worship by the entire world, my child; and 
mortals, who shall call thee to mind amid the terrors of 
forests and other lonely places, of great conflagrations, of 
enemies and robbers, shall be delivered out of great calamity. 

23 Comfort, intelligence, happiness, kingship, perfect health, 
fame, exalted position—these, when worshipped and well- 
satisfied, thou shalt bestow on men.” 

24 And C’héy4-Saijiia’s son Savarna was of very great fame; 
he will be the eighth Mann, by name Savarnaka, in a future 

25 time. At present, indeed, this lord performs terrible austeri- 
ties on Mern’s summit. His brother became the planet Saturn 

26 according to the Sun’s command.* Now the Sun’s daughter, 
who was younger than they, O brahman, became that 
best of rivers, the Yamuna, which cleanses the world.+ 

27 Now I will speak fully of Manu Vaivasvata, who was the 
illustrious eldest son, and to whom belongs this present 

28 creation. He, who may either hear or read of this, the 
origin of the gods who are the offspring of Vivasvat, and 

29 of the Sun’s majesty, may obtain deliverance when he falls 
into calamity and may gain great fame. This story of the 
majesty of the primeval god, the high-souled Marttanda, 
when listened to, quells the sin that has been committed 
by day or night. 


® Seo Canto cvi, verse 15. In Canto lxxviii, verse 88 he and his elder 
brother are not distinguished clearly. 

¶ This is a mistake, see verse 19 above. She was Tapati, see Canto 
laxviii, verse 34, and Canto cvi, verse 16. 


KING RAJYAVARDHANA’S REIGN, 577 


Canto लाश 


Praise of the Sun 

Markandeya tells the story of king Rajya-vardhana.—After the king 
had ‘reigned many years, his queen sorrowed over finding agrey 
‘hair in his head—He comforted her anid resolved to depart to the 
forest-—His vassals and subjects tried to dissuade him and in 
van—They performed many austerities in order to ‘propitiate 
the Sun and ‘went to Kdma-ripa and continued their worship 
At length the Sun appeared to them in bodily shape 


Kraushtuki spoke 
1  ~=Adorable Sir! thou hast well declared the birth of the Sun's 
offspring, the majesty of the primeval god and his nature 
2 at very full length. Nevertheless I desire, O best of munis, 
to hear more about the Sun’s majesty comprehensively ; deign 
therefore with favour to tell me of it 


Markandeya spoke 

8  Beitheard then! I tell thee of the majesty of the primeval 
god, Vivasvat, what he did formerly when worshipped by 

mankind प 
4 There was a famous king, Dama’s son, named Rajya-var- 
dhana ;* he, lord of the earth, kept the earth well protected 
5 Now the realm, being protected by that high-souled monarch 
in righteousness, increased day by day in people and wealth, O 
6 brahman. And joyous and thriving exceedingly were all the 
subordinate kings on the earth without exception, while he 
wos king; and so also were his people, both town and country 
7 folk. No portent visited them, nor sickness, nor the fear that 
comes from serpents, nor was there fear of drought there, 
8 while Dama’s son was king. And he offered up great sacri- 
fices, and gave gifts to those who asked; he enjoyed even the 


# He ig mentioned in the Vishnu Par. IV. i. Dama was son of Narishyanta 
and grandson of the greaé Marutia. The story of these three kings is told 
in cantos oxxix to cxxxvi below, and the Purana ends abruptly with Dama, 
Réjya-vardhana is called Rashtra-vardhana in the Vayu Purdna, 


578 


CANTO CIX. 


pleasures of sense without hindrance to true righteousness. 
While he ruled the kingdom thus and protected his people 
duly, seven thousand years passed away as if a single day. 
Now the daughter of Vidtratha, king of the South, was his 
queen, M4nini by name and high-spirited* indeed. One day 
she, the fine-browed noble lady, shed tears when his head had 
not been dressed with ointment, in the sight of the king’s 
folk. When her tear-drops fell on the king’s body, he saw 
1187701 was of tearful countenance then and questioned her. 
In sooth beholding her weeping and shedding tears silently, 
Rajya-vardhana asked M4nini, “‘ Why is this?” But she, 
being prudent, when questioned by her husband, replied then, 
“Tt is nothing.” The king questioned her again.t And after 
the king had questioned her often, she, the slender-waisted 
lady, showed him a grey hair growing among his abundant 


, locks. “Look at this, 0 king; is this a cause of vexation to 


me, most luckless that I am ?” And the king- laughed thereat. 


17 With a smile quoth he to his wife—while listened all the 
kings and citizens, and the kings who were assembled there— 
18 “Away with grief, 0 wide-eyed lady! thou must not weep, 
pretty one! Birth, growth, decline of life and other changes 
19 befall all living beings. I have studied all the Vedas ; I have 
offered sacrifices by thousands; I have given alms to brah- 
mans ; and I have begotten sons, O lady of finest countenance ; 
20 I have enjoyed along with thee pleasures which are very 
hardly attainable by mortals; and I have protected the earth 
21 well; I have borne myself ably in battles; I have langhed 
with my beloved friends; and [have sported in the heart 
of the woods. What else is there which I have not done, 
22 that thou art frightened at grey hairs, O lady? Let my hair 
become grey; let wrinkles come to me, 0 beauteous one ; let 
my body pass into weakness; for I have been successful, O 
23 Ménini! Because thou hast shown me a grey hair on my 
head, O lady, here then I take medical treatment therefor 
24 through resorting tothe forest. First in childhood there 7s 
* Mdnint. ; 


+ For bhipah read bhiyah. 


29. 


26 


27 


28 
29 


30 


31 


32 


33 


34 
35 


36 


37° 


THE KING’S NOBLENESS IN OLD AGRE. 579 


childhood’s action + similarly “there 7s action which 7s natural 
in youth ; and also ‘such as is fitting in early manhodd ; in old 
age there is resort to the forest. Since those who lived before 
me did x0, lady, and also those who lived before them, 
I see no reason whatever then for thee to shed tears. Away 
with thy vexation! Does not the sight of this grey hair 
cause me elevation? Weep not; it is futile.” 
Markandeya spoke : 

Then the kings and citizens who were in his presence did 
him reverence, and the kings addressed Rajya-vardhana with 
conciliatory words, O great rishi :— 

“It is not for thee to weep with this thy wife, 0 king ; it is 
we who must weep here, or rather all living beings. Since 
thou, O master, speakest the word indicating that thou wilt 
dwell in the forest, life falls therefore from us who have been 
tenderly cherished by thee, O king. We will all go, O king, 
if thou goest to the forest. All the inhabitants of the earth 
will thereby suffer loss in all their ceremonies without doubt, 
when thou, O master, shalt take up thy abode in the forest; 
and if that loss tends to injure righteousness, let that course 
be discarded. Seven thousand. years this earth has been 
guarded by thee ; have regard, O king, to the great merit that 
has accrued therefrom! The austerities, which thou, 0) ` great 
king,-wilt perform while dwelling in the forest, are not worth* 
the sixteenth part of this thy guardianship over the earth!” 

‘The king spoke : 

“Seven thousand years I have protected this earth; now 

this my time has come to dwell in the forest. I have begotten 


children. Now that I have seen my children and -their de- 


scendants, Death truly will not allow me a very few days. 


‘Understand, O citizens, that. this grey hair on my head has 
‘become’ a’ messenger from ignoble Death, who is very sharp 
‘in his actions. Being such, I ‘will place my son in my kingdom, 


and abandon worldly pleasures; and will, as a dweller in the 
forest, perform austerities until Yama’s troops arrive for me.” 


* For narhanti read ndérhati 2 


580 
38 


39 


40 


45 
46 


47 


48 ` 


49 


50 


CANTO CIX, 


Markandeya spoke : 
` Being desirous of departing to the forest the king then en- 
quired of the astrologers abont the best days and moments for 
anointing his son in the kingdom. And on hearing the king’s 
speech they became confased in mind; they who were skilled 


` ` 10176 scriptures knew not the day nor moment nor the hours.* 


And the astrologers spoke to the king with voices inarticulate 
with tears ;—“ Our yarious knowledge has perished after that 
we have heard this thy speech, O king.” 

Then people came in a multitude both from other cities and 
also from dependent countries, and next from that city. 
Springing up, O muni, the most eminent brahmans, their heads 


‘quivering with emotion, addressed the king who desired to 


depart to the forest;—‘‘Be gracious! Protect us, O king, 
as we have heen protected a long time past. The whole world 
will sink down, when thou, O king, hast betaken thyself to 
the forest. Do thou then so act, O king, that the world sink 
not. And while we, such as we are, live our very short time, 0 
hero, we desire not to see the regal throne deprived of thee, O 
lord.” 
Markandeya spoke : 


Thus both they and other dvijas heading the citizens, and 
kings, dependants and ministers appealed to him, and appealed 
again and again; bué when he does not withdraw his deter- 
mination to take up his abode in the forest, and returns them 
the answer, ^ Death will not suffer it,” both his ministers and 
dependants, and the citizens, and the aged men and the dvijas, 


‘assembled together and took counsel, “What mast be done 


66 ?' While they took counsel, O brahman, this reso- 
Intiondeveloped there among those who were devotedly attached 
to that most righteous king—‘ Giving ourselves over absolutely 
to deep meditation, we will with composed minds propitiate 
the Sun with austerities and beseech him for this king's life,” 
Being all resolved alike there on that object, some of them paid 


. adoration to the Sun.with their own bodies, by presenting to 


* Hord (the Greek word) ; or “the rising of the zodiacal signs.” 


51 
5 


53 


54 


56 


58 


59 
60 


61 


62 
63 


64 


INVOCATION To THE ऽएते, 581 


him the argha offering and presents and other oblations in due 
course; others gratified the Sun by maintaining silence, and 
others by repeating the Ri¢, Yajus and Séman hymns; and 
other dvijas abstaining from food and lying down on river sand- 
banks, wearied with austerities, made propitiation of the Sun ; 
and others, applying themselves to the oblation to Fire, day 
and night repeated hymns composed to the Sun; others cast- 
ing their eyes on the Sun remained standing there. Hven 
thus, applying themselves to those several rites, did they work 
in manifold ways with exceeding determination in order to 


| propitiate the Sun 


Now while they were striving thus to propitiate the Sun, 
Gandharva named Su-déman came near and spoke thus—“ If 
ye desire, 0 dvijas, to propitiate the Sun, let this then be done, 
whereby the Sun will become well-pleased. Therefore—there 
is a forest named Guru-vié4la, frequented by the Siddhas, in 
very mountainous K4ma-ripa—go there verily in haste. 
There perform your propitiation of the Sun with minds com- 
pletely composed ; the Siddhas’ friendly region is there; there 
ye shall obtain all your desires.” | 


Markandeya spoke : 

On hearing this his speech, those dvijas went to that forest 
and beheld the sacred and beautiful shrine of the Sun there, 
Those brahmans and men of other castes, diminishing their food, 
and being indefatigable, 0 braéhman, offered worship there en- 
riched with incense, flowers and oblations ; and with composed 
minds, celebrating his worship with flowers, ungnents and 
other gifts, with incense, perfumes and other fragrance also, 
with prayers, sacrificial oblations, food, lamps and other offer- 


` ings, those dvijas gratified the Sun, 0 bréhman 


The brahmans spoke 
Let us approach the Sun as our refuge, the god who in splen- 
dour surpasses gods, Danavas and Yakshas, the planets, and 
the heavenly bodies; the lord of gods, who dwelling also 
in the sky makes everything around brilliant, and penetrates 
the earth and the atmosphere with his rays ; even him who has 


582 CANTO CLIX. 


the names Aditya, Bhaskara, Bhanu, Savitri, Divakara, Pashan 
65 and Aryaman, Svar-bbdnu ;* him who has flaming rays, who 1s 
the fire which shall destroy the universe at the end of the four 
ages, difficult to be gazed at, who persists to the end of the 
final dissolution ; the lord of yogins, and the never-ending one ; 
66 ` who ts red, yellow, white and black; him who dwells in the 
oblation made to Fire by rishis, and among the gods of sacri- 
fice ; imperishable, sublime, secret, who is the supreme gate to 
67 final emancipation from existence; and who traverses the sky 
with hymns in the form of horses which are yoked together at 
his rising and setting ; who is always intent on cireumambulating 
68 Meru reverently. And we have sought unto the light-giver, 
who 25 not true and yet true, whois a sacred multiform place 
of pilgrimage, who is the permanence of the universe, and 18 be- 
69 yond thought; him who 18 Brahmé, who is Siva, whois Vishnu, 
who is Praja-pati; who ४ the wind,+ the atmosphere and water, 
70 the earth and its mountains and oceans ; who 7s the planets, the 
constellations, the moon and other heavenly bodies, trees bear- 
ing blossom and fruit, other trees and herbs; who sets in mo- 
tion righteousness and unrighteousness, among created 
beings, those which are manifest and those which are 
71 not manifest. Brahmé’s body, and 81९28, and Vishnu’s 
is the body, of thee, the Sun, whose special nature is three-fold 
72 indeed. May the Sun be gracious! May the Sun, of whom, as 
lord without beginning, all this world composes the body, and 
_ who is the the life of the worlds—may he be gracious to us! 
73 May the Sun, whose first{ form is luminous and can hardly be 
gazed upon because of its circle of splendour, and whose second 
74 form is the gentle lunar orb—may he be gracious to us! And 
may the Sun, from those two forms of whom this universe has 
been fashioned consisting of Agni and Soma—may he, the god, 
be gracious to us { ` 


` # Asa name of the Sun, not in the dictionary. 
- Vayu. 

` ‡ For eka-bhdsvaram read ekam bhdsvaram? The Bombay edition reada 
qkam aksharam “whose first form is imperishable.” 


7 


76 


77 ` 


78 


THE SUN GRANTS SHE KING LONG LIFR. 583 


Markandeya spoke 


While they are thus entirely worshipping him with praise 
and faith, the adorable Sun became pleased after three months, 
Obréhman. Thereupon issuing from his orb, with the same 
splendour as his disk possesses, the Sun, who is hardly to be 
gazed at, descended and displayed himself to them. Those 
brahman folk bowing in faith then prostrated themselves 
before the Sun, who is without beginning, as he manifested 
himself in bodily shape, while they quivered with thrills of 
awe ; exclaiming ^^ Reverence, reverence be to thee, the thousand- 
rayed one! Thou art the cause of everything—brilliant every 
whit. Thou art to be invoked against harmful assault, bemg 
the site of all sacrifices ; and to be meditated upon by those 


1११ 


skilled in religious devotion. Be thou gracious! 


Canto CX. 
The Majesty of the Sun, concluded. 


King Réjya-vardhana’s subjects besought of the Sun that the king 


-might reign ten thousand years more, and the Sun granted tt— 


But the king, distressed that the boon did not include all his 
family and subjects, went and propitiated the Sun, and at length 
gained his desire—This story is commented on and its merits are 
extolled. 

Markandeya spoke : 

Well-pleased then, the adorable Sun said to all the populace 
—‘ Choose, O ye dvijas and other people, what ye have wished 
to obtain from me!” 

Thereupon those br4hmans and other people gazing in fear 
on the fiery-rayed Sun, as he stood before them, prostrated 
themselves and said, O brahman :— 

The people spoke : 

Prostrating themselves they said then to the lord of the 
world who proffered them a boon—“O adorable Dispeller of 
darkness, if thou art pleased with our faith, then let our king 


=, 


a CANTO CX. 


live* ten thousand: years, free from sickness, victorious over 


- hig enenries, rich in his treasury, and with firmly-enduring 


10 


11 


12 


13 
14 
15 


16 


-youth ! May Rajya-vardhana live ten thousand years!” 


Markandeya spoke 

“So be it!” said the Sun to the populace, and became too 
dazzling for sight, O great muni. And they, having gained 
the boon and joyous thereat, assembled about the king. And 
having gained the boon completely from the thousand-rayed 
god, O bréhman, they made known to the king how it had 
happened. 

On hearing that, his queen Manini rejoiced, O brahman ; and 
the king pondered a long while and said nothing to the people. 
Thereupon she Ménini, whose mind was filled with joy, ex- 
claimed to the king her husband —“ How fortunate! Prosper, 
0 king, with long 1716 ! ” Thus did Manini courteously salute 
her husband in her delight, but the king said nothing, his mind 
being numbed with thought, O bréahman. She addressed her 
husband again, as he was rapt in thought with counten- 
ance bent downwards,—‘ Why dost thou not pive way to joy in 
this supreme moment of exaltation, O king? Thou shalt live 
free from sickness, with firmly-enduring youth, ten thousand 
years from to-day. Why nevertheless dost thou not rejoice ? 


‘But declare thou the reason, why thou hast thy mind drawn 


away by thought, even when a supreme moment of exaltation 
has been reached, O king ?” 
, The king spoke: 

How has a moment of exaltation come, O lady,.and why dost 
thou courteously salute me? When thousands of afflictions 
are incurred, is courteous salutation. wished for? t I shall 
liye alone ten thousand years, but not thou; when calamity 
befalls thee, shall I not have affliction? When I see sons, 
grandsons, and great-grandsons and other beloved relatives 
dead, will my affliction indeed be small ? And when my most 
faithful servants are dead, and when my circle of friends is 


* एव ; Stmane-pada: and again in this’ verse. 
+ For sabhdjanayishyate read sabhijanam ishyate as in the Bombay edition, 


17 


19 


०) 


27 


28 


THE KING'S DISTRESS AT A LONG SOLITARY LIFE, 585 


dead, there will then be boundless affliction for me continual- 
ly, O lady. They who with emaciated bodies, constantly 
attached to * righteousness, have performed austerities for my 
sake, they shall die, and I who enjoy the benefit shall live—this 
is censurable! ¶ ` This, such as zt 25, ts a calamity that has be- 
fallen me, O lady of beautiful hips; zt ४5 not a moment of exalt- 
ation. How again zs ४ thou dost not think in that thou dost 
courteously salute me now ? 
Manini spoke : 

O great king, as thou hast said, so indeed ४४ ४ ; herein there 
is no doubt. I and the citizens in our affection for thee did 
not perceive this mistake. Since it has gone so, consider what 
should be done in this matter, O lord of men. What the ador- 
able Sun has said in his graciousness shall not be otherwise. 

The king spoke : 

It is a benefit that my citizens and servants have done to 
me out of affection; how shall I taste enjoyments, without 
discharging my obligation to them ? I then in this position 
will go with subdned mind to the mountain from to-dayt and 
will practise austerities, abstaining from food, resolved to pro- 
pitiate the Sun. Since I shall live in firmly-enduring youth 
free from sickness ten thonsand years through that god’s favour 
therefore, if the adorable Sun erants us this favour, that all 
my people, my servants, and thou and my children, sons, 
grandsons and great-grandsons, and my friends shall also live, 
O lovely-faced one—then I shall continue in the kingdom and 
shall taste enjoyments with delight. If the Sun does not do 
this, then, O Ménini, I will practise austerities on the moun- 
tain there, abstaining from food until my life perish. 


Markandeya spoke : 
Being thus addressed by him, she said to the king then, “ Be 
it so!” And she also went with him to that mountain. The 
king” going with his queen to the sanctuary there engaged in 


# Ni-san-tata, not in the dictionary. 
+ Dhik-kara, not in the dictionary. 
+ The Bombay editicn inserts two lines here doubtfally. 


74 


30 


31 


37 


38 


39 


40 


CANTO CX. 


worshipping the Sun, being assiduous in his service, O brahman, 
and becoming emaciated through want of food ; and she, just 
as that king did, practised severe austerities likewise, endur- 
ing cold, wind and the sun’s heat. While he was worshipping 
the Sun and practising great austerities, when a year and 
part of the neat year had passed, the Maker of the day was 
pleased then and granted him, O dvija, a boon according to 
his desire for the sake of all his dependants, citizens and other 
subjects, and his sons, O excellent brihman. 

On gaining the boon, the king going to his city ruled his 
kingdom in joyousness, protecting his people righteously ; and 
he offered many sacrifices, gave away gifts day and night, and 
in company with Ménini indulged in enjoyments, being wisc in 
righteousness. He rejoiced* with his sons, grandsons and other 
descendants, with his dependants and citizens} for ten thonsand 
years ; he remained continuously youthful. 

A Bhargava named Pramati, after seeing that his exploit, sang 
this song while his heart was drawn out with astonishment,— 
“Lo, the power of faith in the Sun, in that king Rajya-var- 
dhana has been born for the increase of life of his own people 
as well as of himself! ” 

Thus I have related to thee, O brahman, what thou didst 
ask me, namely, the majesty of the lordt Aditya Vivasvat, the 
god who was in the beginning. The man who, after 
hearing the whole of that story of the Sun’s sublime majesty 
with the brahmans, reads it also during the space of seven 
nights, is delivered from his sins.§ And the intelligent 
man, who may hold this fast, hecomes free from sickness, 
possessed of riches and opulent; and is born again a man of 
great understanding in a great family of wise men.|| And 


* For samuditah read sa muditah. 

+ Pauttraih in the text; but read probably paurath, which I have adopted. 

t Vibho; but vibhok seems preferable and I have adopted it. The Bom. 
bay edition reads dditah, “ what thon didst ask me from the first.” 

§ Or “reads it also, is delivered from the sins which he has committed 
during seven nights ” as the Bombay edition reads. 

|| The Bombay edition inserts here, though doubtfully—“ And he truly 


41 


42 


43 


THE SUN’S MAJESTY. _ 587 


miserable are they who are smitten herein by the Sun, O best 
of munis.* The repetition of cach of these verses during three 
twilights destroys sin. And in whatever sanctuary of the Sun 
all this poem of his majesty is recited, there the adorable Sun 
withdraws not his presence. Therefore thou, 0 brahman, who 
desirest to gain great merit, must retain this poem of the Sun’s 
sublime majesty in thy mind and must mutter it over. Verily 
he who makes a gift of a milch cow with gilded horns and 
most handsome body, and the man who self-possessed listens 
to this poem for three days—equal are the merit and reward 
of them both, 0 brahman 14 


Canto CX. 


The guide to the genealogies. 


Manu had seven sons, whose names are mentioned—and also a child, 


who was born as a daughter named Ild, and afterwards became 
aman by name Su-dyumna—This child as 114 had a son Purt- 
ravas, who reigned at Pratishthdna, and as Su-dywmna had three 
sons. 

Markandeya spoke : 

Such power has the adorable Sun, who is without beginning 
and without end, concerning whose majesty thou, O Kraush- 
tuki, dost ask me in faith. He is the Supreme Soul among 
religious devotees who meditate deeply on the dissolution of 
their intellects; वुं he ८5 the Conscious Soul among those who 


who after hearing of this exploit sacrifices with great sacrifices replete with 
boons and fees, gains honour as his reward.” 


* The Bombay edition reads differently—‘‘ And the verses which were 


herein addressed [read abhihitéd for abhihatdé 7] to the Sun, O best of munis, 
the repetition of each of these verses during three twilights destroys sin.” 


+2For dvijdgryam read dvijdgrya. 
{ This is the best meaning that I can get out of the text—Paramdtmd sa 


yogindmlyuiijatdém detasdm layam, which is the reading in the Calcutta, Bombay, 
and Poona editions, though the last in its corrigenda alters it to yogdndm; 


588 , CANTO (भा, 


apply the Saakhya doctrine to the knowledge of spirit; and 
he is the Lord of sacrifice among those who are sacrificers : * 
3 while Vishnu, Siva and Brahma each supports the Sun’s 
supremacy. 
Manu was his son, 8, solver of doubts in all matters, the ruler 
4 of a manv-antara, whose is the seventh period, O brahman. 
Ikshvaku, Nabhaga and Rishta—who were great in strength 
5 and prowess—and Narishyanta, 0401462, Pishadhra and 
Dhrishta ;+ these were that Manu’s sons, each the guardian of 
6 aseparate kingdom. All were celebrated in fame, all had the 
utmost skill in arms and weapons. 
Seeking yet again for a son who should be more distinguished, 
7 Manu, best of the skilful ones, offered a sacrifice to Mitra 
and Varuna; in which sacrifice moreover when the offering was 
perversely made through the improper conductt of the priest, 


and then sa yogdnam must be read as one word sa-yogdndm. But the text 
is no doubt corrapt ; yogindm should be yogindm, and yufijatim should per- 
haps be yutijdndndm, though both Parasmai-pada and Atmane-pada have the 
meaning “to meditate deeply.’ Mahamahopadhyaéya Hara Prasad Sastri 
suggests also that layak would be better than layam and would translate 
thus, ‘‘He ig the Supreme Soul to those who are successful in meditation 
[१.९.) the Vedantists]; he is that in which the minds of those who are en- 
gaged in meditation, but who are not yet successful, are absorbed”? [i.e., the 
Saguna Brahman of the Vedantists]. 

* Yajnheéo yajvindm api; but yajvandm must be read for yajvindm, and 
Mahamahopadhyaya Hara Praséd Sastri gives it the meaning “ to those who 
consider sacrifices to be the means leading to beatitude” [i.e., the 
Mimaznsists ]. “ 

+ Only seven 80118 are mentioned here. The number 18 generally given as 
ten. There is much diversity regarding the names of all of them except 
Ikshvaku, Narisbyanta, and Dhryishta. Other names omitted are Saryiti, 
Karfisha, Vena, and Prémsu. See Wilson’s Vishnu Purdna, book IV, obap- 
teri, notes. The second and third names Nabhaga and Rishta are sometimes 
given as a single name, Nabhagadishta in the Veda and Naébhanedishtha in the 
Aitareya Brihmana; and the last-named book says—he was given to sacred 
study, his brothers deprived him of his share in the paternal property, and re- 
ferred him to their father, and by his father’s advice he helped the Angirasas 
in their sacrificial session and obtained great wealth (V. ii. 14). 

t For édpahrite read ¢dpahute, as in the Poona edition, The verb apa-hu is 


(9 9 


10 


12 


13 


14 


15 


16 


17 


MANU’S DESCENDANTS. 589 


O great muni, a daughter was born to Manu named 114, slen- 
der of waist. On seeing that daughter born there, Manu 


offered praise to Mitra and Varuna then and spoke this word, 


— When I made made the sacrifice with the prayer, ‘ Through 
your favour may I obtain a distinguished son,’ a daughter was 
born to me who am wise. [f ye being gracious grant me a 
boon, then let this my daughter, through the favour of you 
both, hecome a son endowed with surpassing virtues! ' And 
when these two gods in sooth said, ^ Be it so!” that same 
daughter Ila became forthwith a son famed by the name 
Su-dyumna. 

And afterwards that wise son of Manu, while roving the 
forest a-hunting, was turned into a woman through the wrath 
of the god;* in which condition Soma’s son Budha begat of 
her a son named Pururavas,t who was a mighty universal 
monarch. When that son was born, Su-dyumna again per- 
formed a great horse-sacrifice and regained a man’s nature anid 
became a king. 

Su-dyumna during his manhood had three sons, Utkala,t 
Vinaya§ and Gaya,|| who were most valiant, given to sacrific- 
ing, great in hodily strength. Now those three sons, who 
were born to him during his manhood, enjoyed this earth { 
while governing their minds in righteousness. 


not in the dictionary. The Poona commentary explains apahute apaddrdt by 
viparita-havane vyatyayat. 


# The Hari-V. narrates only one change, namely, from womanhood (after 
she had given birth to Purdravas) to manhood (x. 615-87). 
¢ Properly Purtravas, as in verse 17. 


t From whom were descended the Utkalas, see note * on canto Ivii, verse 
43, and also verse 53, pp. 327 and 341 ante; all the authorities agree about 


this. 


§ He is also called Vinata, VinataSva, and Haritasva by different-authorities. 
\He was king of the East according to the Matsya Pur., and king of the West 
according to the Hari-V. (x. 631-2) and Vayu Par. 

|| He gave his name to the city Gaya, as all the authorities agree; and he 
was king of the East as the Hari-V. says (x. 631-2). 

भु The Bh4gavata Pur. says wrongly all three sons were rulers of the South, 
Dakshindpatha. i ; 


590 


18 


CANTO (शा. 


But Purtravas, who was born of that monarch Su-dywmna 
during his womanhood, got no share of the earth, because he 
was Budhas son. Thereupon at Vasishtha’s word Pratish- 
thana,* an excellent city, was given to him; he became king 
in that exceedingly charming city. 


Canto (शा. 


The Story of Pushadhra. 


Manus son Pushadhra while hunting accidentally killed « brdhman’s 


6 


eou-—The brahman’s son fell into a rage and cursed him—The 
brdhman reproved his son for his passionate conduct, but the curse 
could not be altered and Pushadhra became a Sidra. 


Markandeya spoke: 

Mann’s son who was named Pashadhra ¶ went a-hunting to 
a forest. While walking about in that dense lonely forest he 
lighted upon no deer at all, he was scorched by the sun’s rays, 
and his body was seized with hunger, thirst and heat as he 
walked hither and thither. Then he saw there a beautiful 
cow which yielded milk for sacrifice, belonging to a bradhman 
who maintained the sacrificial fire, half the body of which was 
hidden among creepers. { Thinking she was a gay4l, he shot 
her with an arrow, and she fell to the earth, pierced to the heart 
with the arrow. Thereupon the sacrificial priest’s son Tapo- 
rati,§ who was a religious student, on seeing his father's sacri- 
ficial cow stricken down cursed him; and sent forward his son 


* Manu gave this city to Su-dynmna who was excluded from the paternal 
dominions hecanse he had been a female, and Su-dyomna gave it to Puriravas. 
It was sitnated on the north bank of the Ganges at its junction with the 
Yamuna (Hari-V., xxvi. 1871 and 1411-2). 

+ This name is generally written Prishadhra, which is the correct form. 

} This is the reading of the Poona edition, latdntar-deha-¢hanndrdhdm $ the 
text of the Calcutta edition is erroneous. The Bombay edition reads less pro- 
perly latdntar-deha-chinndrdham. 

§ I have not found this name elsewhere. 


PUSHADHRA IS CURSED RY A BRAHMAN, 591 


named Vabhravya* who tended the cow. Then, O muni, his 
7 mental feelings were overcome by wrath and resentment, and he 
fell into a rage, while his eyes rolled and were blurred with drops 
of perspiration that trickled down. The king Pishadhra seeing 
8 that muni’s son enraged said,—“ Be gracious, wherefore dost 
thou give way to anger like a siidra. No kshatriya, no 
vaigya † in trath indulges so in wrath as thou dost lke a 
Sidra, thou who art born in the noble family of a brahman.” 


Markandeya spoke : 
9 When that son of a pre-eminent brdhmant was upbraided 
thus by the king, he cursed the evil-souled king, saying : “ Thou 

10 shalt become § a siidra indeed! Whatever sacred lore thou 
hast learnt from thy guin’s mouth shall waste away, because 
thou hast hurt this my gurw’s sacrificial cow.” 

11 When cursed thus the king hecame angry, yet he was tor- 
mented greatly by that curse. He took water up in his hand, 

12 intent on cursing the other in retaliation, O brahman. That 
brahman also gave way to wrath in order to destroy the king. 
His father approached him hastily and forbad him in sooth, 
saying— 

13 “My son, enough, more than enough, of wrath which 
does not counteract hostility ! || Verily calmness is beneficial 
to the twice-born in things of this world and of the next 

14 world. Anger destroys austerities; and the angry man falls 
away from long life; the angry man’s knowledge melts away, 


* This isa patronymic from Vabhru or Babhru  Viévainitra had a son 
Vabhru from whom was descended the family of the Vabhrus (Maha-Bh., 
Anusas.-p., iv. 249-259 ; Hari-V., xxvii, 1463-67 ; but see Aitar. Brah, VII. iii. 
18); and Sannaka had a pupil named Vabhru (Wilson’s Vishnu-P.—edit. F. 
Hall—IIT. vi.) ; but the name Vabhravya soon after Manu’s time seems ont of 
place. 

+ The Poona edition gives the right reading, na kshatriyo na vd vaitsya ; 
ihe Calcutta edition wrongly puts the accusatives. 

† Maulinah; =éreshthasya according to the commentator. This mcaning 
is not in the dictionary. 

§ For bhavishyati read bhavishyase. 

|| For kopendydti-vairind read kovondprativairind as in the Poona edition, 


592 
15 


16 


17 


18 


19 


20 


CANTO (शा. 


and the angry man fails of his object also. There is no right- 
eousness in the man of angry disposition; and the passionate 
man obtains not his object; nor among those whose minds are 
possessed by wrath is the obtaining of their wishes enough for 
happiness. If the king has killed this cow with his full know- 
ledge, it is right for one, who perceives what is for his own 
benefit, to extend pardon here. Or ४ he has slain this my 
cow in ignorance, how then is he worthy of a curse, since his 
mind was not evil? Whatever man, while seeking his own 
good, harasses another—merciful men should shew pardon to 
that man in the knowledge that he is benighted.* If wise 
men inflict punishment for what is done by a man in ignorance, 
I esteem him more than the wise men ; better are the men 
who are ignorant. + Invoke thou no curse now on this king, 
my son; by her own action indeed this cow has fallen in a 


painful death.” 
Markandeya spoke: 

Pishadhra also, prostrating himself with bowed neck be- 
fore the muni’s son, exclaimed aloud, ^^ Be gracious!” and‘‘ She 
was slain by me in ignorance, for I thought she was a gayal ; 
a cow must not be killed; through ignorance, O muni, I slew 
thy sacrificial cow. Be thou also gracious to me, O muni!” 


The rishi’s son spoke : 

Since my birth, O king, I have uttered nothing in vain, 
and my anger this day can never be altered, illustrions sir. 
Therefore I cannot make this curse otherwise, O king; but 
the second curse which was prepared for thee is averted. 

The father then took the son who had spoken thus and went 
to his own hermitage. And Pishadhra in sooth became a 


gidra. 


* Or, “to that man whose nnderstanding ia foolish.” 
+ Tam appears to be the right reading; but read tad instead of tam? “then 
better than the wise are, in my opinion, the men who are ignorant.” 


XABHAGA LOVED A VATAYA MAIDEN: 99; 


CANTO OXITT. 


rt 


Nabhiga’s exploits. 


Kurusha’s descendants were the Kérushas—Dishta’s son was Nébhdga ; 


lo 


> 


Na&bhaga wanted to marry a varsya maiden—Her father referred 
the matter to the king Dishta, and the king consulted the rishis— 
They declared the prince might marry her, provided he first 
married a kshatriya maiden—He spurned that and took her— 
The king tried to vanquish him by force, but was caused by a 
brahman to desist, on the ground that the prince had degenerated 
11110 a varsya. 
Markandeya spoke : 

Karusha’s sons were the Kaérushas,* who were kshatriyas 
und warriors. Now they were seven hundred valiant men ; 
and from them descended others in thousands. 

Now Dishta’st son was Nabhagau;t he continued in the 
bloom of youthfuluess. He saw a most surpassingly charm- 
ing vaisya maiden. As soon as he beheld lier, the prince was 
stricken in mind with love; he became absorbed in sighs and 
reproaches. He went to her father and asked for the vaisya 
maiden in marriage ; and then to the prince, whose mental 
feelings were under the dominion of the god of love, spoke 
her father—to the king’s son spoke he, joining his hands respect- 
fully, being afraid of the prince's father, this speech as he 
howed with deference, O brahman—‘“ Nobles of thy class are 
the enjoyers of the earth ; dependants are we, paying tax to 


* See note + to canto lvii, verse 53, p. 341 ante. 

+ This Dishta must be the Rishta mentioned in canto oxii, verse 4. The 
name is given variously as Nedishtha, Dishta, and Arishta. The Hari-Vaméa 
says two of his sons thongh vaigyas hecame brahmans (zi. 658); and the 
Bhégavata Pur. says two of his sons, though kshatriyas obtained hréhman- 
hood (IX. ii. 17). 

वं Ndbh4ga and his descendants are named in Vishnu Pur, IV. i. The 
Purdnas agree generally that he was degraded to hea vaisya. His descend- 
ants and their exploits form the remainder of this Puréna. There were 
other kings afterwards of the same name, 


19 


594 ` CANTO CRIT. 


you. Why dost thou earnestly desire connexion with us who 
are not thy equals ? ” 


The prince spoke : 

7 Equality of the human body is wrought by love, folly and 
other feelings, So indeed the human body is endowed with 
8 those very feelings at the appropriate time,* and thus in truth 
those feelings also come into existence for its benefit. And 
different feelings, different persons exist when folk exist of 
9 separate castes. Moreover, other feelings alsof that are in- 
appropriate become proper according to season, and (21९८75९ 
appropriate feelinys become inappropriate ; for propriety de- 
10 pends upon season. As the body is fattened by food and other 
things that are longed for, so that same body when used{ with 
11 due regard toseason is well regulated.§ Do thou accordingly 
bestow this thy highly esteemed daughter on me; otherwise 

calamity will be beheld in my body. 


The vaigya spoke : 
12 We are under another’s authority, and thou art under an- 
other’s authority, namely the king’s. When he thy father 
permits thee, take thou her; I will give her. 


The prince spoke : 
13 Those who treat gurus|] with respect should consult their 
gurns{] in 81] things that must be done ; but not in such things 
as this, things which are not to he done, ** do the words 01 


* Or, “season.” 

+ For anydan api read anydny api, as in the Poona edition. 

4 Bhuktam. The Poona edition reads bhitam ; and the meaning would be 
‘‘that same body when so constituted with due regard to season is wel] 
regulated.” 

§ Parigishyate. I take this as the passive of pari-éds; but कवा ईत ig not 
in the dictionary. 

|| Venerable persons, parents or spiritual preceptors. 

शु For guruvo read guravo here and in the next verse. 

** For the text édrigeshu a-kdryeshw it seems ddrigeshu kdryeshu woulda 
be better—“bnt not in snch husinesses as 11118 do the words of gurus have 
scope.” 


MARRIAGE BETWEEN KSHATRIYAS AND VAIBYAS. 595 


14 gurus have scope. What has Love’s conversation to १० with 
listening to gurus? This is incompatible. In other things 
men should consult their gurus. 


The vaisya spoke : 

15 Such, even this, is Love’s talk! I, I here, will ask the guru, 
thine, the suitor’s. My talk is not based on the speech of 
love. 

Markandeya spoke : 

16 When addressed thus the prince became silent. And he, 
the vaisya, related to that prince’s father all that the prince 

17 thought. Thereupon his father summoned, before him the 
chief dvijas, Ricika* and the other brahmans, and the prince ; 
and he made known the matter as it had been announced to 

18 him; and after making it known he, being so situated 2५८ the 
matter, said to the munis,—*‘ The best of dvijas deignt to 
declare what ought to be done.” 


The rishis spoke : | 

19 O prince, if thou hast love for this vaisya’s child, then let 
this ordinance of righteousness} verily be observed, but let it 

20 be observed in the order enjoined bylaw. Marriage was enjoined 
for princes in the first place with the daughter of one who had 
been royally anointed. Be it so now first in thy case ; and im- 
mediately afterwards this mazden also shall become thy wife. 


* A famous rishi, son of Bhrigu and father by Satya-vati of Jamadagni; 
see Maha-Bh., Santi-p. xlix. 1716-21; Hari.-V., xxvii. 1423-63, and उख्या. 
1761-76; and Visbnu Pur, 1V. vii. He married Satya-vati, daughter ef Gadhi 
king of KAnya-kubja, by giving a present of a thonaand horses for her (Maha- 
Bh., Vana-p. cxv. 10144-1583, and Udyoga-p. cxviii. 4005-7). Though Satya- 
vati is connected with the R. Kanésiki (the R. Kosi, 866 cante Ivii, verse 
18, note **) in the passages cited above from the Hari V. and Vishnu Pur., 
yet Rid¢ika ia generally connected with the weat coast arcund the Gulf of 
Cambay (see Maha-Bh., Vana-p. ९४४77, 10221-27 and the two other passages 
last cited above), and Dyuti-mat kiog of 9६1२ (866 canto lviii, verse 6, 
note §) gave his kingdom to Riéika (Maha&-Bh., Santi-p. cexxxiv. 8607, and 
Anuéas-p. cxxxvii. 6267). 

+ For arhanti read arhantu ? ‘Let the best of dvijas deign, &c.” 


{ 1.6, marriage. 


996 
21 


22 


23 


24 


29 


26 


27 


28 


29 


30 


31 


32 


CANTO CXIII. 


In this way no wickedness will attach* -to thee when thou en- 
joyest her thus ; otherwise it does accrue: thy high rank comes 
from marriage with exalted maidens.t 

Markandeya spoke : 

When admonished thus, he flung aside altogether that 
speech of those high-souled munis; and going outside he 
seized her, and raising his sword aloft exclaimed,—‘‘ I have 
carried off the vaisya’s daughter by the Rakshasa form of 
marriage ; let him who has power here rescue her!” 

Then the vaisya seeing his daughter seized, O brahman, 
hastened to that prince’s father for help, exclaiming “ Save 
her!’’ His father enraged thereat gave command to his great 
army—‘ Let him be slain ; let wicked Na&bhaga who violates 
righteousness be slain!” Thereon that army fought indeed 
with the king’s son ; 1t was laid low then in great numbers by 
him, who was skilled in weapons, with his weapon. The king, 
on hearing that the army was slain by the prince, went forth 
himself indeed to fight, surrounded by his army. In the 
battle then which took place between the king and his son, the 
father excelled the prince in weapons and arms. 

Thereupon a wandering Muni suddenly approached from 
out the air and spoke back to the king ;— 

“Cease from combat. O illustrious sir, thy high-souled son 
is in the right here; moreover fighting between thee and a 
थाई यु is not according to righteousness, O king. A 11811 - 
man who marries wives among all the castes, provided that 
be marries first a brahman woman, incurs no injury in his 
brahman-hood. Likewise a kshatriya who marries first a 
kshatriya’s daughter, encurs no harm if he marries wives from 
lower castes ; and therefore, O king, these other weves§ fall not 


* Bhavitd in the Poona edition is better than bhavati. 

† The Calcutta edition reads utkrishtdbdlikdm haran; the Poona reading 
is uthrishtdbdla sarvadd, and the Bombay reading utkrishtdbdlakd-naydt. 
From these readings it would seem the correct reading should be utkrish (2. 
bdélikd-naydt, and I nave adopted this. 


{ Explained in verses 35 and 36 helow. 
§ Le,, daughters of vaisyas and ऽता) as the commentator. explains. 


33 


34 


39 


36 


37 


NABHAGA MARRIED THE VAISYA MAIDEN. 597 


bd ------ ~ कै < (नि | ° 
from their own righteousness. Thus a vaigya, who marries first 


8 valsya woman and afterwards a girl born from a sudra 


family, isnot excluded from the vaigya family. The law is 
thus declared in order. Brahmans, kshatriyas, vaisyas, who 
do not first marry women of the same caste,* fall by marrying 
women of other castes, O king. Whatever excluded woman 
a man marries after neglecting union in his own caste, of that 
woman's caste let him indeedt become a participator. This 
thy son, who is such, has fallen to vaisya-hood; he is of 
wretched understanding. He has no right to combat with 
thee a kshatriya. We do not acknowledge this to beareason 
for combat, O royal scion; and since this shall be so, desist 


| ११9 


thou from the business of battle ! 


Canto. CXIV. 


ns 


Nabhaga’s explotts. 


{८040८ married the vacsya maiden and became a vatsya—He had a 
Nabha | 


son Bhanandana, who with the help of the risht करद conquered 
the earth and offered the soverecgnty to his father Ndbhéga— 
Ndbhdga declined tt as he was a vaisya, and his wife Su-prabha 
then explained to him, that she was not really of vaisya descent, 
but the daughter of king Su-deva who became a vaisya wnder the 
risht Pramatt’s curse, because he would not rescue Pramatt’s wife 
from his own friend Nala. 


Markandeya spoke : 

The king thereupon desisted from battle with his son; and 
he indeed, that iing’s son, married that vaisya maiden. He 
became a vaisya thereby. Starting up he spoke to the king, 
«५ 0 king, let it be declared to me what I must do.” 


* For sa-varnd- read sva-varnd- ¢ but the meaning would be the same. 
+ For no ’pi tad-vastu-bhdg read so ‘pi tad-varya-bhdg asin the Poona 
edition, 


598 


3 


10 


१ ८। 


CANTO CXIV. 


The king spoke: 

Let Babhravya* and the other ascetics, who are engaged in 
the superintendence of righteousness, declare what is the occu- 
pation for this man for the end of righteousness—do thou act 
accordingly. 

Markandeya spoke : 

Then those munis seated in the council announced that for 
him the tending of cattle and cultivation and trade should be 
the highest righteousness. And the king’s son complied with 
what was declared by those expounders of righteousness to be 
righteousness for him who had fallen from his own sphere of 
righteousness. 

A son was born to him afterwards, who was famed by the 
name Bhanandana.t Being sent by his mother who said, “ Be 
a keeper of cattle, my son,” he went forth ; and when enjoined 
thus by his mother, he prostrated himself before his mother 
and went to the royal rishi Nipat who had resorted to mount 
Himavat; and approaching him Bhanandana held his feet 
according to rule, and prostrating himself before this royal 
rishi spoke : 

^" Adorable sir, verily I have been commanded by my mother 
thus, ‘Be thou a keeper of cattle’§; and yet I must protect 
the earth; how can there be assent to her? Verily I must 
protect the earth,|| when it may be appropriated] by men. 
This my earth is assailed by powerful heirs. Shew me how 
I may gain the earth through thy favour, O lord ; I will carry 
out thy command ; I am prostrate before thee.” 


* See note * page 591. 

+ Or Bhalandana according to the Vishnu Pur. IV. i. 

‡ This was apparently Nipa of the Paurava race, who was king of Kém. 
pilya. He had a hundred sons who were all styled Nipas. His dynasty lasted 
till! Ugrayndha killed all the Nipas just before the Pandavas’ time; see 
Hari-V., xx. 1040, 1060-73,1082-86 ; Matsya Pur. xlix. 52-59. 

§ Go-pdla. | 

|| Gauhk pdlantyd, There 8. double pun here with go, “cattle” and “ the 
earth,” and the verb pal, “to tend” and to protect.” 

{| There is also a play on the words svi-karana, “ assent,” in verse 9 and 
stut-krita, “‘ appropriated,” here. 


12 
13 


14 


19 


16 


18 


19 


20 


22 


BHANANDANA GAINS THK KINGDOM. 2५५) 


Markandeya spoke : 

The royal rishi Nipa then gave to high-souled Bhananda 
a complete set of weapons, O brahman. After acquiring skill 
in the weapons he went to his paternal uncle’s sons, Vasurata 
and the other sons, O dvija; he was so commanded by that 
high-souled 225४. He demanded half of the kingdom as be- 
fitted his father and paternal grandfather ; and they said,—* A 
vaisya’s son thou art; how shalt thou enjoy the earth?” <A 
battle then occurred between Bhananda who was skilled in 
weapons and those his kinsmen Vasurata and the rest, who were 
angry and showered weapons on him; but vanquishing them 
all when their troops had been shattered with his weapons, 
he, wise in righteousness, took the earth away from them by 
righteous combat. After vanquishing his foes, he next pre- 
sented all the earth and the sovereignty to his father; and his 
father did not accept it, and in front of his wife made an- 
swer to the son then. 


Nabhaga spoke: 
O Bhananda, this kingdom is thine; let it which was ruled 
by thy ancestors be ruled by thee. 


The king spoke :* 

{ did not rule the kingdom ; I was not devoid of the capacity 
for it+ formerly ; but preferring a vaigya’s condition I obeyed 
my father’s command to that effect. Because I showed want 
of affection for my father in that I wedded a vaisya maiden, I 
did not become a king, who enjoys the sacred worlds until the 
subversion of the world has arrived.{ If disregarding his 
command again I rule over the earth,.there is verily no final 
emancipation from existence for me thereafter even during 
hundreds of kalpas. Nor indeed is it fit that I, who have my 


* This heading is superfluous; it is still Nabhaga who speaks. 

+ Ndsdmarthya-yutah. The commentator explains it by ati-sdmarthya-yuto 
“pi, “I did not rule the kingdom, although I possessed exceptional capacity 
formerly.” । 

t For ydvad-dhiita-samplaveh the Bombay and Poona ‘editions read ydévad- 
dbhita-samplavam “An avyay{-bhdva compound is preferable. 


600 CANTO XIV 


own pride, should eujoy the kingdom which thou hast won by 
thy arm, when I have no desire for it, like any weakling. * 
23 Rule thou the kingdom thyself the while, or relinquish it to 
thy heirs. For me it is good to keep my father’s command 
and not to rule the earth. 
Markandeya‘spoke : 
24 Laughing thereat his wife, the lady Su-prabhé by name, 
made answer {0 her husband, ^^ O king, take the mighty king- 
25 dom. Thou art no vaisya, nor indeed was J born of a vaisya 
family, O king; thou art a kshatriya and I also was born of a 
26 family of kshatriyas. Formerly there was a famous king Su- 
deva + by name, and his friend was king Dhimrasva’s son 
27 Nala.t Accompanied by his friend he went to the wood Amra- 
vana, § he to sport with his wives in the month of spring, O 
28 king. ' Accompanied by those wives and attended by that friend 
29 he enjoyed many kinds of drinks and food then. Afterwards 
he saw the extremely fascinating and royally born wife of 
30 Cyavana’s son Pramati || on the bank of a tank. His friend 
Nala, who was intoxicated and not in his right mind, laid hold 
of her, the while she cried out ^^ Save me, Save me!” even as 
31 the king looked on. Her husband Pramati, on hearing her 
32 cry, at once came up hastily exclaiming ^^ What is it?” Then 


* For durbalasyeha read durbalasyeva, as in the Poona edition. 

+ 1116 most famous king of this name appears to have been Su-deva of 
the Kasis who had a great contest with the Vitahavyas, and was father of 
Divodasa (Maha-Bh., AnuSag.-p. xxx, 1950-54); but this story pays no regard 
to chronology. ॥ 

{ There were many kings of this name, but none of them (as far as I have 
found) son of Dhimrdésva. One of the kings of Vaisali was Dhimraiéva 
(Vishuu Pur. IV. i.) 

§ I have not foand any wood of this name in western India where this story 
is laid; but Amra-yana may mean simply “a grove of mangoes.” 

|| Cyavana was a famous rishi, 801 of Bhrigu. He married Sakanya 
daughter of Mannu’s son Saryati, and by her had a son Pramati. Pramati 
married. Ghritééi; see Maha-Bh., Adi-p. ए, 870 and 871, and. viii. 939, 940; 
and Vana-p. oxxii ; also Sata-patha Brah. IV. 5; Aitar.-Bréh. VIII. iv. 21). 
Cyavana’s region was in the west near the mouth of the R. Narmada, 866 
Maha-Bh., Vanasp. lxxxix, 8364, 8364 and 8365 ; cii. 8737-40 and cxxi, 10312. 


33 | 


34 


35 


36 


PRAMATI'S CURSE ON SU-DEVA AND NALA. 601 


he saw king Su-deva standing there, and his wife in the 
grasp of Nala, who was very much out of his senses. Pramati 
spoke to the king then,— 

५ Make this man quiet! And thou art the ruler ; thou, Sir, 
art the king; and this Nala is a bad man, 0 king.” 


Markandeya spoke : 

On hearing that distressed rishi’s appeal, Su-deva deterred 
by reason of Nala’s high position replied,—‘ I am a vaisya; 
seek someone else, a kshatriya, in order to rescue her.” Then 
Pramati enraged, burning forth as it were with splendour, 
made answer to the king who said “ I am a vaisya.” 

Pramati spoke : 

Be it so! thou, Sir, art a vaigya.* A kshatriya 7s so named 
because he guards one from injury.+ Kshatriyas hold the 
weapon in order that there may be no cry of distress. Thou 
being such art no kshatriya ; verily thou shalt be a vaigya of 
base family. 


Canto CXY, 


Su-prabhdé continues her story to Nabhadga—That Pramati reduced 


Nala to ashes, and, on Su-deva’s imploring pardon, mitigated the 
curse on Su-deva, with the promise that he should regain his 
kshatriya-hood—Also that she had been the daughter of the royal 
risht Su-ratha, and had been cursed by Agastya to be born a 
varsya womun temporarily. 

Markandeya spoke : 

After imprecating the curse on him then, Pramati, the 
descendant of Bhrigu, enraged and burning up, as it were, the 
three worlds by reason of his wrath, spoke to Nala, O dvija ;— 
“ Tnasmuch as thou, Sir, intoxicated with lust, forcibly seizest 
my wife here in my hermitage, become thou therefor ashes 


* For vaigya read vaisyah as in the Poona edition. 


+ Keshatriyah kshata-rakshandt. For a different derivation; see canto oxxii. 
24, oe 


16 


12 


13 


14 


15 


CANTO CXY. 


forthwith.” And then immediately as he uttered that speech, 


Nala, consumed by the fire that sprang from the risht’s body, 


became forthwith a heap of ashes. 

On seeing that rishi’s power then Su-deva sobered thereat, 
bending himself in reverence, said thus—‘‘ Grant pardon ! 
grant pardon! Let that which I have spoken,* adorable sir, 
a thing disordered by reason of intoxication through drinking 
spirituous liquor, be pardoned ; be thou gracious ; let this 
curse be turned aside!” Being thus propitiated by him, Pra- 
mati, the descendant of Bhrigu, whose anger had passed off 
when Nala was burnt up, replied with mind devoid of strong 
feeling ;—“ The word which I haveuttered shall not be otherwise; 
nevertheless being gracious I will do thee a supreme favour. 
Thou, sir, shalt be a vaigya by race-—of this there can be no 
doubt; thou, a kshatriya, shalt be a vaigya soon in the very 
next birth. When a kshatriya’s son shall seize thy daughter 
by force, thou being seized by one of thy own race shalt then 
become + a kshatriya again, O vaisya.” Thus that Sn-deva 
as a vaisya became my father, O king. 

Hear also, illustrious sir, all the storyt wholam. There 
was of yore a royal rishi named Su-ratha on mount Gandha- 
madana, who practised austerities, restricted his food, aban- 
doned worldly associations, and abode in the forest. On his 
seeing then a maina§ fallen from a hawk’s beak to the 
ground, compassion sprang up within that high-souled rishi, 
and he swooned therewith ; then when the swoon passed off, I 
was produced from his body, and seeing me he took me with 
a loving mind. ““ Because she has been born from me, while I 
was overcome with compassion, she shall therefore be known by 
the name Kripd-vati” ||—so said he, my lord. Thereafter 
growing up in his hermitage, I used to wander day and night 


* For yad uktavdms tvam, read yad uktavdms {एद asin the Poona edition, 
aud the commentator says aham must be understood. 

+ For bhavishyati read bhavishyast, 

t For tvat-sarvam read tat sarvam. 

§ Sdrikd, a bird. 

|| “Full of compassion,” 


AGASTYA’S CURSE ON KRIPA-VATI. 603 


through the woods also with my girl-companions of the same 
16 age. Then the muni Agastya’s brother, who was known as 
Agastya,* while seeking for forest-products 10 the forest, 
17 was angered by my girl-companions and cursed me; and I said 
—“‘No offence have I committed against thee, O best of dvijas ; 
why because of an offence by other girls hast thou cursed me ?” 


The rishi spoke : 

18 “By reason of contact with the bad even that which is not 
bad becomes bad, just as a jar containing the five substances 
obtained from cows † becomes spoilt if a drop of spirituous 

19 liquor falls 26 2. Since thou hast fallen prostrate and. pro- 
pitinted me by declaring ‘I am not bad,’ hear therefore whatt 

20 favourl wilido to thee,O maiden. When, being born in-a 
vaisya family, thou shalt admonish thy husband § to wnder- 
take kingly rule, thou shalt then fully recover the remembrance 

21 of this existence ; and thou shalt resume thy kshatriya caste 
along with thy husband and shalt obtain heavenly pleasures. 
Go now, let fear depart from thee !”’ 

22 Thus was I cursed formerly by that great rishi, O king of 
kings ; and my father was thus cursed by Pramati formerly. 

23 So thou art not a vaigya, O king; nor was my father a vaisya ; 
nor indeed am I; || how dost thou, who art not degraded, 
become degraded in marrying me who am not degraded ? 


* Or Agastya. 

¢ Milk, cheese, butter, urine and dung. 

{ For frinuydt read Srinu yat, as in the Poona edition. 

§ Tvam putram, “thou shalt admonish thy son, &c.,” is the reading in the 
Calcutta and Poona editions, but the latter in its Corrigenda alters it to sva- 
patim, and I have followed this. 

|| Na tvam hi is the reading in the editions, but is incorrect. I venture 
to amend it to na tv-aham, and have translated it accordingly. Another emend- 
ation is to read sa for na, and then the meaning of these and-the following 
words would be—“ How indeed dost thou, who art such and who art unde- 
graded, become degraded in marrying me who am undegraded ? ”’ 


604 


CANTO GXVI. 


Canto CXVI. 


The Exploits of Bhananda and Vatsa-prt. 


Nébhdga declined the kingdom and Bhanandana became king— He had 


u 


2. 


+ 


a son Vatsa-pri—A Daitya king Kujrimbha, who had a magic 
club called Sunanda, opened a great hole near king Vidératha’s 
city and carried the princess Muddvati down to Pétala—Her 
brothers failed to rescue her and were made captive—Vatsa-pri 
killed the Daitya, after she destroyed the club’s magic power, and 
rescued her and her brothers—She was named Sunandd after the 
club, and Vatsa-pri married her. 


Markandeya spoke : 

On hearing this herspeech and his son’s, the king, wise in 
righteousness, addressed his wife and son again,—” Inasmuch 
as I relinquished the kingdom at my father’s command, I will 
not take it again; why dost thou, O wife, draw out my soul 
with vain words? Standing fast in my duties as vaisya I will 
pay thee taxes, my son. Enjoy thou the whole kingdom, or 
rélinquish it if thou wishest.” 

Being addressed thus by his father, prince Bhanandana * 
then governed the kingdom in righteousness and in like wise 


married a wife. Unrepulsed was his discus in the earth, O 


bra4hman, and his mind was not set upon unrighteousness. All 
kings were in subjection to him. He performed a sacrifice ac- 
cording to precept; he rules the earth well. He in sooth was 
the only lord ; his commands pervaded the earth. 

A son was born to him, namely Vatsa-pri by name, who, a 
high-souled king, surpassed his father with the multitude of 
his good qualities. And his wife was Saunanda, daughter of 
Vidtratha, who was devoted to her husband, an illustrious 
woman. He gained her by his valour in slaying the Daitya 
king Kujrimbha,t the enemy of Indra. 


* Or Bhalandana according to Vishnu Pur. IV. i. where his descendants are 
given, 


† The Calcutta text reads Kujumbha here and in verse 9, incorrectly ; see 
verse 16. 


9 


10 
11 
12 
13 


14 


19 


20 


THE DEMON KUJRIMBHA AND HIS CLUB SUNANDA. 605 


Kraushtuki spoke : 


Adorable sir, how did he gain her through the destruction of 
Kujrimbha ? Tell me this story with benignant mind. 


Markandeya spoke : 

There was a king named Vidtratha * whose fame was cele- 
brated in the earth. Two sons were born to him, Su-niti and 
Su-mati. Now Vidtratha went to the forest once upon atime 
to hunt. He beheld a very great pit, as it were the earth’s 


-mouth thrust up. On seeing it he pondered, ^ What is this 


dreadful thing ? I trow zt zs a hole down to Patala: it has 
not belonged to the earth a long while.” While thinking thus, 
he saw in a lonely wood there an ascetic brahman named Su- 
vrata approaching, and the king being astonished asked him, 
—“ What is this? Jt 25 very deep and displays the earth’s 
belly which is situated within.” 
The rishi spoke : 

“ Knowest thou it not, © king? for thcu art deemed by me 

to have spies as thine eyes. | A king ought to know everything 


‘that passes on the face of the earth. A very valiant fierce 


Danava dwells in Rasdtala; because he makes the earth to 
yawn, { he is therefore called Ku-jrmbha. Whatever has been 
produced, whether produced on the earth or in heaven, is 
wrought by him, O king ; how is it then that thou dost not 
know him, Sir? That wicked-souled demon carried off the 
club named Su-nanda, which Tvashtri fashioned of yore; there- 
with he slays his enemies in battle. Hidden within Patala that 
Asura cleaves this earth with it, and makes doors of eait for 
all the Asuras; with that weapon, the club Su-nanda, the 
earth has been pierced in this spot. How shalt thou, Sir, enjoy 


* The story shows that this king’s capital was near the river Nirvindhya 
which was apparently in the Malwa region (see verses 27 and 88}. ` There 
were several kings of this name, but I have found none who had two sons 


of the names mentioned. 
+ For vdg-arthas, which the Calcutta and Bombay editions have, read ¢dérdk- 


shas as in the Poona edition, 
ft Jrimbhayate. 


606 
21 


22 


23 


26 


27 


31 


3: 


33° 


CANTO CXVI. 


this earth unless thou conquerest him? That fierce, mighty 
adversary of the gods, armed with the club, destroys sacrifices 
and fattens up the Daityas. Hf thou slayest this foe, whose 
sphere is in Patala, thou shalt thereby become lord of all the 
earth, the supreme monarch. That mighty demon’s club is 
called Saunanda by men-folk ; and the wise moreover speak of 
it* as partly strong and partly weak; yet when touched by a 
woman 1{ loses its power on that day,+ O king ; on the followmg 
day it issues forth with its power regained. That demon of 
evil ways does not know then the majestic power of the club 


nor the defect which comes at the touch of a woman’s fingers, 


that ts, the collapse of its power 

“Thus I have declared to thee, O king, the might of that 
evil-souled Danava and of his club. As I have spoken, so do 
thou comport thyself. This hole which he has made in the 
earth is near thy city, O king; why art thou foolishly ‡ un- 
concerned about zt, Sir?” 

Now when that rishi had spoken thus and departed, the 
king went to his city and took counsel with his ministers who 
were skilled in counsel within his city. He made knowu to 
the ministers all that story as he had heard it, both the majestic 
power of the club and also the waning of its power. Now his 
daughter Muda-vati, who was by his side, heard that counsel 
which the king was taking with his ministers. 

But some days afterwards, the Daitya Kujrimbha carried off 
that maiden, who was possessed of energy, from a grove, while 
she was accompanied by her maiden-friends. On hearing 
that, the king’s eyes were distrauglit with anger, and he said 
to his two sous, “ Hasten quickly ye two who are well acquaint- 
ed with the forests: there is a hole on the bank of the Nir-vin- 
dha; § go ye down thereby to Rasdtala and slay him who with 
most evil mind has carried Muda-vati off.” © 


* For tam read tad as in the Poona edition, 


+ On the day on which it is touched, sparfa-dine (comment ) 

4 For yathé read vrithd as in the Poona edition 

§ Or Nirvindhyd, as in tho Poona edition, which is the preferable form ; 
866 canto lvii, verse 24, note { 


34 


30 


39 


40 


41 


42 


43 


44, 


45 


46 


VATSAPRE GOES TO RESCUE MUDAVATE. 607 


Markandeya spoke: 

Thereupon those two sons of his, following on the steps of that 
demon, reached that hole and in excessive wrath fought with 
Kujrimbha with the aid of their own army. Then occurred a 
very terrible combat between them with maces, swords, spears, 
19611108, and axes and arrows without intermission. After it 
that Daitya, who possessed the might of illusive power, bound 
those two princes in battle after slaying all their soldiers. 

On hearing of that, the king spoke thus to all his soldiers, 
“J have fallen into utter misery, now that my sons are in 
bonds, (© 068९ of munis); whoever shall slay that Daitya 
and shall set my daughter there free, I will bestow even her, 
the large-eyed maiden, on him.” EHven thus the desperate 
king made a proclamation in his city then in order to obtain 
the deliverance of his sons and daughter from bondage, O 
muni. 

Bhanandana’s son Vatsa-pri then heard cf that promise in 
sooth, which was proclaimed abroad—he, possessed of strength, 
skilled 11 weapons, endowed with heroism. And arriving there 
he saluted this noblest of kings, and bowing with deference 
spoke to him who was hzs own father’s peerless friend ;—‘‘ Com- 
mand me in sooth speedily; I will deliver thy two sons and 
also thy daughter, after slaying that Daitya through thy very 
glory.” 

Markandeya spoke : 

Embracing him joyfully, who was his dear friend’s son, the 
king said: 

८ (0 thon to full success,* my dear son. My dear son shall 
stand in my place, if he performs the precept thus. Do this 
quickly, my dear son, if thy mind is resolute.” 


Markandeya spoke : 

Then armed with scymitar and how, having a leathern bow- 
guard and finger-protector bound on him, the heroic prince 
went in haste to Patila by that hole. The prince made 
his bow-string twang with an exceedingly vehement sound 


* For samsiddhai read samsiddh yat, as corrected in the Poona edition, 


608 


47 


48 


49 


30 


51 


9 


53 


54: 


99 


96 


57 


58 


59 


60 


CANTO (दशा. 


then, wherewith the whole of 81६18 was filled throughout. 
Hearing the sound of the bow-string, the Danava king, Ku- 
jrimbha came forward then in excessive wrath, attended by 1118 ` 
army. Then occurred a hattle hetween him and the king's 
gon, one with his army against the other with his army, mighty 
2281781 mighty. When the Danava had fought with him for 
three days, he was filled with rage in his soul-and rushed 
to get his club. Worshipped with perfumes, garlands and in- 
cense, it stands in the private apartments, O illustrious sir ; for 
it had been fashioned by the Praja-pati.* Muda-vati, who 
knew well the secret of the club’s majestic power, bowing her 
neck very low, touched the 0016 club then. Until the great 
demon grasps the club again, till then the beautiful maiden 
touched it many times under pretence of paying reverence 
to it. Going back then the king of the demons fought 
with the cluh. Vainly fell the blows of the club on those 
enemies. But iuasmuch as the supreme weapon, the club 
Saunanda, had lost its power, O muni, the Daitya fought 
with his weapons and arms against his foe in the battle. 
With his arms and weapons the demon was not the 
prince’s equal, and that, his might with the club, had been 
dissipated hy the maiden.t| Conquering then the Dénava’s 
weapons and arms, the king’s son forthwith forced him from 
his chariot ; and then the demon grasping his shield and scy- 
mitar rushed at him again. The prince felled that enemy of 
the lord of the thirty gods, as he rushed forwards violently in- 
cited and displaying his rage,—felled him to the earth with his 
weapon of fire which gleamed like the Fire that burns up the 
world fimally. That foe of the thirty gods was wounded griev- 
ously in the heart hy the fiery weapon and quitted his body. 
And forthwith there was high festival among the huge snakes 
within the confines of Rasatala. 

Then fell a shower of flowers upon the king’s son; the 
Gandharva lords sang forth, the gods’ instruments of music 
sounded out. And the prince, after slaying that demon, set free 


* See verse 18. 
† For buddhyd read tanvyd as in the Poona edition. 


61 
62 


63 


64 


65 


66 


67 


68 


69 


70 


71 


72 


VATSAPRE RESCUED AND MARRIED SUNANDA. 609 


the king’s two sons and the slender-shaped maiden Muda-vati. 
And the king of the serpents, Ananta whois named Sesha, 
took that club, when that Kujrimbha was slain ; and he, Sesha 
lord of all the serpents, was satisfied with her; he rich in aus- 
terities had meditated with glee upon the course of Mudé- 
vati’s mind. Because the most beautiful maiden had repeated- 
ly touched the club Sunanda, knowing the power of the 
touch of a woman’s palm* cn it, therefore the serpent 
king in his joy gave Muda-vati then the name Su-nandé, 
derived from the quality of the club Saunanda, O dvija. 

And the prince brought her in company with her two bro- 
thers to their father’s presence quickly, and bowing down 
spoke to him thus—‘ Here are brought thy two sons, dear 
father, and here 7s brought Mud4-vati according to thy com- 
mand ; what else I must do, declare thou that. ”’ 


Markandeya spoke : 

Thereat the king’s heart was filled with gladness, and he 
exclaimed aloud, “ Well done! well done!” and “ Splendid! 
my dear son, my dear son! I am honoured by the thirty gods, 
my dear son, for three reasons—in that I have hoth gained thee 
for my son-in-law, and that the foe has been stricken down, and 
that my children have come unharmed to me here again ; there- 
fore take her hand now on this auspicious day—lI have said it; 
make my word true—that thou, O prince, be joined in joy 
with my daughter Muda-vati, a maiden of lovely form.” 


The prince spoke : 

I must obey thy command, dear father ; what thou sayest I 
will do. Thou verily knowest, dear father, that in this matter 
we are in truth unchanged. 

Markandeya spoke : 

Then the great king performed the series of marriage rites 

for them both, for his daughter Muda-vati and Bhanandana’s 


* Read yoshtt as part of the compound yoshit-karatala-sparga- &., and not 
separately as in the Calcutta edition. 


77 


610 CANTO CXVII. 


73 son. Thereafter Vatsa-pri in his early manhood sported with 
her in charming regions and in palaces and on hill-tops. 

74 As time passed on, his father Bhanandana grew old and 

75 departed to the forest; Vatsa-pri himself became king. He 
offered up sacrifices continually, while protecting his people 
with righteousness. Now the people, being protected by that 
high-souled monarch as if they were his children, prospered ; 

76 and in his realm there was no confusion among the castes ; 
and no one felt any fear of robbers, rogues or villains, nor any 
fear of calamities, while he ruled as king. 


Canto CXVII.* 


Khamitra’s exploits. 

Vatsa-pri was succeeded by his son Pramsu, and Primsu by his son 
Prajati.— Prajati had five sons, of whom Khanitra succeeded 
him—IKhamtra's special prayer is given—He made his four bro- 
thers subordinate kings—-The minister of one of them subdued 
the other brothers and tried to gain the supreme power for his 
master through magic performed by the fargly priests of all four 
brothers—The magic produced a female derty which destroyed the 
four priests and the minester. 


Markandeya spoke : 
1 To him, Vatsa-prt, were born of Su-nanda twelve sons, 
2 Pramésu, Pracira and Sira, Su-éakra, Vikrama, Krama, Balin, 
Balaka, and Ganda and Praéanda, Su-vikrama and Sva-ripa— 
all princes of great parts, most victorious in battle. 
3 The eldest of them, Pramsu, who was great in valour, was 
king ; these others were subordinate to his authority like de- 
4 pendants. At his sacrifice the eartht+ justified her name by 
reason of the many multitudes of things, which she gave away 


* The Calcutta edition makes a mistake in the numbering. It omits CXVil, 
calls this Canto cxvili, and continues the mistaken numbering to the end. 
+ Vasun-dhard, “ container of wealth,” 


12 


14 


15 


16 


KHANITRA’S VIRTUES AND PRAYER. 611 


to the twice-born and which she parted with to the inferior 
castes. While he duly protected his people as if his own be- 
gotten children, the sacrifices then, which he performed with 
the accumulation of wealth that lay in his treasury, were hun- 
dreds of thousands; their number is not reckoned by ten 
thousand or such a figure, nor by ten millions, nor by a thousand 
billion or such a figure, O muni. 

Pra-jati* was his son; at whose sacrifice Indra, gaining 
unparalled gratification along with the gods who partake of 
shares of sacrifices, the chiefest of the mighty,t smote nine 
nineties of valiant Danavas and Bala and Jambha noblest of 
Asuras, and smote other very valiant foes of the gods. 

Prajati had five sons, of whom Khanitra was chief, O muni. 
Of them Khanitra became king; he was celebrated for: his 
personal feats of prowess. He was a pacific, truth-speaking 
hero; he delighted in doing good to all living creatures ; he 
took delight in his own sphere of righteousness constantly ; he 
waited upon the aged, he was well versed in the Vedas, he 
was eloquent, endowed with modesty, yet skilled in weapons 
and no boaster. He was the beloved of all people continually ; 
he uttered this prayer day and night ;— 

‘Let all created things rejoice, let them be affectionate 
even in solitary places! May there be welfare for all created 
things, and may they be free from affliction! May created 
things experience no bodily sickness nor any mental diseases ! 
May all created things cherish friendliness to every living 
being! May there be bliss for all the twice-born ; may they have 
mutual lovingkindness! May all castes have full prosperity, 
and may all deeds attain perfect accomplishment! May the 
worlds be propitious to all. created things! May your mind 
always be propitious! Desireye at all times what is good for your 
son even as for yourselves! Similarly be ye benevolent in mind 


* He is called Prajaéni in the Vishnu Por. (IV.i.) and Pramati in thie 
Bhagavata Pur. He seems to be the same as Prasandhi in the genealogy in 
Maha-Bh., ASvam.-p. iii. 65. 

+ That is, Indra. 

{ Dasddhikdshtagatim, comment. 


612 
17 
18 
19 
20 


21 


22 


23 


30 


CANTO (दण. 


to all created things! This is unbounded good for you. More- 
over who sins against whom, that he causes any harm to any 
one besotted in mind? To him assuredly * comes that 1681111, 
that which accrues to the doer thereof. Sothinking, ho! let the 
people be informed of their dutiest toall,f lest ye wise people 
shall undergo secular sin.§ May there ever be bliss on the 
earth for him, who loves me now; and may even he, who hates 
me, see good things in this world!’ 

Such was that king’s son Khanitra in disposition; he was 
endowed with every good quality; he possessed good fortune, 
his eyes were like a lotus-leaf. He appointed those his four 
brothers to separate kingdoms out of affection, and he himself 
enjoyed this earth bounded by the seas; thus he placed Sauri over 
the east region, Mudavasul|over the south, Sunaya over the 
western region, and Maha-ratha over the northern. They and 
that king had separate families of brdhmans as purohitas, and’ 
also munis, who descended in a regular lineage of ministers. 
Sauri’s purohita wasabrahman{ Su-hotra by name who sprang 
from the family of Atri; Udavasu’s was Kusavartta, who was 
born of the lineage of Gautama; a Kasyapa by name Pra-mati 
was Sunaya’s purohita; Vasishtha was purohita to king Maha- 
ratha. Those four kings indeed enjoyed their own kingdoms, 
and Khanitra was their over-lord, beimg over-lord of all the 
earth. King Khanitra was always kindly to those his four 
brothers aud to all his people as to his own sons. 

One day Sauri was addressed by his minister Visva-vedin— 
“Q king, we have somewhat to say unto thee in private. He, 
who possesses all this earth, to whom all kings are in subjec- 
tion, is the king, and so will be his son and his grandsons and 
thereafter his descendants. These others, his brothers, are 


# For nyinam read minam as in the Poona edition. 


+ The Poona edition reads hita-buddhayah, and the meaning would then be 


“ be friendly-minded.” 
{ Or, ‘in all things.’ 
§ Laukikam pdépam. 


|| Or better Uddvasu, as in the Poona edition and in verse 25, 
भु Family priest. For dvijdh read dvijah asin the Poona edition, 


A PLOT AGAINST KHANITRA. 613 


31 kings of very small * territories; and his son is smaller than 
16 ;¶ and his grandsons will be of smaller make. Degenerat- 
32 ing in time from individual to individual, his descendants wil 
become dependant on agriculture for their living, O king. Thy 
brother, bestowing affection and poweronhis brothers, yet makes 
33 no division of the patrimony.t What affection will he have, 
O king, for tlie two more distant, his brothers’ sons§? His 
mind will be more distant with regard to their two sons, O 
34 king. By what thing that is to be done will his son be endowed 
with affection ? Or if a king is satisfied by anything whatsoever, 
35 yet to what end then do kings entertain ministers?|| The 
whole kingdom is enjoyed by me while I remain thy minister. 
36 Dost thou retain that to no purpose, if it gives** satisfaction ? 
Sovereignty accomplishes what should be done; an instru- 
37 ment is desired by one who operates. And the acquirement 
of sovereigntytt is what thou must accomplish; thou art the 
worker, we are the instrument. Do thou, being such, rule 
the kingdom that belonged to thy father and grandfather by 
means of us, the instruments. We shall not bestow benefits 
on thee in another world. 


The king spoke: 
38 Inasmuch as the eldest brother is king (O monarch), and 
we are his younger brothers, he therefore enjoys the earth 
39 and we enjoy small portions of the earth. Now we are five 


* For kalpa-vishayddhipdh read svalpa-vishayddhip4h as in the Poona, 
edition. 

+ Tat-putras édlpakas tasmdt, referring to each of the brothers; but a plural 
reading would be preferable, “their sons are smaller than they.’’ 

+ Uddhdram. The Poona edition reads bhrdtuh sneha-balérpinah, and the 
meaning would then be, “ Thy brother makes no division of the patrimony for 
a brother who bestows affection and power :”’ though arpa and arpin are not in 
the dictionary. * 

§ For snehakah the Poona edition reads better snehah kah. 

|| For mantra-parigrahah the Poona edition reads better mantri-parigrahah. 

For sukhddhdrayase read mudhd dhdrayase as in the Poona edition. 

** For kurute the Poona edition reads kurushe. 

t+ For rdjya-lubdhaé read rdjya-lambhaé as in the Poona edition. 


614, CANTO CXVII. 


brothers, and there ४5 but one earth, O high-minded sir, hence 
how can there be entire sovereignty over it separately for us ? 


Visva-vedin spoke: 


40 Be this so here!* If there ४5 but one earth, O king, do thou 
thyself take possession of it; do, thou Sir, as eldest brother, 

41 rule the earth. Be thon the absolute ruler, exercising entire 
sovereignty, unto all. And the ministers whom they have enter- 
tained strive for themf as I strive for thee. 


The king spoke : ; 

42 Since the eldest, the king, esteems us affectionately lke 
sons, how shall I display against him a selfishness that relates 
to the world ? 

Visva-vedin spoke : 

43 When seated im the kingdom, thon mayest do worship as 
the eldest with new kingly honours. What is this position 
of youngest and eldest ? Sovereignty is for men who want it. 


Markandeya spoke : 
44 And on the king’s assenting, ‘So be it,” O best of men, 
Visva-vedin the minister brought his brothers into subjection 
45 to him then, and brought their purohitas into subjection to him- 
self in ceremonies performed for the removal of obstacles and 
other rites. Next he employed them in spells directed against 
46 Khanitra, and severed his faithful adherents by conciliation, 
gifts and other means; and he exerted the utmost efforts in 
47 repelling punishment from his own folk. ‘And while the four 
purohitas were performing an exceedingly arduous magical 
incantation day by day, there was produced a four-fold female 
48 deity[ which was very formidable, had a large mouth, was ex- 
ceedingly terrible to bebold, held a large pike raised aloft, was 
49 lofty and was exceedingly pitiless. It came to the place then 
where king Khanitra was, and it was cast out by that un- 
50 blemished king’s store of merit. The four-fold female deity 


* For bhavdms tatra read ४१५२०६४ atra as in the Bombay edition. 
¢ Teshdm; the commentator explains thus, bhrdtrfndm kdrya-vishaye. 
} Krityd-éatushtaya. 


९1 


THE PLOTTERS WERE DESTROYED IGNOMINIOUSLY. 615 


fell on those evil-souled purohitas of his brother kings, and on 
Visva-vedin indeed. Then were burnt up by that female 
deity, who assailed them, those purohitas and Visva-vedin the 
minister who gave evil counsel to Sauri. 


Canto CXVIII.* 


Khanitra’s exploits concluded. 


Khanitra, on hearing of the destruction of the family priests, lamented 


9 


and took the blame on himself—He resigned the kingdom to his 
son Kshupa, departed to the forest, and died there in sanctity. 

Thereupon there was great dismay in all the world, in- 
asmuch as those purolitas dwelling in separate cities perished 
at the same time. Khanitra heard then that his brothers’ puro- 
hitas had reached their death, and that his brother’s minister 
Visva-vedin also had been burnt up. Khanitra the great king 
was extremely surprised, wondering ^ What is this?” O best 
of munis; and knew not the cause. ‘Then the king asked 
Vasishtha who had come to his palace, what the reason was 
why those, the minister and purohitas of his brothers, had 
perished. When questioned by him the great muni related 
then how it had happened, what Sauri’s minister had said 
and what Suri had replied to him, and what he, that evil 
minister, had performed as a means of producing dissension 
among the brothers and what the purohitas had done; for what 
reason they, the purohitas who were absolutely compassionate 
even to an enemy, had perished, while injuring that sinless 
king. On hearing that, the king reproached himself exceed- 
ingly then, exclaiming, ^ Alas! Iam sore stricken!” in Vasish- 
tha’s presence, O dvija. 


The king spoke: 


“Fie on me, who am of unholy composition, of scanty good- 


* Canto cxix in the Calcutta edition, 


616 


10 


11 


12 


13 


14 


15 
16 


17 


18 


19 


20 


21 


CANTO CXVIII. 


fortune, destitute of splendour! Sin which is utterly contemn- 
ed by all the worlds has been committed by me through the 
fault of fate. That is the reason why those four brahmans 
have perished: what other man besides me will there be more 
sinful on the earth? If I were not a man here on the earth, 
they, my brothers’ purohitas, would not have perished then. 
Fie on the kingdom! fie too on my birth in the family of great 
kings—I who have become the cause of the destruction of the 
brahmans! They, my brothers’ sacrificing priests, met their 
end while working at their masters’ object; no wicked 
men were they; I am wicked in causing their destruction. 
What am I to do? Where amItogo? No one verily is a 
sinner on the earth but I who have become the cause of the 
brahmans’ destruction.” 

Thus grieving in heart, king Khanitra being desirous of 
departing to the forest anointed his son to the throne. After 
anointing his son who was named Kshnpa to the kingdom, 
the king departed to the forest, along with his three wives, to 
perform austerities. Going there he, best of kings, being well- 
versed in the ordinances concerning vana-prasthas, performed 
austerities three hundred and fifty years. Now, when his 
body had become emaciated through amsterities, the noble 
king, having restrained all the organs of sense, quitted his life 
while dwelling in the forest, O chief of brahmans. He went 
then to the sacred worlds which yield every desire and are 
undecaying, which are to be gained by kings by means of 
horse-sacrifices and other sacrifices. And those his three wives 
qnitted their life at the very same time with him, and gained 
the same world* along with him indeed, their most high- 
souled lord. 

This is the story of Khanitra’s exploits; when heard, it 
destroys stains; and 2 destroys the stains of those who read it, 
illustrious sir. Hear next abont Kshupa. 


* For vipuh samdlokyam read avépuh sdlokyum as in the Poona edition, 


KSHUPA WAS A GREAT SACRIFICER, 617 


Canto CXIX.* 


Viviinsa’s exploits. 


Kshupa emulated a more ancient king of the same name and enriched 


the brdhmans—He was succeeded by his son Vira; and Vira by 
his son Vivitnsa whose was a prosperous reign. 
Markandeya spoke : 

Now Khanitra’s son Kshupa on receiving the kingdom pro- 
tected his people, while delighting them in righteousness, even 
as his father had done. That king was by disposition liberal 
of gifts, and a sacrificer of sacrifices ; he was just alike both to 
foe and friend in the path of the administration of justice and 
so forth. 

One day the king, while at his own residence, O muni, was 
addressed by his bards,—‘ As was king Kshupa of yore, so art 
thon, sir.”+ Of yore there was a king Kshupa,t Brahméa’s son; 
as had been the exploits of this king, such that one indeed en- 
deavoured to achieve. 


The king spoke : 
I wish to hear of the exploits of the most high-souled Kshupa. 
If such can be accomplished by me, I will perform them. 


The bards spoke : 
That king made cattle-keeping brahmans§ multitudes of 
yore, O king; and with the ४7४९५४८ of the sixth portion that 
high-souled king performed a sacrifice on the earth. 


* Canto cxx in the Calentta edition. 

† For tathdbhavat read tathé bhavdn as in the Poona edition. 

{ It must apparently be this Kshupa to whom reference is made in ths 
Maha-Bh. (S4nti-p. clxvi. 6164-65 and 6192-93) where it is said that after the 
sword was fashioned Manu gave it to Kshupa for the protection of the people, 
and Ikshvaku got it from Kshupa, 

§ Go-brdhmandm. The compound occurs again in verses 10 and 12, It doss 
not seem to mean “cattle and bréhmans,’”’ for this meaning hardly suits the 
verb used, and the compound occurs twice in the singular in verse 12. In that 
verses the Poona sdition varies inreading go-brdhmandh, plural, but hoth editions 
agree in reading go-brdhmandya, singular. 


78 


618 


10 


11 


12 


18 


19 


CANTO CXIX. 


The king spoke : 

Who like me will follow those high-souled kings? Never- 
theless, may he be strenuous after the exploits of those kings 
of exalted exploits! Hear then the promise which J now 
make—I will imitate the great king Kshupa’s exploits. I 
will perform sacrifices three and three on the present and 
future* gathering of the harvests on the earth which has four 
streams—this promise I have made. And the tribute which 
cattle-keeping brahmans gave to that kimg of yore, the very 
same I will restore to the brahmans and the cattle. 


Markandeya spoke : 

Having thus pledged his word, Kshupa performed 1t accord- 
ingly. He, best of sacrificers, offered three sacrifices on the 
appearance of the crops. And the very tribute which a cattle- 
keeping brahman gave to kings before, of that same quantity 
gave he other wealth to the cattle-keeping brahman. 

He had a son, Vira,t of his wife Pramatha, a blameless 
prince, by whose majesty and valour kings were brought into 
subjection. And his dear wife was a Vidarbha princess named 
Nandini; he, the lord, begat a son Vivimsat of her. 

While Viviméa was ruling the earth, as a king of great vi- 
gour, the earth became densely populated with men. Par- 
janya rained in due season, and the earth abounded with 
harvests, and the harvests were most fruitful, and the fruits 
were full of juice, and the juices gave nourishment, yet the 
nourishment caused no outrageous hehaviour; nor did the 
stores of riches become causes of dehauchery among men. 
His enemies were cowed: by his energy, O great muni. The 
people, who were ali a band of friends, desire good health; the 
citizens desire mirth. After performing very many sacrifices, 


* Sasydpdte gatdgate ; = fasya-préptau jdtdydm ajdidydm ०८ (comment. ) 

¶ This king is called VimSa in the Vishnu Por. (IV.i). Between Kshupa 
and 10058, «a king Ikshvaku is inserted in the genealogy given in Maha-Bh. 
ASvam.-p, 111. 65-68. 

{ The Vishnu Par. calls him Viviméa or VivirhSati (IV. i). 


KHANENETRA WAS AN EXTRAORDINARY SACRIFICER. 619 


atter protecting the earth well, he met his death in battle and 
departed hence to the world of Indra.* 


Canto CXX. + 


Khaninetra’s exploits. 


Virimsa was succeeded by his son Khantnetra, who was a great sacri- 


ee 


8 


ie 
+ 
+ 
+ 


ficer—Being son-less he went hunting to kill a deer for a sacrifice, 

and two deer came, one having no offspring and the other many— 

Hach pressed his claim to be killed, but the king refused to kill 

either. | | 
Markandeya spoke : 

His son was Khaninetra, great in strength and prowess, at 
whose sacrifices sang the Gandharvas, filled with astonishment, 
thus— Like unto Khaninetra there will be no other sacrificer 
on earth.” After completing ten thousand sacrifices, he gave 
the earth with its seas away. And he it was who, after giving 
away all the earth to high-souled brahmans, acquired wealth 
through austerities fully performed, and lavished that also ; 
and after obtaining unparalleled increase of riches from that 
most noble giver, brahmans accepted no donation from any 
other king, O brahman:—he tt was who sacrificed sixty-seven 
thousand and sixty-seven hundred and sixty-seven sacrifices 
with abundance of largesse. 

That monarch being son-less engaged in a hunt with the 
desire of obtaining flesh for a sacrifice to the pitris in order to 
obtain a son, O great muni. He rode on his horse, away from 
his troops, absolutely alone in a great forest, having his 
leathern bow-guard and finger-protector bound on him, and 
carrying arrows, sword and bow. A deer issuing out of a dense 


For gatru-lokam read Sakra-lokam, as in the Poona edition. 
Canto exxi in the Calcntta edition. 
The Poona edition reads dsddydmoéayat sddhikena for dsddya moéayet 


sddhitena, ^ acqnired wealth through austerities and lavished that together 


with more besides ” (kofa-stha-dravyena saha), 


620 


10 


11 


12 


15 


14, 


15 


16 


17 


18 


19 


CANTO CXX. 


forest from another side said to the horse that carried him— 
^" Accomplish thy object by killing me.” 


The king spoke: 


Other deer on seeing me flee in great terror ; how 7s zt that 
thou wishest to yield thyself as a gift to death ? 


The deer spoke: 

I have no son, O great king; vain is the purpose of my 
existence; while wandering about I do not perceive the use of 
maintaining my life here. 

Markandeya spoke: 

Now another deer approached the king and said in the 
presence of that first deer—‘‘ Hnough of this, O king; slay me, 
perform thy rite with my flesh. As thou mayest thus 
succeed in thy object, so will that also be beneficial to me. 
Thou, O great king, desirest to sacrifice to thy pitris in order 
to obtain a son; how wilt thou gain thy earnest wish by means 
of the flesh of this other son-less deer ? As 18 the rite that is to 
be performed, such zs the thing one should offer. Knowledge 
of the odours of sweetly-odorous things is not ascertained by 
means of ill-odorous things. 

The king spoke : 

This other deer has declared to me that the reason of his 
indifference to worldly desires is his son-lessness: tell thou me 
what is the reason of thy indifference to worldly desires in 
thy abandonment of life. 


The deer spoke: 

Many are my sons, O king; many are my daughters also; 
in the miseries of my anxieties for whom I dwell as amid the 
flames of a raging conflagration. O king, this most weakly 
deer-tribe is to be mastered by every one, and I have excessive 
self-interest in those my children—therefore I am distressed. 
I am in fear of men, lions, tigers, wolves, and other ravenous 
beasts, but not of a feeble animal, nor of all good creatures, nor 
even of a dog or jackal, my lord. Being such, I desire most 


20 


21 


22 


23 


24 


25 


30 


KHANINETRA’S ENCOUNTER WITH TWO DEER. 621 


earnestly for the sake of my kindred, that all this earth may 
he free for once from the fear of men, lions, and other beasts. 
Some animals, cows, goats, sheep, horses and such like, feed 
on grass; for their thriving I wish those beasts sent to de- 
struction. After those beasts then have departed and my off- 
spring remain separate, anxious thoughts occur by hundreds 
to me whose mind is enveloped by self-interest, such as—‘ Has 
a son of mine while browsing in the forest encountered a 
crafty trap, or a thunderbolt, or a noose? or has he fallen 
into the power of a man, or lion or other dangerous creature ? 
What condition has this one reached? what condition have 
those sons of mine reached, who while actually grazing 
have now gone to the very great forest?’ On seemg 
that those my sons have reached my presence,* O king, 
I, panting somewhat, wish for night however as security 
At dawn I desire day earnestly as security, and when 
the sun has set I desire again the night earnestly : when 
will there be safety at every time? This I have declared 
to thee, O king, is the cause of my anxiety. Be gracious 
to me therefore—let this thy arrow be discharged at me! 
That is the cause why pierced by hundreds of sufferings | 
thus forsake even my life; hearken thou as I speak, O king! 
Named ‘ The Sun-less ` are the worlds, to which those who kill 
themselves go; but cattle that are suitable for sacrifice attain 
thus to exalted stations,t Olord. Agni was a domestic animal ft 
formerly ; the lord of the waters was a domestic animal ; and 
so was the Sun, who gained exalted stations and reached his 
culmination in sacrifice.§ Shew me this pity then, and conduct 
me to an exalted position ; and thou shalt obtain the earnestly 
desired wish of thy soul by gaining a son. 


* This is the reading of the Bombay edition prdéptén mamdbhydéam ; instead 
of the Calcutta reading prdpta-samdbhydsam, which seems incorrect; samd- 
bhydsa is not in the dictionary. 

+ Uttama-lokan (comment. ) 


त ५४५५. 
§ Or “and the Sun gained exalted stations and reached his culmination 


in sacrifice.’ 


622 


ol 


32 


Do 


34 
35 


36 


37 


38 


39 


CANTO CXXI. 


The first deer spoke : 


O supreme king, this deer must not be killed ; he is happy 
as a kind doer, who has many sons; I must be killed who have 
+~. The second deer spoke : 

Happy in truth art thou, sir deer, being such a one for whom 
suffering exists ina single body! He who has many bodies has 
manifold sufferings. But formerly when I was single, the suf- 
fering that arises from the hody consisted then in my regard 
for myself; that hecome doubled when there was a wife. 
When children were born, then as many as they were, so many 
sites in my hody did my sufferings find in sooth. Hast not 
thou, sir, heen successful, for whom existence has not tended 
to excessive suffering ? My offspring are for suffering in this 
world, and will be of opposite qualities in the next world. Since 
T do that for the preservation and nourishment of my children, 
and am anxious about that, my birth will therefore certainly be 
in hell.* 

The king spoke : 

I know not, © deer, whether he who has offspring is happy 
in this world, or he who has no son; and this undertaking of 
mine in order to obtain a son makes my mind vacillate. Off- 
spring verily tend then to cause suffering hoth in this world 
and in the other world; nevertheless, debts come upon those 
who have no son—so have I heard. I heing such will strive 
to obtain a son, without the slaughter of breathing heings, O 
deer, even with very arduous austerities, as did a king of yore. 


Cayto CXXIL+ 


[प 


Karandhama’s ९20100८5. 


Khaninetra propitiated Indra and obtained the gift of a son, Ba- 


^ The Poona edition reads instead éintayami éa sambhitim tena me narako 


dhruvam, “and am anxious about my offspring (sambhiti = santati, comment.) 
therefore hell is certainly destined for me. ” 
+ Canto cxxii in the Calcutta edition, 


KHANINETRA HAD A SON KARANDHAMA. 623 


lésva—King Baldsva was besieged by his rebellious vassal kings 
and was delivered by an army which issued from his hands that 
shook with distress—Hence he was named Karandhama. 
Markandeya spoke : 
1 Thereupon the king went tothe sin-destroying river Go- 
mati,* and, practising self-restraint, gratified the god Puran- 
2 dara there. And assiduously practising severe austerities, 
subduing his voice, body and mind, and controlling himself, 
ॐ the king gratified Indra in order to obtainason. The ad- 
orable Indra, lord of the gods, was gratified with his praise, 
4 austerities and faith, and said to him, O great muni, — “ By 
reason of these austerities, faith and praise uttered by thee, 
I am well satisfied with thee, O king ; choose a boon, sir!” 


The king spoke: 

9 May I who am son-less obtain a son, who shall be chief among 
all who bear arms, and always unrepulsed in his sover- 
elgnty,f a doer of righteousness, a knower of righteousness, 
and skilful. | 

Markandeya spoke: 

6 And when Indra said to him, ‘Be it so!” the kmg gained 
his desire. The king returned to his own city to protect his 

7 people. As he was performing sacrifice there, as he was duly 
protecting his people,a son was born to kim then through 

8 Indra’s favour, O 01411780. The king, his father, gave him 
the name 32186९8, ¶ and caused the son to acquire skill in every 

9 kind of weapon. When his father died, O brahman, he stood 


# See p. 291, note fT. 

+ For édbhydhataisvaryo read éavydhatatsvaryo as in the Poona edition. 

t{ He was also called Suvaréas (Muah4é-Bh., Aévam.-p. iii. 72-79) and 
Balakasva or Subalasva; but his most famous name was Karandhama which 
is fancifully explained in verse 21, and in the ahove-mentioned passage of 
the Mah4-Bhirata. A king Vibhati or Ati-vibhiti is sometimes inserted 
between Khaninetra and this king. This famous Karandhama must be dis- 
tinguished from another king of the same name, who was fourth in descent 
from Yayati’s son Turvasu (Hari-V., xxxii. 1829-31; and Matsya Pur, 
xlviii. 1, 2.) 


624, CANTO CXXI. 


as king in the supreme sovereignty.* Balasva brought all 
10 kings on the earth into subjection; and the king after first 
taking away their choicest property, + made all the kings pay 
him tribute ; and he protected his people. 
1] Nowall those kings as claimants were furious against him ; and 
at all times they neither rose up before him nor paid him tribute. 
12 They stood upt then in their own countries; disregarding con- 
tentment as the chief good, those kings seized that king’s terri- 
13 tory. That king held fast his own kingdom by force,§ O muni, 
and made his stand in his own city. Many kings besieged him. 
14 Kings, very great in valour, possessing military apparatus and 
riches, assembled then and besieged that king im that city. 
15 Now the king was enraged at that siege of his city, bul, having 
very little treasure and a small army, fell into the utmost 
16 distress. Beholding no succour though possessing an army, 
O best of dvijas, he put his hands before his face and sighed 
17 in mental suffering. Then compacted together|| by the breath 
from his mouth, which issued through the interstice between 
his hands, there went forth] in hundreds warriors accom- 
18 panied by chariots, elephants and horses. Thereby in a 
moment all that city of that king was pervaded by a host of 
forces, choice by reason of their extreme strength, O muni. 
19 Surrounded then by that exceeding great host of forces, the 
king sallied forth from that city and conquered those foes. 
20 And after vanquishing them the king, having great good for- 
tune, brought them mto subjection and made them pay tri- 
21 bute again as before, illustrious sir. Because from his agi- 


# The Mahé-Bh, says Kbaninetra was deposed by his subjects (Aévam.-p, 
iii, 70-72.) | 

+ Sdra-grahana-pirvakam ; sdva= sreshtha-vastu ( 6011110160#.) 

ft Vyutthitdh. The root vy-ut-thd is given only in the caus:l form in the 
diotionary. 

§ For prithivige baldn the Poona edition reads prithivtfo ’baldn; prithivtéo 
baldm appears therefore to be the correct reading. 

|| Samahatdh appears to be the reading, but hardly yields a suitable mean- 
ing ; samdhitah, “ put into order,” ^ arrayed’’ would be preferable. 

{| For hasta-viravan read hasta-vivardn, and for ni-jagmuh read nir-jagmuh 
8.8 in the Poona edition, 


BALASVA GOT THE NAME KARANDHAMA. 62; ` 


tated hands was produced an army which burnt up 118 
22 foes, Balééva is thence called Karandhama.* He was right- 
eous of soul and great of soul; he was benevolent to all living’ 
creatures. King Karandhama was celebrated ‘in the three 
23 worlds. And Power, which is denounced by Righteousness 
itself approaching the king, who had undergone intense: ‘suffer- 
ing, granted him the destruction of his enemies.ft | 


Canto OXXIL+ 


Avikshita’s eaploits. 

Karandhama had a son Avikshita, who was so called because benign 
planets looked upon his birth—Avikshita was a great prince; he 
was chosen by many princesses and he also carried off others at thei 
svayam-varas—He carried off Vaisdlint princess of Vidisa,' and 
other kings arrayed themselves against him. 


Markandeya spoke : 


1 Virya-éandra’s§ beautiful-browed daughter was named Vira ; 
she was noble in her vows. She chose the great king Karan-. 
2 dhama for her husband at her svayam-vara. That valiant king 
_ of kings begat of hera son named Avikshita,|| who attained 
3 fame on the face of the earth. When tliat son was born 


* The derivation given here is from karayor dhutayor, but this is insnfi- 
cient; the root dhmd would support this fanciful explanation better than dhu 
or dhi.. | 

+The verse seems involved. The Poona edition has. been followed. 1४ 
reads sampréptam paramdm drtim for sampréptasya pardm artim, and nripam 
for nripah ; and the commentator says ba/am is the subject and ari-vindsanam 
the object 

Canto cxxiii in the Calcutta edition 

§ I have not found this king elsewhere. 

|| He is called Avikshit and Avikshi in various passages in the following 
cantos (see canto cxxx, verse 22); see also Mah4-Bh., Aévam.-p. ‘iii, 80-85, 
and Vishnu Pur. IV. i. In the former of these passages he 18 also called 
Kérandhama, is highly extolled as a great king, and is said to have’ reigned at 
the beginning of the Tretaé Age with Angiras as his priest. 

79 


626 


10 


11 


12 


13 


14 


19 


CANTO CXXII. 


the king asked the astrologers who could read fate—‘‘ I trust 
my son zs born under an excellent constellation, at an excellent 
conjuncture? And I trust that benignant planets have looked 
upon my son’s birth; I trust it did not pass into the path of 
view of evil planets ? '" 

When addressed thus by him, the astrologers spake then to 
the king—‘“ When the moment, the constellation and the con- 
juncture have been excellent, thy son has been born to be great 
in valour, great in his parts, great in strength. O great king, thy 
son shall be a great king. The planet Jupiter, preceptor of the 
gods, has looked on him, and Venus which is the seventh ; 
and the Moon the fourth planet has looked upon this thy son ; 
and Soma’s son Mercury also, which is stationed at the edge, 
has guarded him. The Sun has not looked on him ; nor has Mars 
or Saturn looked on thy son, O great king. Happy is this thy 
son! he will be endowed with all good fortune and prosperity.” 


Markandeya spoke : 

On hearing this the astrologers’ speech, the king was filled 
with gladness in his mind, and going then to his own abode he 
8४104 -- 

“The preceptor of the gods has looked on him, and so has 
Soma’s son Mercury. The Sun has not looked on hin, nor 
has the Sun’s son* nor Mars. This word ‘ Has looked upon’ ¢ 
that ye, sirs, have uttered often,—celebrated by reason of it 
his name shall be Avikshita.” 


Markandeya spoke : 

His son Avikshita learnt the whole of the Vedas and Veda4i- 
gas. He acquired too from Kanva’s son perfect skill in every 
weapon. The prince surpassed both the Physicians of the 
gods in figure, Vaéas-pati in intellect, the Moon in loveliness, 
the Sun in splendour, the Ocean in steadfastness, and the 
Karth in endurance, full of valour as he cas. 
one was the equal of that high-souled prince. 


In heroism no 


* Arka-stmu. 
† Avaikshata from the root ava+ tksh, 


22 


23 


24: 


26 


AVEKSHITA CARRIED OFF PRINCESS VAISALINT. 627 


At her svayam-vara Hema-dharma’s daughterVara chose him 
for her husband ; so also did Sudeva’s daughter Gauri, Balin’s 
daughter Su-bhadr4, Vira’s daughter Lilavati, Vira-bhadra’s 
daughter Anibhé,* Bhima’s daughter Manya-vati, Dambha’s 
daughter Kumud-vati. And those maidens who, awaiting the 
precise moment at their svayam-varas, did not approve him,t 
even them the hero prince took by force. Driving off all the 
kings and the fathers and families of those princesses and trust- 
ing in his own valour, the mighty prince was indeed proud of 
his strength. 

Now one day he seized Vaiédlini of the beautiful teeth, 
daughter of the Vaidisat king Visdla, as she was waiting for 
the proper moment at her svayam-vara; after vanquishing 
all the kings he seized her by force, because in her own free 
fancy she chose him not, O brahman-rishi, just as, proud of 
his strength, he had seized other princesses. Then all those 
kings, being repeatedly driven off by that haughty prince 
and being sorely dejected, spoke to one another, all throng- 
ing together,— , 

“Fie on the birth of you kings, who being endowed with 
strength submit to this defrauding deed § at the hands of 
a single man, and who are many, of the same caste! A 
kshatriya 25 he who delivers from injury 
killed by ferocious men; that is the name of such a one; for 


a man, who 18 being 


in vain verily do others bear that name! Of you, sirs, who, 
though born of kshatriya lineage, cannot save even your own 
selves from injury at the hands of this scoundrel, what is 
your resolution like? Let the praise, which is poured forth 
to एप. बू by bards and minstrels and heralds, be true—let it 


* Or Nibhd. 

+ For éaivam ndbhinandanti read éainam nabhyanandanta as in the Poona 
edition. 

t The adjective of Vidisa, a town, see p. 343, note f. 

§ For lalandm read vaiéandm as in the Bombay edition. 

|| Kshatriyo yah kshata-trdyam karoti. This fanciful derivation is also in 
Raghu-Vatsa 11. 58. For a different derivation, see ante, canto cxiv, 36. 

श For éwread vak with the Bombay edition. 


628 bs CANTO (द्या. 


not be in vain—QO heroes,-by reason of the destruction of your 
27 foes!, Let not this story vainly spread itself abont by messen- 
gers belonging to other regions,* © kings! Ye all rely on your 
_--manheod, ye ave sprung from exalted families. Who fears 
28 not death? Who is immortal without battling ? With these 
thoughts ye whose profession is arms must not abandon your 
manhood.” 
29 On hearing this the kings were filled with -openly displayed 
wrath ;.all spoke at once to one another and-rose up with 
30 their weapons. Some mounted chariots, some elephants and 
others horses; others overpowered with wrath, advanced on 
foot against him. 


Canto CXXTII.+ 


Avikshita’s explorts. 


The kings had a great battle with Avtkshita and conquered and 
captured him.—The svayam-vara was re-opened, but the princess 
would not choose any husband, and the wedding was postponed. 

Markandeya spoke : 

1 Thus were prepared for battle those kings and - princes, who 
had been beaten off repeatedly and yet were not destroyedt at 

2 thattime. Then began a terrible battle between him and them, 
between the prince single-handed and many kings and noble 

3 princes,O muni. In great ferocity they fought, assailing him 
with their swords, spears, clubs, arrows, and hands; and he 
fought with them all. The prince mighty and skilled in wea- 
pons pierced them with hundreds of fierce arrows; and they 


be 


The Calcutta edition reads éaratdm sé vrithaivaisha bhipas éérair dig- 
antaraih ; the Bombay edition ¢aratdm sd tathaiuaishd bhipas édrair dig-antare $ 
and the Poona edition éaratdm md vrithaivaisha bhiupa-sabdo dig-antare. The 
first is incorrect ; the second is sound whether it reads dtg-antare or dig-antar- 
ath, and the third is also good. Comparing these, the best reading appears to 
be éaratdm md vrithaivaishd bhipds édrair dig-antarath, and I have taken this 

+ Canto cxxiv in the Calcutta edition 
4 For a-vikshitdh read a-vi-kshitéh as in the Bombay edition, 


AVIKSHITA WAS ATTACKED BY MANY KINGS. 629 


` 9 pierced him with sharp arrows. He cut off the arm of one, 
and the neck of another; and pierced another in the heart, 
6 and smote another in the breast. He cut off the trunk of an 
elephant and the head of a horse, and wounded the horses of 
the chariot of tbese foes,* and the driver of the chariot of 
7 another. And he split in two with his own arrows his enemies’ 
` arrows which were falling on him, and in his agility cracked 
8 the scymitar of another and the bow of another. One prince 
perished when his armour was torn away by the prince, and 
another who was on foot being wounded by Avikshita quitted 

the battle. 
9 When that entire band of kings was thus thrown into con- 
fusion, seven hundred warriors stood forth resolute unto death, 
10 who werc nobly born, in the flower of their age, heroic, valiant, 
and modest, after all the army was defeated and was in a panic of 
11 flight. Now the king’s son coming to close quarters with those 
kings fought in righteously-conducted determined combat. 
12 Deeply angered by this and that foe, he, great in his strength, 


* For tathdnyesham read rathasyaisham, which the Bomhay edition seems to 
mean by rathasyeshame 


+ Dharma-yuddha, “ hattle according to the (kshatriyas’) code of Right.” 
‘It appears to mean a battle uccording to the fair rules of war, fought out to 
the end till one or other combatant is completely vanquished or slain. Thus 
Bhishme said to Karna—*“ If this most terrible enmity cannot be relinquished, 
I give permission, O Karna; fight thou with the desire to gain heaven. With- 
out passion, with impetuosity subdued, do the deed of a king in sooth, to the 
utmost of thy power, with thy full effort, conducting thyself according to the 
conduct of good men . ...Thon shalt gain from Dhanaiijaya the worlds which 
are won hy the righteousness of kshatriyas (kshatra-dharma). Fight without 
arrogance, relying on thy strength and valour, for there is nought better for a 
kshatriya than righteously conducted battle’ (dharmya yuddha: M.-Bh,, 
Bhishma-p. cxxiv, 5851-4). Again, Somaedatta said to Satyaki,—“ How is it 
that thon, 0 Sattvata, hast forsaken the righteousness of kshatriyas, which 
was seen of old by the high-souled gods, and delightest in the righteousness of 
Dasyus? At one who has turned to flee, at oue in distress, at one who has laid 
down his arms, at one who hegs for quarter—how indeed did a wise man, who 
delights in the righteousness of kshatriyas, cver strike at such a one in hattle ?” 
(Drona p. ०1४, 6780-1). ‘The matter is sammed up by Karna thus—‘ This, we 


630 CANTO CXXIII. 


set himself to cleave asunder their harness and armour ™ also ; 
13 and enraged thereat, O great muni, those princes forsaking 
the code of Rightf all together fought with him, who continued 
to fight according to the code of Right, while their faces were 
14 wet with drops of perspiration. One pierced him with multi- 
tudes of arrows, another split his how, another splitting his 
15 banner with arrows, laid it low on the ground. Moreover, 
others smote his horses, and others broke his chariot, and others 
besides smote{ his back with blows of their clubs and with 
16 arrows. When his bow was split, the king’s son epraged then 
grasped his sword and shield, but that also another struck down.§ 
17 When his sword and shield were broken, he best of club-wield- 
ers grasped luis club; and another, like a dexterous man, split 
18 it with a sharp curved-headed arrow. The kings, turning 
their faces away from righteously conducted combat, surround- 
ed him and pierced him, some with a thousand arrows, some 
19 with a hundred. He fell exhausted on the earth, one torment- 
ed by many ; and those illustrious princes then hound him. 
20 Having captured that king’s son by unrighteousness they 
21 all in company with king Visala entered the Vaidisa city, glad 
and merry, taking the king’s son bound. And the maiden, 
who was holding her svayam-vara, was placed by that king in 
22 front of them; and was asked by her father again and again, 
and likewise by the family priest,—“ Take by the hand as thy 
23 bridegroom hin who among these kings pleases thee.” When 
the high-spirited maiden chose not any of themasher bridegroom, 
O muni, the king enquired of the astrologer then concerning 
24 her marriage,—“ Tell me the most distinguished day for the 
wedding ; such a battle as this which has occurred to-day im- 


poses an obstacle.”’ 


have heard, is a kshatriya’s chiefest. righteousness (dharma), that he lie, slain 
in battle, highly honoured by the good.” (Karna-p. xl. 1858-9). 

* Viééhinna-yantra-kavaédn in the Calcutta and Bombay editions; buat 
the Poona edition reads viééhinna-patra-kavaédn “ their vehicles and armour.” 

+ Dharma utsrijya. 

¶ For atdduyat read atadayan with the Bombay edition. 

§ For anyena patayal read anyo nv apdtayat as in the Bombay edition, 


25 


26 


27 


VAISALINE REFUSED TO MARRY ANY PRINCE. 631 


Markandeya spoke : 

When asked’ thus by the king, the astrologer reflected there- 
on and perceiving the real truth spoke with troubled mind* 
to the king,—“ There will be, O king, other days here, charac- 
terized by excellent conjunctures, auspicious, and after no long 
delay. Thou shalt perform the weddingt when they have 
arrived, O bestower of honour. Enough of this day, wherein a 
great obstacle has presented itself, O noble Sir!” 


Canto CXXIV.f 


(गमसज 


Avtkshita’s exploits. 


Avtkshita’s mother Vird roused up his father and allied kings to rescue 


Avtkshita, and they defeated Visdla and his confederates — 
Avikshita was set free, but refused to marry the princess as she 
had seen him overpowered, although she praised him and his 
father entreated him—She vowed to marry no one else, and 
departed to the forest and wore herself away with austerities— 
The gods in compassion sent a messenger to her and promised that 
she should have a son who should be a universal monarch—She 
then regained her health. 
Markandeya spoke : 

Karandhama heard then that his son had bee captured ; and 
his wife Vira and other kings also heard it. On hearing that 
his son had been captured unrighteously, the king pondered 
a long time in company with the neighbouring§ kings, O 
great muni. - Some of the kings said, — “ All those kings should 
be slain, who banding themselves all together captured him 
single-handed unrighteously in fight.” “Let the army be 
made ready; why sit the others still? Let wicked Visala be 


* For dur-mand read dur-mandah. 


+ The Calcutta text is karishyati vivdhdrtham, and the Bombay text karish- 
yasi vivdha tvam; the proper reading should then he karishyasi vivéham 


ivam. 


¶ Canto cxxv in the Calcntta edition. 


§ For samastath read samantath with the Bombay edition. 


632 


13 


14 


15 


CANTO CXXIV. — 


slain!” said others who were assembled there. And others 
said,— Righteousness was first discarded’ in this affair by 
Avikshit,* who acting unjustly forcibly seized the princess who 
did not desire him. In all svayam-varas then he has reduced 
all the princes to'ruin at once; when they combined, he was 
subdued.” 

On hearing this their speech Vira, mother of a hero, daugh- 
ter of a race of heroes, and wife of a hero, rejoiced and spoke 
in view of her husband and of the other kings,— “A noble 
deed, O kings, has my son who feasts on noble deeds done, in 
that vanquishing all the kings he seized the maiden by force 
While fighting for that object single-handed he was capturedt 
unrighteously. Even that I reckon entails no deterioration 
on my son in battle: For this in truth is manliness, that-.a 
man under the influence of 10988704 recks not so of good poli- 
ey, just as a lion when attacking vecks not. Many maidens§ 


, presented for their svayam-vara have been seized by my son 


in full sight of exceedingly proud kings. What comparison 
18 there between birth in a kshatriya family and. entreaty 
which is used by.the feeble ? By force verily a kshatriya takes 
things to himself in the presence of the mighty. On the other 
hand do not weaklings, being bound with iron chains, pass 
into subjection? Do kings imbued with righteousness, who do 


` daring deeds, pass thereinto? Away then with weak-minded- 


ness! Praiseworthy in sooth is his captivity! Let there be 
the down-rush of: your weapons among bodies and heads! 


` . After ye have actually taken from the kings their territory, 


16 


sons and other wealth, then the objects aimed at by your 
valour, even their wives,|| have become matters of ‘import- 


# For mahikshitath the Bombay edition reads ahavikshitd ; the correct read- 
ing seems to be avtkshité and this I have adopted. 

+ For yuddha read baddha with the Bombay edition. 

+: Amarsha-vaédn inthe Bombay edition is better than adharma-vafdn, 

§ Both editions read kanyakd ; but-the plural kanyakdh.is required by the. 
adject. bahvyo 


॥ For bhdrydédrya-nimittdnt read bharyd virya-nimitidni as in the Bombay 


edition 


KARANDHAMA RESCUED AVIKSHITA. 633 


ance.* Hasten then quickly to battle; mount ye the chariots ; 
17 make ready the elephants and horses without delay, and also 
the charioteers.t What think ye of battling with many kings ? 
18 Deeds have occurred, indeed, enough to satisfy a warrior in a 
small battle. Who finds not strength when amongst petty 
19 kings and other petty men that inspire no fear? For in sooth, 
O muni, the man who, after prevailing so as to slay my son’s 
foes} which have all pervaded the world, is self-controlled, 
he shines forth§ a hero, just as the sun after prevailing -over 
the darknesses.” 
Markandeya spoke : 
20 Thus was king Karandhama aroused to boldness by this his 
wife. He set his army in array to slay his son’s foes, O muni. 
21 Then occurred a conflict between him whose son had been cap- 
22 tured and all those kings and Visdla, O great muni. Three 
days lasted the battle then between king Karandhama and 
33 the kings who followed Visala’s lead. When all that confederacy 
of kings was almost १६७४६६१) || Visdla with arghya offering in 
24 hand approached Karandhama then. And that king highly 
honoured Karandhama with kindly feeling. On his son being 
25 set free,{[ he abode there that night in happiness. And when 


# Or, ‘‘the objects of your wives and spiritual guides then attained to im- 
portance.” The Bombay edition reads differently in verse 15 and the first 
half of verse 16;—‘‘ For you also, who, by accomplishing the slaughter of 
your foes and by taking away in sooth the territory, sons and other wealth 
of the kings, stood foremost, a wife became then of exceeding importance 
as heing the swum of the objects of your valour.” But neither text seems 
satisfactory, and the future appears to he intended rather than the past. 

+ For sa-sdrathim read sa-sérathi as in the Poona edition (corrigenda'. 

+t The Bombay edition reads differently, thus,—‘‘ Who finds not strength 
when amongst petty kings and other petty men, that inspire no fear in one who 
has really displayed his prowess against foes? For in sooth the man who, 
after prevailing over all those men which have pervaded the world, was 
self-controlled, shone forth, &c.” 

§ Vyaroéata + iti. The past tense does not seem happy, and the <7 is wrong. 
Viroéate a is the reading of the Poona edition (corrigenda), and is preferable. 

|| For pardjaya-prdyam read pardjita-prdyam as in the Poona edition (cor- 
rigenda. 

For viyukte read »vimukte as in the Poona edition (corrigenda). 


80 


634. CANTO CXXIV. 


Visala taking the maiden came tear, Avikshit spoke before 
his father touching the marriage, © brahman rishi :— 
26 “O king, I will not take this maiden, nor any other woman, 
in whose very sight I have been vanquished by adversaries in 
27 fight. Bestow her on some one else, and let her choose some one 
else, who is unscathed in fame and valour and has not been 
28 subjected to indignity by adversaries. Since I have been van- 
quished iby adversaries just as this weak girl might be, what 
manhood have I here ® there is no difference between her and 
29 me. Self-reliance is the quality of men; a girl is always 
dependant on others. Of what kind is the manhood of that 
30 man who is even dependant on others? How shall व, who am 
such, show her again the face which she has often seen, I who 
have been worsted to the ground in her presence by adverse 
‘kings ? ” 
34 $Whenhehad thus spoken, the king spoke to the maiden,— 
“Thou hast heard, dear child, the speech of this high-souled 
32 prince as he has been speaking. Choose another as thy hus- 
band in whom thy mind delights, 0 beauteous one. We bestow 
perfume * on whomsoever thou dost honour.+ Adopt one of 
these two very courses, 0 sweet-faced one!” 


The maiden spoke : 
83 Vanquished he has been by many together, yet they dealt not 
absolutely honourably in the fight which brought less to his 
34 fametand valour, O king. Since he set himself single-handed 
to battle with many, like a lion with elephants, he has mani- 
35 fested thereby the highest heroism. 1 7s not only that he 
stood fast'in the battle, but also that they were all defeated. 
36 He displayed prowess also abundantly by his efforts.t All the 
kings have by unrighteousness conquered him, who is endued 


with heroism and prowess and who observed righteous combat ; 


* Vasem; or “a dwelling,” or “ clothing.” 

¶ For ddyitéh read ddritih with the Bombay edition; ddriti ig not in the 
diotionary. The Poona edition reads yasmims te hy adritam manas with the 
same sense 

For yat tena read yatnena, as in the Bombay edition, 


3q 


39 


40 


41 


42 


43 


+ 


AS 


46 


47 


# Por satém read sutdm. 


AVIKSHITA REFVSHD. 1 MARRY VAIGALINI. 635 


what, fame is there herein? And it is certainly not for mere 
beauty that I have become desirous of him, 0 father! His 
heroism, prowess and fortitude captivate my mind. What 
need then of much speaking? Do thou make entreaty to this 
most excellent king on my behalf; no other shall ४९ my hus- 
band. 

Visala spoke : 

O prince! my daughter has pronounced this splendid declara- 
tion, and there lives not on the earth a royal youth, who is thus’ 
indeed thy peer. Thy heroism cannot be gainsaid, and thy 
prowess 18 surpassing; purify my family, O warrior, by marry- 
ing my daughter ! 

The prince spoke : 

I will not take her nor any other woman, O king, for in my 

inmost self my intellect is womanish, 0 lord of men. 


Markandeya. spoke : 
Then spoke Karandhama,---“ O son, take thou this beaytedus- 
browed daughter of Visala; she is deeply enamoured of thee.” 


The prince spoke : 

No infringement of thy command have I ever committed 
before, O lord ; command mein such wise, dear father, as I may 
obey thy command. 

Markandeya spoke : 

Since the prince was so exceedingly determined in his 5611 - 
timents, Visala also troubled in mind spoke to his daughter,* 
—“ Turn back thy mind, my daughter, even from this ab} cect ; 
choose some other as thy husband; there are many princes here.” 


The maiden spoke : 


A boon I choose, dear father! If this prince wants me not, no 
other than a course of religious austerities shall be my husband 


in this life ! 
Markandeya spoke : 


Then king: Karandhama stayed there three days joyously 


t 


636 
48 


49 


90 


51 
92 


53 


94 


oo 


90 


58. 


99 


60 


aE 


CANTO CXXIV. 


with Visdla and returned to hisown city. Avikshita also, after 
being soothed by his own father and the other kings and by 
precepts of ancient times, returned to his city. 

That maiden also went to the forest, being set free by her 
relatives, and practised austerities, abstaining from food and 
adhering to utter passionlessness. Now when abstaining from 
food sbe had dwelt there three months, she reached the deepest 
distress, being emaciated, in the lowest condition and prostrat- 
ed.* The maiden was weakened in energy, extremely thin in 
body, even ready to die. The princess then made up her mind 
to quit the body. Thereupon the gods, perceiving that she 
had made up her mind to abandon herself, assembled and des- 
patched the gods’ messenger to her. Approaching the maiden 
he said :— 

^ [ am a messenger, O princess, sent to thee by the thirty 
gods; bhearken to what must be done! Thou, O lady, must not 
forsake thy body which is exceedingly difficult to be obtained. 
Thou, O fortunate one, shalt become the mother of a universal 
monarch; and along with thy son, who shall have slain his 
foes and whose command shall be unresisted, thou, O illustrious 
lady, shalt long enjoy the earth and its seven continents. He 
must kill the enemy Taru-jit in the presence of the gods, and 
Aya and cruel Sanku, and then establish the people in right- 
eousness. All the four castes must be fully safeguarded accord- 
ing to their respective rules of righteousness ; he must slay 
the robbers, the mleééhas and others who work wickedness. 
He must sacrifice with manifold sacrifices replete with gifts 
and largesse, and with horse-sacrifices and other sacrifices six 
thousand in number, O noble lady.” 


Markandeya spoke: 


Seeing that messenger of the gods, stationed in the air, ad- 
orned with heavenly garlands and unguents, the weakened 
princess then said this,—“ Truly thou hast come from Svarza, 
a messenger of the gods without doubt; nevertheless how 


Kr igddhama-nisantaté 5 ni-san-tata om ni-san-tan, not in the dictionary. 


61 


62 


64 


69 


THE PRINCESS TURNED TO AN ASCETIC LIFE. 637 


shall I have such a son without a husband? ‘No one but 
Avikshita shall be my husband in this life,—this I vowed 
in my father’s presence. And me he wants not, though he 
was admonished by my father and hzs sire Karandhama, and 
though he was entreated by me also in seemly wise.” 


The gods’ messenger spoke : 

What need of this further speaking, O illustrious lady! A 
sou shall be born to thee. Abandon not thyself unright- 
eously! Remain in this very forest and nourish up thy emaci- 
ated body. Through the power of austerities all this shall be 
well for thee. 

Markandeya spoke : 

After speaking thus, the messenger of the gods went away 
as he had come. And the beantiful-browed lady nourished 
up her body day by day. 


Canto CXXV.* 


Avtkshita’s exploits. 


Avikshita’s mother induced him to engage in the ‘ What-want-ye ?’ 


penance, in which he declared he would bestow on any one who 
asked whatever he wanted—His father Karandhama, being en- 
treated by his ministers, pressed Avikshita to forgo his religious 
continence and beget a son—Avikshita though very loth was 


obliged to promise compliance. 


Markandeya spoke : 
Now Avikshita’s mother Vira, mother of a hero, called her 
son Avikshita on a sacred day and said :— 
८ My son, permitted by thy high-souled father, I will engage 
in a fast; ४ ४5 this difficult penance, the ˆ What-want-ye ? ’+ 


* Canto cxxvi, in the Calcutta edition, 
+ Kim-iééhakah, “Whatever one wants I will give.” A penance in which 
one binds one’s self to satisfy the wish of any applicant (comments) 


638 


10 


11 


12 


GANTO CXXV. 


And it depends* on thy father, and must be achieved by 
thee and by me also. When thou hast consented, my’ son, 
I will then give my endeavours thereto. I will give thee 
half the riches from thy father’s great treasury ; thy riches 
depend on thy father, and I have his permission. To be 
achieved through affliction is the part of the penance that 
depends upon me; it will indeed be a noble thing. If, on 
the other hand, any part of it may be achievable by thee 
through strength and prowess, that will indeed be unachievable 
by thee otherwise, or will be achievable with difficulty. 
If then thon givest me a promise, my son, I also will pledge 
thee here the very same thing. Tell me what thou thinkest.” 


Avikshita spoke : 

Riches depend on my. father ; I indeed have no ownership 
therein.f I will perform what can be accomplished by my 
body, as thou hast said, even the ‘ What-want-ye? ’ penance, 
O mother—cease then from anxiety and distresst—if it 
has been approved for me by the king, my father, the master 
of the riches. 

Markandeya spoke : 

Then the queen applied herself wholly to that penance. She 
performed the worship of the king of kings§ as directed, 
with self subdued, and the worship of all the Nidhis|| and of 
the band of Nidhi-guardians and of Lakskmi, with profound 
faith, with voice, body and mind restrained. 

Now this king Karandhama dwelt in his house in a se- 
questered part. As he sat there, his ministers, learned in 
the books of Good Policy, addressed him. 


The ministers spoke : 
O king, this thy time of life has reached its decline, while 


* Ayattas. 
+ For mdm asi tvam read mat-sudmitvam as in the Bombay editiou. 


{ Or ^ cease then, mother, from anxiety and distress with regard to the 
‘ What-want-ye’ penance.’ (comment.) 

§ Kuvera (comment,) 

|| See canto Ixviii. 


13 


14 


15 


16 


17 


18 
19 


20 


21 


22 


AVIKSHITA PERFORMED THE ‘ WHAT*WAN'T-YE’ PENANCE, 639 


thou art ruling the earth. Thy only son Avikshit has for- 
sworn possession of his wives; and he has no son. When 
he shall reach thy condition,* O king, thy territory will 
assuredly pass to thy enemies then. There will be ruin to 
thy family, and ruin to the cakes and water offered to the 
pitris ; thou wilt have this great dread of enemiest with 
loss of sacrifices. Contrive therefore, O king, so that thy 
son shall again steadfastly apply his mind so as to benefit 
the pitris ! 
Markandeya spoke : 

At this moment the king heard the sound of Vira’s family 
priest speaking to some petitioner ;— 

८ ˆ Who wishes for what, that is hard to be achieved ? 
Who must achieve what ? ’—this ‘ What-want-ye ? ' penance 
Karandhama’s queen is intent upon !” | 

Now prince Avikshit also heard the priest’s speech and 
replied to all the petitioners who were assembled at the 
king’s gate ;—“ Let him speak out, for whom I must ac- 
complish anything with my body; my illustrious mother 
is intent upon the ‘ What-want-ye ?’ penance. Let all peti- 
tioners hear me. IJ have promised then; what want ye? 
here I give it, while the‘ What-want-ye ?’ penance is being 
performed !” | 

Markandeya spoke : 

Thereupon the king, on hearing this speech that fell from 

his son’s mouth, springing up said to his son,—‘‘I have a 


{?? 


petition ; grant it me! 
Avikshit spoke : 
Tell me, dear father, what I must give to your highness ; 
I must do it for thee, whether ध be difficult, or readily accom- 
plishable, or truly hard to be accomplished 1 


` # [.९., the decline of life ; nishtham=antam (comment.) 

+ Te ’ri-bhayam ; this is the Bombay reading. The Calcutta edition reads 
te viravam, which 18 incorrect; virava ig mase., and a Vedic Word. The 
Poona edition reads te vivaram, “thou wilt have this great breach with loss 
of sacrifices,” 


640 


23 


24 


29 


26 


27 


28 


29 
30 


31 


32 


CANTO CXXV. 


The king spoke : 

If thou art true to thy word, and thou grantest the ‘ What- 
want-ye ?’ boon, show me then the face of a grandson lying 
upon my lap! : 
Avikshit spoke 

I am thy only son, and religious continence is my lot, O 
king ; no son have I, how can I show thee a grandson’s face ? 


The king spoke : 
Thy religious continence tends to sin, if thou holdest to this. 
Therefore deliver thou thy own self and show me a 
grandson ! 


Avikshit spoke 


Any other thing that may be arduons,* O great king, com- 
mand me that. Intercourse with women has been eschewed 
by me, with passionlessness—let it. be so stall / 


The king spoke: 

Thou in sooth hast seen victory over enemies who were 
fighting against thee with numbers ; yet, there if thou hast 
recourse to passionlessness, then thow art unwise. Yet what 
need have we of more talking ? Abandon thy religious con- 
tinence. At thy mother’s desire show thou me a grandgon’s 
face ! 

Markandeya spoke : 

When the king, though accosted by the son in many words, 
makes no other request, the son then spoke again ;—“ By 
granting thee the ‘ What-want-ye ? ' boon, I am in a strait, 
dear father. I will therefore without shame wed a wife 
again. He, who in a woman’s sight has been vanquished 
and has fallen to the face of the earth, shall further be that 
woman’s husband—this is exceedingly hard, dear father. 
Nevertheless what am I to do here, who have passed under 
the power of Truth’s fetters P I will do as thou hast said ; 
do thou enjoy thy prevailing in this matter /” 


For visham asmdn read vishamam ऽ as in the Bombay edition. 


AVIKSHIT RESCUED THE PRINCESS FROM A DEMON. 641 


Canto CXXVI.* 


Artkshita’s exploits. 


Avikshit while hunting found a Daitya had seized a maiden. who called 
herself his (Avikshit’s) wife—He killed the Daitya—The gods 
appeared and offered him a boon—He asked for a son, and they 
said he should have a son, who would be a universal monarch, by 
her —She then explained to him she was king Visdla’s daughter,. 
and told him her history. 7 


Markandeya spoke : 

1 The prince went hunting in the forest one day, piercing deer 
and wild boars and tigers and other beasts and elephants. 

2 Suddenly he heard the cry, “Save me! Save me!” from a 
woman who was screaming aloud very often ina voice in- 

3 articulate through terror. The prince exclaiming, “ Fear not ! 
fear not!” urged his horse in haste thither whence the sound 

4 proceeded. And the maiden then cried out, for seized hy 
Dann’s son Dridha-keéa in the lonely forest was she, a high- 
spirited lady :— | 7 | 

3। “J belong to Karandhama’s son and J am Avikshit’s wife ; 
a villain is carrying off into a thicket me, the wife of the 

6 wise king. I, wife of him, before whom all the kings with 
the Gandharvas and Guhyakas could not stand, am carried 

7 off! I here, wife of him, Karandhama’s son, whose wrath 
is like that of Death, whose prowess is like Indra’s, am carried 
off |” 

Markandeya spoke : 

8 On hearing this, the king’s son, bearer of the bow, re- 
flected,— 

9 ‘‘ What is this P Have I a wife here in the forest ? She is 
surely an illusion produced by the wicked Rakshasas who 
snhabit the forest. Howevert I have certainly come; I will 
ascertain the whole cause.” 


* Canto cxxvii in the Calcutta edition. 
+ Atha.vd. 
St 


642 CANTO CXXVE. 


Markandeya spoke : 
10 Hastening on then he beheld a surpassingly fascinating 
maiden alone in the forest, adorned with every kind of orna- 
11 ment, seized by Danu’s son Dyidha-kega. who bore a staff, and 
screaming out pitifully ‘‘Save me! save me!” again and 
12 again. “Fear not!” said he to her, and exclaiming “ Thou 
art slain { ” to him, he said— 

“ What wicked man exercises rule over this earth while 

13 Karandhama is kmg here,* before whose majesty all kings 
bow down to the earth ?” 

Seeing him at hand then, grasping his choice bow, the 

14 -slender-limbed maiden exclaimed more than once— Save 
me!” and— 

‘“‘ Here J am carried off! Iam king Karandhama’s daughter- 
in-law and Avikshit’s wife. I am carried off by this wicked 
demon in the forest,—F who belong to a master—as if [ belong 
to no master.” 

Markandeya spoke : 
18 Thereupon Avikshit considered the speech so uttered,— 
“How in trath isshe my wife? or how zs she my dear father’s 
16+. daughter-in-law ? -However I well set her free, the slender 
maiden; I will find that out. afterwards... Kshatriyas bear 
arms fer the sake of delivering the afflicted.” | 
17. Then the angry hero addressed that. most evil-minded 
,  Dénava,— Release her and depart while alive; otherwise 
18. thon shalt not live!” Quitting her then the Daémava raised 
his staff aloft and reshed at him; and he also, the prince, 
19 poured a shower of arrows on him. The Dénava, filled 
with exceeding frenzy, warded them off with 2 multitude 
of arrows, and hurled his staff that was studded with a 
20 hundred spikes at the-prince. The prince split it then, as it 
was rushing onwards, with arrows. And he, the Ddanava, grasp- 
img aloft a tree that was near, stood firmly in the battle and 


* Or, Whois this wicked man, while Karandhama rules this earth as 
king here, &c.” 

+ The Calcutta edition numbers this verse 15 also, and numbers all the 
following verses incorreetly 


21 


22 


23 
24, 


25 


26 


27 


29 


30 


31 


THE GODS PROMISED AVIKSHIT A SON. 643 


then hurled that tree at the prince who was discharging clonds 
of arrows. And he shattered it into small fragments with 
crescent-headed arrows shot from his bow.* And = the 
Danava next flung a piece of rock at the prince, and it fell 
vainly on the ground, for he avoidedt it by agility. 
Whatever the enraged Daénava flung at the prince, each 
thing the king’s son playfully split with multitudes of arrows. 
Then, his staff being shattered and all his weapons shattered, 
he raised his fist in anger and rushed upon the prince. 
Karandhama’s son struck off his head with 9 two-edged sword,} 
as he was in the act of falling wpon him, and felled him to the 


"very ground 


When that Danava, the evil doer, was slain; all the gods 
exclaimed to Karandhama’s son, ‘‘ Well: done; well done!” 
The gods said to the prince then, “ Choose thee a boon !! 
and he replied by reason of his desire to benefit his father, 
५ T choose a son, great in valour.” 


The gods spoke 
Verily thou shalt have a son, who shall be 9 universal monarch 
great in valour, by this very maiden in sooth whom thon, 
O sinless one, hast delivered ! 


The princé spoke 

Being bound to my father by a bond of truthfulness [ wish 
for a son, but having been vanquished by the kings in fight 
I have discarded wedlock. And 1 have abandoned king 
Visdla’s daughter, who wanted§ me, and she has for my 
sake abandoned union with any man but me. How then 
after discarding her, Vidila’s daughter, shall I with cruel 
800] || marry another woman now ? 


+ 


* For kdrmukam ujjhitath read kdrmuka-moéitath as in the Bombay cdition 

+ For uidéitd read ujjhitd with the Bombay edition 

t Vetasa-patra, a“ reed leaf ” on “cane-leaf.” It is not in the dictionary, 
bnt appears to denote a weapon shaved like the leaf of a reed or of a cane, 
and would seem to mean something like a narrow donble-edged sword 
८ § For-ydévatt read ydéaté as in the Poona edition 

॥ For nrigamsdudm read nrisamsaimd as in the Poona edition 


644 


32 


38 


34. 


39 


36 


41 
42 


43 


CANTO CXXVL 


The gods spoke : | 
This very maiden is indeed thy wife, whom thou dost always 
extol, even Vigdla’s beautiful-browed daughter, who has 
devoted herself to -austerities. for thy sake. Of her shall 
be born to thee a son who shall- bea hero, an embellisher of 
the seven continents,* a sacrificer of a thousand sacrificés, 
@ universal monarch. 


Markandeya spoke : 

After announcing this to Karandhama’s son the gods 
departed, O brihman ; and he then addressed her who was 
his wife—“ Say, timid one, what now is this ?” And she 
told him this story :— 

“ When thou, sir, didst forsake me, I forsook my kins- 
folk and came away to the forest in despair. There I wished 
to quit: this body which became almost wasted away with 
austerities, O hero, but a messenger of the gods came to me 
and prevented me, saying— Thon shalt also have a son, 
a universal monarch great in valour, who shall please the 
gods and slay the demons.’ By this command. from the gods 
that messenger of the gods prevented me. I did not abandon 
my body, having my thoughts fied on union with thee. And 
the day before yesterday, O illustrious one, I went to Ganga- 
hradat to bathe, and as ] went down into the water, I was drag- 
ged away by a certain old Naga. He took me then to Rasdatala, 
and there in front{ of me stood Nagas and Naga wives 
and youths in thousands ; they approached and offered me 
praise, and some others paid me worship; and the Naga 
women besought me respectfully‘ Do thon shew favour 
to us all; thou must turn aside thy son,§ who will seek to 
slay us who shall have incurred offence. The Nagas will 


# Or “islands” or ^ do-abs,”’ du¢pa. 
` ¶# This is also mentioned as a sacred place of pilgrimage in the Mahé-Bh., 
Vana-p. lxxxiii, 7046-49, and AnuSas.-p. xxv. 1720-21, 
t For puram read purak, as in the Poona edition. 
§ The son which should be born to her in the future, named Marutta. See 
canto cxxx, verses 11-14, 


47 


AVIKSHTT MARRIED THE PRINCESS, 645 


commit offence against thy son ; for that reason thow must 


turn ` 1170 aside; let this favour be done!’ And when: I 


said, ‘ Be it so,’ they decorated me with divine ornaments 
from Patala and with choicest flowers odorous-and fragrant. 
And that Naga brought. me back to this world, as lovely 


` aS I was. before, as beautiful in form .as before. ‘Seeing me 


so beantifnl and adorned with every kind of ornament, this 
most evil-minded Dridha-kesa seized me in the desire to 
carry me off. By the strength of thy arm, O prince, I 


' ‘have been rescued ; therefore be gracious, 0 mighty-armed 


one; receive me! Equal to thee lives no other prince in 
the world ; I speak the truth.” 


Canto CXXVIL.* 


Avikshita’s ९10100८5 


Avikshit agreed to marry the’ rescued maiden—The Gandharvas 


५ => धि 


* 


appeared then, and one of them expluined she was his daughter 
and had been born as king Visala’s daughter Bhavint because 
of Agastya’s curse—They were married: and lived in the Gan- 
dharvas’ world—She gave birth to a son there—All the celestial 
beings came to the boy’s birth-ceremony, and because of the 


<. blessings invoked for him from the Maruts he was called Marutta. 


Markandeya spoke 
On hearing this her speech, he remembered his father's 
fine speech which the king-had uttered upon the promise re- 
garding the “‘ What-want-ye ” penance, and prince Avikshit re- 
plied to the maiden, he with mind full of love to the maiden 
who had also abandoned all enjoyments for his sake, 
‘When I forsook thee, O slender one, I was vanquished 


- by. my enemies. I have now mett thee here after conquering 


the foes ; what shall I do ?” 


Canto oxxviili in the Calcutta edition. 


+ For samprépto read samprdptd as in the Poona edition. 


646 


A 


10 


11 


12 


13 


CANTO CXXVIfE. 


The maiden spoke : 

Take thou my hand ix wedlock in this charming forest. 
May the union of a loving mazden and a lover be fraught 
with merit ! 

The prince spoke : 

Be it so; may welfare be thine! Destiny itself is the 
cause here. Otherwise how have thou and I met together 
here ?* 

Markandeya spoke ‡ 

At this moment, 0 muni, the Gandharva Tunaya arrived, 
accompanied by the fairest Apsarases and surrounded by 
other Gandharvas. 

The Gandharva spoke : 

0 prince, this high-spirited maiden is my daughter, by 
name Bhaémini. By reason of Agastya’s curse she became 
Visdla’s daughter. Jt was Agastya who was angered with 
her as she was playing in a child’s manner, so he cursed 
her then, saying, ‘‘Thou shalt become a.woman!”+ And we 
appeased him by saying, “She is a child and cannot 
reflect ; do thou show favour for the offence against thee, 
O brahman rishi.” Being appeased by us the great muni 
said this—‘I passed a lenient curse on her, because I 
considered she is buta child ; it cannot indeed be altered.” 
By reason of that curse by Agastya my daughter was born 
in Visdla’s house as this beautiful fine-browed maiden, called 
by the name Bhkavini. Therefore I have come on this 
xecount ; take this princess who is my daughter in marriage ; 
of her thou shalt have a son, a universal monarch. 


Markandeya spoke : 
Uttering the words “ Be it so!” the prince then took hert 


* Anyatra tvam aham दव samdgatah ; the Poona edition reads atra tvam 
aham ¢aiva samdgatak. These can hardly be correct; read atratvam aham 
éaiva samdgatau ? 

+ That is, of hnman race. The Gandharvas were semi-celestial}. 

t For tathety uktveti tasydtha read tathety uktvd tatas tasydh as in the 
Poona edition. 


14 


15 


16 
17 
18 
19 
20 


21 


24 


29 


26 


BIRTH OF MARUTTA. 647 


hand according to the ordinance, and Tumburu* offered 
up the sacrifice there. The gods and Gandharvas sang forth, 
and bevies of Apsarases danced, the elouds dropped down 
flowers, and the heavenly instruments sounded forth,t as 
the prince united in marria ge with her, whe became the 
instrument for the agent of the deliverance of the whole 
world 

Then they went everyone with that high-souled muni to the 
Gandharvas’ world, and she and the prince went also, 0 muni: 
Prince Avikshit took his joy in company with Bhavini, and she 
obtained the riches of enjoyment together with him there. 
Sometimes he sports with that slender one in a charming grove 
near the city; sometimes on a low hill;$ sometimes on a sand- 
bank brightened by geese and sérasa cranes in ॐ river ; some- 
times near the mansion and in the very resplendent palace. 
In other charming pleasure-grounds he sported in company 
with the slender bridé, and she with that high-souled prince. 
Munis, Gandharvas and Kinnaras offered them both food and 
unguents, clothing, and the choicest garlands, beverages and 
other gifts there 

And when the hero sported with Bhavini in the hardly 
accessible world of the Gandharvas, the bright bride gave 
birth to a son. When he was born, who would be great in 
valour, a tiger amoung men, the Gandharvas perceiving what 
he would accomplish held a great festival ; and some of them 
sang, and others beat drums and kettle-drums and double 
drums, aud others played on flutes, Intes and’ other muisical 
instruments ; and many bevies of Apsarases also danced: 
there ; the clouds showered down flowers while they rumbled 
with gentle sound. Now while that medley of sounds so con- 


* A muni, see verse 26. He may be the person mentioned in the Mahé- 


Bhi 


whose happy conjugal life with his wife Rambha was famous (Udyoga- 


p. exvi. 8975). There was a Gandharva of this name (Sabha-p, li. 1881), 
and in the Vishnu Pur. as a friend of Nala Candanodaka-dundubhi 

+ Ni-sasvanuh ; this root as a verb is not in the dictionary 

t Upa-parvate ; ‘not in the dictionary. The Poona edition reads vara- 
parvate, ० on a choice hill.” 


648 GANTO CXXVII. 


tinued, the muni Tumburu, who was remembered by Tunaya,* 
27 approachedt and performed the birth-ceremonies. All thd 
gods assembled, and the pure divine rishis; and from Patala 
28 came the Naga lords, Sesha, Vasuki, and Takshaka; and 
there came also the chiefs of the gods and Asuras, of the 
Yakshas and Guhyakas, O brahman, and all the Winds} 
29 also. Then the Gandharvas’ great city was thronged with 
those who had come, all the rishis, gods, Danavas and Nagas 
30 and the munis. Tumburu then performed the birth-cere- 
mony and other rites, and performed the rite, which 1s pre- 
ceded by praises, to secure good fortune on behalf of that boy, 
saying— 
31 “As a universal monarch, great in valour, mighty of arm, 
creat in strength, exercise thou sovereignty over the entire 
32 earth a long time. May Indra and all these other world- 
guardians and the 18118 bestow bliss and foe-destroying 
33 valour on thee, O hero! May the wind§ tend to what is 
auspicious for thee, even the east wind that blows no dust! 
May the south wind which is clean and unflagging tend to 
34 gentleness for thee! May the west wind bestow heroism 
on thee, the noblest heroism on thee! And may the north 
wind likewise confer on thee excellent strength also!” 
39 At the end of this rite to secure good fortune a voice 
spake, issuing from no earthly body,— 
‘Because the preceptor uttered this phrase ‘ Marut-tava’|| 
36 repeatedly, hence this boy shall be famed on earth as 
‘ Marutta ;’ and because kings shall pass into subjection to 
37 his commands on the earth, this boy as a hero shall stand on 


_* Tumburu had solemnized the parents’ wedding, see verse 13. Tnnaya 
is the Gandharva of verse 6. The Poona edition reads instead pranayena 
smrtto, ** who was remembered with affection.” 
+ For jdta-jdta-karmdkaron read *bhetya jéta-karmdkaron as in the Poona 
edition. | 

4 Vayu in the plural $ they are mentioned here because of the invocation 
which comes afterwards, in which they are called Marut. 

§ Marut, with tava or te added here and in the following sentences. 

|| ^ Bfay the wind for thee $ "> the words used in the preceding invocations, 


38° 
` which contains seven continents. He ‘shall be chief among 
‘kings who offer sacrifices. His shall be the supremacy among 


39 


AVIKSHIT PRESENTED RIS SON 70 HIS FATHER. 649"! 


the head* of all kings: “As a universal monarch, great in valour, 
he shall assail kings and shall unobstructed enjoy the earth 


kings by reason of valour and heroism.” 


.Markandeya spoke : 
On hearing this speech uttered by some one from among 


the dwellers in heaven, all were gratified, the bréhmans and 
Gandharvas also and his mother and father. 


Canto CXXVIIL+ 


Marutta’s explotts. 


Avikshit returned and presented his son to his father Karandhama, 


and there was great rejoicing—The boy grew up, learned in sacred 
lore and skilful with all weapons—Karandhama resigned the 
kingdom, but Avtkshit refused tt because of the shame of his 
former captivity—Marutta was made king, and Karandhama: 
retired to the forest. 


Markandeya spoke: 

Then the prince, taking that beloved son and followed by 
his wifet and: the brdhmans and Gandharvas, went to his 
city. Reaching his father’s palace he extolled his father’s feet 
with: respect ; and so did his slender-limbed ‘wife, the’ bashful 
princess. And the prince holding his infant son addressed 


~ king Karandhama, who was seated on the throne of justice in 
‘the midst of kings,—‘‘ Behold this face of thy grandson who 


restsin my lap, as I promised formerly to thee for my mother’s 
sake at the ‘ What-want-ye?’ vow.” So saying he laid that 
son then on his father’s lap, .and related to him everything as 


* Or “ at the head.” 
¢ Canto cxxix in the Calcutta edition. | 
4 For padbhydm read patnyd, as in the Poona edition. 


82 


650 


6. 


10 


11 


12 


13 


14 


15 


16. ` 


17 


` “ 0470 CXXVIIE.’ 


it had ocourred. The king embracing his grandson, while his 
eyes were heclouded 'with teairs of joy, felicitated himself again 


-and again in saying “ Fortunaté am I!” Thén he duly paid 


honour to the assembled Gandharvas with ‘the arghya offering 
and other presents,* forgetting other needs by reason of his 
joy. : 

In the city then there was great rejoicing in the houses of the 
citizens, who exclaimed—* A son has been born to our master!” 
O great muni. In that glad and opulent city sportive cour- 
tesans of the prettjest forms danced an exquisite dance to the 
accompaniment of songs and musical instrnaments. And the 
king with glad mind bestowed on the chief brahmans both 
gems and riches, cattle, clothing and ornaments. 

The boy grew thenceforward, as the moon wazes in its bright 
fortnight. He was the source of pleasure to his parents, and 
the desire of the people. He acquired the Vedas first from the 
religious teachers, © muni, then skill in all kinds of weapons 
then complete knowledge of'archery. When he had completed 
his efforts in the use of the sword and how, he next overcame 
toil like a hero in learning the use of other weapons also 
Then he obtained weapons from Bhargava,t descendant of 
Bhrigu,—bowing modestly and intent on pleasing his guru, O 
brahman. Accomplished in the use of weapons, skilled in 
the Veda, thoroughly master of the knowledge of archery, 
deeply versed in-all sciences—none such. had there been before 
him 

‰ 15818 also, on hearing all this story of his daughter and of 
the ability of his daughter’s son rejoiced exceedingly in mind 

Now the king Karandhama had attained his wishes, in that he 
had seen his son’s son and had offered many sacrifices, and had 


* For xdhyddind read. ’rghyddind, as in the Poona edition. 

¶ The Poona edition amplifies this and, instead of the second line as in the 
Calcutta edition, reads—“ Then he dnly paid honour to the assembled. Gan- 
dharvas with the arghya offering and other presents joyfully, and dismissed 


them with propriety. He oontinues playing with his grandson, forgetful of 
other needs 


¶ That is Sukra AGérya (comment.). He. was the preceptor of the Asuras 


AVIKSHIT REFUSED TO BE KING. ` 61 


18 | bestowed gitts on those who asked. He had performed all cere- 
monies; he was-united with his fellow-kings*; having safe- 
guarded the earth righteously, he had conquered his enemies ; 

19 he was endowed with strength and intelligence. Being desirous 
of departing to the forest he addressed his son Avikshit— 
^° My son, I am old, I.am going to the forest, take over the 

20 kingdom from me. I have done what ought to be done; 

nothing remains but to anoint thee. Do thou who art highly 

accomplished in thy opinions take the kingdom which I have 

21 transfered to thee.” . Being addressed thus, Avikshit the prince, 

| respectfully bowing down, said to his father who was desirous 
of goingt to the forest to perform austerities, 

22 ८ [ will not, dear father, do the safeguarding of the earth ; 

। shame departs not from my mind; do thou appoint some one 

23 else to the kingdom. Since J when captured was delivered by 
my dear father and not by my own valour, how much manliness 

24 then have 1:? The earth 1s protected by real men. I who was 
not sufficient to protect even myself, how shall I, being such, 

25. protect the earth? Cast the kingdom on some one-else. On 

the same level as a womanf is the man who is downright 

injured§ by another. And my soul has been delivered from 
delusion by thee, sir,|| who hast delivered me from bondage. 

How shall I, being such, who am on the same level as a woman, 


become king ? ” 
The father spoke : 


26 Not distinct | in sooth is the father from the son, nor the 


# Su-varnair, = mdndalika-nripaih (comment.), “ with his provinoial kings,” 
with his vassal kings 
+ For yiydsus read yiydsum, as in the Poona edition. 
t For mantri sa-dharmah read sa stri sadharmah, as in the Poona edition 
§ Ava-druhyate ; the verb ava-druh is not in the dictionary 
. || For at mohdya bhavato the l’oona edition reads.aima ’mohdé éa bha- 
vatd; and the comment. says amohat snehat (which seems strange). The 
व then would be, “‘ Since I myself have been delivered from bondage 
by thee, sir, out of affection, how shall I &.” But I have ventured to read 
dimd mohdé éa bhavata 
Na bhinna; according to the comment this meaus putra-niripita-bheda- 


visishio na 


' 662 


47 


28 


29 


40 


31 


- CANTO CXXVIII. 


‘son -from the father. Not delivered. by any one else then wast 
‘thou, who wast delivered by thy father. 


‘The son spoke: 


I cannot direct my heart in any other wise, O king. There 
is exceeding shame in my heart—I, who was delivered by thee. 
He who has been rescued by his father consumes the glory 
acquired by his father; and let not the man, who is known by 
reason of his father, exist in the family. Let mine be that 
course, which is the course of those who have themselves 
amassed riches, who have themselves attained to fame, who 
have themselves come forth safe out of difficulties ! 

Markandeya spoke : 
' When he, although exhorted* often by his father, spoke 
thus; O muni, the king then appointed hist son: Marnutta to 
the kingdom. Receiving from his grandfather the sovereignty 
as authorized by his father,. he ruled well, inspiring gladness 
among his friends. 

And king’ Karandhama, taking Vira also, departed to the 
forest to practise austerities with voice, body and mind re- 
strained. After practising very arduous austerities there a 
thousand years, the king quitted his body and gained the 
world{ of Indra. His wife Vira then practised austerities 
a hundred years longer, with her hair matted and her body 
covered with dirt and mud, desirous of gaining the same 
world as her high-souled lord who had reached Svarga, making 
fruits and roots her food, dwelling in Bhargava’s hermitage, 
encircled by wives of twice-born men, and sustained by the 
devoted attendance of the twice-born. 


* For yaddépy ukto read yadé prokto, as in the Poona edition. Avikshit is 
mentioned in the Mah4-Bh., ASvam.-p. iv. 80-85, but rarely elsewhere, ` His 
name chiefly occurs in the patronymic form Avfkshita applied to Marutta. 
There was another Avikshit, a son of Kuru, Adi-p. xciv. 3740. 

¶ Tasya, i.e., Avikshit’s. 

¶ु For sa lokatdm read sa-lokatdm, 


MARUTTA BECAME KING. 653 


CantojCXXIXx* 


Marutta’s exploits. 


Marutta reigned as a wriversal monarch—Samvarta was his proest— 
.. Marutta was a great sacrificer, and a liberal benefactor. to bréh- 
mans—Some verses in his honour are quoted—But the.,Nagas 
troubled the rishis grievously, and his grandmother Vird sent him 

a message to administer justice and secure peace. 


Kraushtuki spoke : 


1 Adorable sir, thou hast fully narrated all this to me, namely, 
Karandhama’s exploits and what were Avikshit’s exploits. 1 

2 wish to hear of the exploits of the high-souled king Marutta,+ 
Avikshit’s son;{ he is heard of because of his surpassing 

3 feats as a universal monarch, of great parts, a warrior, a beloved 
king, high-minded, wise in righteousness and a doer of right- 
eousness, 2 real protector of the earth. 


Markandeya spoke : 
4 Receiving from his grandfather the kingdom with his 
father’s consent, he protected it righteously, as a father protects 


* Canto cxxx in the Calcutta edition. 

+ He is famed as a universal monarch (Maha-Bh., Asvam.-p. iv. 86-91 and 
Vishnn Pur. IV. i), and it said he gained his supreme sovereignty through his 
prosperity (riddhyd ; Sabha-p. xiv. 650). He was one of the sixteen greatest 
‘and most famous kings of antiquity (Drona-p, lv. 2170-83; Santi-p. xxix. 910. 
17). He is said to have offered a sacrifice to the hr4hman rishi USiravija at 
the Jimbn-nada lake in the Northern region (Udyoga-p. cx. 3842-3), and was 
praised for his liberality in that he gave his daughter to Angiras (Santi-p. 
coxxxiv. 8602; Anuéds.-p. cxxxvii. 6260), but more probably to Angirasa, that 
is, Samvarta, see verse 11 note. 

‘There were other less famous kings of the same name, as Marutta, son of 
Karandhama and fifth in descent from Yayati’s son Turvasu (Hari-V., xxxii, 
1829-1834; Vishyu Pur. IV. xvi) ; Marutta, fifth in descent from SaSa.vindu 
(Hari-V., xxxvii. 1972-75 ; Matsya Pur. xliv. 24; also Vayu and other Puranas; 
and probably Mah4-Bh., Sauti-p. xxix. ‘981); and one or two more of the same 
or pimilar name. 

t For Avikshitasya read A’vikshitasya. Marutta’s father is generally spoken of 
here as Avékshit aud not av Avikshita, The Poona edition reads Avaikshatasya, 


654 . GANTO (CXXEX: 


5 his own begotten sons. He sacrificed very many sacrifices ap- 
propriately, whereat most suitable fees were given away, as a king 
whose mind took pleasure* in the commands of his sacrificing 

6 priest and family priest. His discus was unresisted in the 
seven continents ; and his course uninterruptedt in the sky, in 

7 the lower regions, in the waters and elsewhere. He gained 
riches thereby, being duly intent on his own rites, O brah- 
man, and sacrificed with great sacrifices to Indra and the 

8 other gods ;{ just as these other castes also, unwearied each in 
its own business and possessing riches amassed thereby, per- 

9 formed pious obligations and other rites. The earth while 
under high-souled Marutta’s protection entered into rivalry 
with the dwellers in the dwellings of the thirty. gods,§ O best 

10 of twice-born men. Not only were all kings of the earth sur- 
passed by him, but even the king of the gods was surpassed by 
him as a sacrificer with declarations|| of a hundred sacrifices.{ 
11 Now his sacrificing priest was Afgiras’ son Samvarta,** 
who was Vribaspati’s brother, high-souled, a treasure-house of 


* Or, “was subservient to”; ramya=vaéya (comment.). 

+ For édpy anaviééhinna read édsya na vidéhinnd, as in the Poona edition. 

¶ The Vishnu Pur. says-——he offered an unparalleled sacrifice, his utensils 
were of gold, Indra was intoxicated with his libations of soma, and the brah- 
mans were enriched (IV.i). .So also Maha-Bh., ASvam.-p, x. 275-92. 

§ It is said in the Maha-Bh., the earth brought forth fruit without plough- 
ing and was garlanded with éaityas in his reign (Santi-p. xxix. 910-17). 

, || Seta-yajadbhisandhibhik ; the Poona edition reads Sata-yajito pi Satkitah. 

¶ The Maha-Bh. says he overcame Indra in rivalry. and so inourred 
Vrihaspati’s opposition (Santi-p. xxix. 910-14). 

** The Maha-Bh. says Angiras was Avikshit’s priest (Aévam.-p. iv. 80-85). 
Angiras had two sons, Vribaspati and Samvarta, and there was rivalry be- 
tween them, but Vrihaspati the elder gob the pre-eminence and became 
Indra’s purohita. Marutta in rivalry overcame Indra, and Vrihaspati who 
desired Indra’s good repulsed Marutta, and declined to he his family priest, 
Marutta then by Narada’s advice went to V4ranasi {Benares) and secured 
Samvarta as his priest (Drona-p. lv. 2170-71; Sénti-p. xxix. 910-15; and 
Asyam.-p. iv. 86 to ix, 274). There was a great quarrel between Vyibaspati and 
Samvarta in consequence (tbid,, and Vayu Pur.). The Aitareya Brahmanea, says 
Samvarta inaugurated Marutta with the Mahdbhisheka ceremony, the great 
inauguration ceremony of Indra (VIII. iv. 21) 


MARUTTA’S GREAT FAMR. 655° 


12 ` austerities. The golden mountain Yufijavat* is frequented by 
the gods; he struck down its'summit and carried it offf for 

13 that king. The whole of that king’st territory, allotment§ 
and other property and palaces were ‘made brilliant, all golden, 

‘by that priest at a sacrifice by means of auisterities, O 17411 

14 man. And in this covnesion, those who are interested in Ma- 
rntta’s exploits sing songs, while all rishis aré carrying on: their 
study without intermission, thus— aa 

15 ^ Equal to Marutta’ never lived a sacrificer on the face of 
the earth—at whose sacrifice his dwelling-house' was cast and 

16 also golden palaces as largesse, Indra was made intoxicated 
with soma avd twice-born bréhmans with gifts; and Indra and 
other chiefs of the’ thirty gods becarne waiters to the brah- 

17 mans. At what  king’s sacrifice'was everything of gold ahan- 
doned, as at Marutta’s sacrifice, by the twice-born bréhmans, 

18 whosé houses were stocked with gems ?|| And at his sacrifice’ 
what gold in the shape’of palaces and other things was cast as 
largesse, that indeed the thrée other castes received. ; therefrom 

` some of them gave similar gifts." .% © | 

19 1116 thus he ruled thé kingdom and protected his suhjects ' 
ˆ well, a certain ascetic came, O best of munis, and said to him 
20 —‘ Thy father’s mother, seeing the community of. ascetics 


* Bor, Yuijavat read Muajavat, as in the ‘Pnona edition.” It is a mountain 
on the ridge of Himavat (Mahaé-Bh., ASvam.-p. viii. 180).. It seems to have 
been also called Mufijavata, and the summit Mnija-prishtha. It was visited 
by Vasu-homa, king of Anga, and Réma and Mandhatri (Santi-p. cxxii. 4469 
75). It-was a sacred’ place of pilgrimage (Karma Par. II. स्ना: 38). This 
may 06 meant by Mujavant in Atharva-Veda 1. xxv. 2, 8. There was another 
place ‘of pilgrimage called Muiija-vata which was apparently in or nesr 
Kuru-kshetra (Maha-Bh., ‘Vana-p: Ixxxiii. 5092, and Ixxxv. 8210). 

} For hyitam the' Poona edition reads krite, “he struck down its'summit’' 
for that king’s sake.” । 

T Yasya, 1.6 .; Marutta’s. 

इ Bhdga. 

|| For ratna-ptrrna-grihe read ratna-ptrna-grihair, as in the Poona edition. 

{ The Poona edition adds a verse here—The well-behaved folk, who had 
their thonghts satisfied by what was given away, also offered sacrifices there 
with in varions places separately ; pans 


656 CANTO’ CXXIX. 


overwhelmed with poison by the Nagas who are raging with 
frenzy, saith this to'thee, O king :— 
21 “Thy grandfather, after protecting the earth well, 128: de-: 
parted to heaven, and I am able to practise austerities here, 
22 dwelling in <Aurva’s*' hermitage. I, being such, perceive 
disorganization while thou rulest the kingdom, such as’ was 
nott while’ thy grandfather and thy ancestors reigned, O 
23 king. Assuredly thou art’ heedless or addicted to sensnal 
enjoyments, or thy senses are uncontrolled, in that thou dost 
not know the wicked and the good because they, thine organs, are 
24 blind because thou hast no spies. Now the Nagas, who have come 
up from Patéla possessed with frenzy, have bitten seven sons of 
25 ` munis, and have defiled the tanks, and have defiled the clari- 
fied butter offered in sacrifice with sweat, urine and ordure. 
Tribute has long been given to the Nagas, thus fully indicating 
26 an offence.. These munis are able to reduce the Nagas to 
ashes, but have no authority herein; thou indeed hast the 
27 authority herein. Kings’ sons have the happiness that comes of 
sensual enjoyments so long, O king, as the water of regal in- 
28 . auguration is not poured on their head. But when kings they 
must think—‘ What friends are there?’ ‘Who is an enemy ?’ 
‘ How great is my enemy’s strength?’ ‘WhoamI?’ ‘Who 
arein my minister’s party?’ Or, ‘Who are my vassal kings ?’ 
29 ‘Hither such’a one is ill-disposed, or he has been alienated by 
others ; what ४5 he like with regard to my adversaries also ?’ 
‘Who is wholly a 7९4९-8 to me herein in the city or in the 
* Aurva was = famous rishi descended from Bhrigu. The Matsya Par. 
says he was son of Bhrigu’s son Apnuvana and was father of Jamadagni, and 
that he established the gotras of the Bhaérgavas (cxciv. 14.29). It is said king 
Sagara was brought up in his hermitage (Hari-V., xiii. 762-xiv. 795) and learnt 
from him the Vedas and the use of arms (Vishnu Pur. III. viii, and IV. iii). 
The Mahé-Bh. says he was horn when the Bhargavas were almost exterminated 
by the princes of Kartavirya’s race after Kirtavirya’s death, because they did 
not restore at the demand of those princes the riches which they had amassed 
as Kartavirya’s sacrificial priests; and it explains his name by saying he 
was born from his;'mother’s thigh (Adi-p. clxxviii, 6802-15 and ‘clxxix. 
6827). 
+ For tendbhid read te ndbhid, 


30 


31 


32 


34 


30 


36 


38 


39. 


MARUTTA WAS REQUIRED TO PUNISH THE NAGAS. 657 


country?’ He who puts his trust solely in deeds of right- 
eousness is besotted. A king must take practical notice‘ Who 
behaves quite properly ?’ ‘Who must be punished?’ ‘Who 
must be protected?’ Or, ‘What men must be regarded* by 
me, who have to considert the person to be subdued, the’ place 
and the time. with regard to my condition of alliance or 
disunion?’{ Further, a king should ward off unknown 
spies by other spies. A king should set spies npon all his 
ministers and other servants, In this and in other ways 
king, whose mind is intent upon business, should constantly 
spend day and night, but not be engrossed with sensual enjoy- 
ments. The possession by kings of bodies is not for the sake 
of sensual enjoyment, O king; it excites them to undertake 
trouble§ in the work of protecting the earth and their own 
righteousness. For a king who protects the earth and his own 
righteousness well, there is great trouble in this world and 
supreme undecaying happiness in heaven. Recognizing this 
therefore, O king, discard senswal enjoyments and deign to 
undertake trouble in this world for the protection of the earth 
The calamity, which origimating from the Nagas has thus be- 
fallen the rishis, while thou art reigning, O king, thou being 
blind because thou hast no spies dost not even know it. What 
need of saying more in this matter ? Let punishment be inflicted 
on him who is wicked ; protect thou the well-behaved, O king; 
thou shalt gain the sixth part allowed thee as tribute by right- 
eous law. By witholding protection thou shalt without doubt 
fully acquire all the sin that is committed by wicked men 
through unruliness. Do what thou wishest ! 

५८ have told thee all this that thy grandmother saith to thee. 
Act, when things are 80, as pleases thee, O-king.” 


# Upekshyds ; or “ must be disregarded.” 

+ For avekshatd read avekshatdm 2 “Tet a king consider, &.” 

t For satga-bheda-tayd damya- the Poona edition reads mantra-bheda-bhaydd 
atva, ° who have to consider place and time in this matter by reason of fear lest 
my counsel should be divniged.” 

§ Or“ dt is. meant for undertaking great trouble,’’ 


[प 


83 


658 CANTO CXXX. 
Canto CXXX,* 


Marutta’s exploits. 

Marutta visited his grandmother's hermitage and set the Nagas’ world 
on fire—They implored his mother Bhavint’s protection according 
to her old promise—She and Avikshit accepted their entreaties 
and went to Marutta. 


Markandeya spoke : 

1 On hearing this speech from the ascetic, the king became 
covered with shame. Exclaming, “ Fie on me, who am blind 

2 because I have no spies,” he sighed and took his bow. He went 
hastily then towards Aurva’s hermitage and made obeisance 
to his father’s mother Vira with his head, and to the ascetics 

3 as was proper; and they landed him with blessings. And 
seeing the seven sons,f the ascetics, bitten by the Nagas on 

. 4 the ground, the king reproached himself repeatedly in front 
of them, and said thus,— 

5 “What I do now unto the wicked Nagas, who despise iny 
valour and who hate the brahmans, let all-the world with the 

- gods, demons and mankind see that!” _— 


Markandeya spoke : 
6 . So saying the king took his weapon Samyartakat in anger, 
in order to destroy all the Nagas that roamed in 24६18 
7 and onthe earth. The Ndgas’ world burst into flame then 
suddenly all around; while it was being burnt by the glowing 
8 . power of the great weapon§, he hemmed it in. ‘Ah! Ah! 
dear father’°—‘ Ah! mother!’—‘ Ah! Ah! dear child’—such 
cries arose then among the Nagas in that confusion ‘caused by 


* Canto cxxxi in the Calcutts edition. 
` न For sutdn read 0110६402, “the seven dead ascetics ” 2 

¶ Samvartaka, “the fire that will destroy every thing at the end of the 
world.” The Calcutia edition reads Sad-vartaka. 1 

§ For mahams tu tejasd the Poona edition reads mahdstna-tejasd, which I 
have followed, 


10 


13 


14 


15 


16 


17 


18 


19 


THE NAGAS BESOUGHT BHAVINE FOR PROTECTION. 659° 


the weapon. Some with the ends of their tails burning, other 


Nagas with their hoods burning, both seized their children and 
and wives, and abandoned their ornaments and clothing. 
Quitting Patala they went for protection to Marutta’s mother 
Bhavini, who had formerly given them a promise of safety 
then.* Approaching her all the Nagas, sick with terror, 
prostrated themselves and spoke thus in broken accents,— 

“ Let that be remembered which was formerly declared by thee 
to us. What we entreatedt formerly after prostrating our- 
selves in Rasatala, the time for that has here arrived ; save us, O 
mother of the hero! Let thy son be turned aside, O queen ; 
let us retain our lives. All the world of the Nagas is being 
burnt by the fire from his weapon. For us, who are being 
thus utterly burnt up by thy son, there is no other refuge but 
thou ; have mercy on us, O renowned lady!” 


Markandeya spoke : 
Hearing this their speech and remembering what she had 
said at first, the good lady spoke this speech to her husband 


with agitation,— 


“1 related to thee before indeed, what the Nagas in Patala 
after making petition said to me with reference to my son. 
They are these who have come in terror; they are being burnt 
by his splendour ; these sought refuge with me before and I 
gave them a promise of safety. Those who have come to me 
for refuge have approached thee for refuge, for I do not observe 
a righteousness separate from thine. I have come to thee for 
refuge. Therefore do thou turn aside our son Marutta by thy 
word; when besought by me also, he will assuredly proceed§ 
to quietness.” 


# The promise was given in canto cxxvi, verses 42-44. For the text yayé 
dattam taddbhayam a better reading would be yathd duttum taydbhayam, “ since 
she bad formerly given them a promise of safety.’ See verse 17. 

+ For abhyargitam read abhyarthitam, as in the Poona edition. 

¶ Sdyojyam ; 8 word not in the dictionary. Sdyujyam is given there, and 
this is the reading of the Poona edition. 

§ Abhy-upa-ydsyati ; this verb is not in the dictionary. 


660. eS, he ‘CANTO तद , et 


१ 


aes See ; , ` The king शणः, 

20 , Marutta has given way to wrath which‘has become fixed in 
_a great crime, It will be hard, I think, to turn away the wrath 
of him, thy: son. 7 

The Nagas spoke: - - 

2] ..-Wehave sought thy protection ;.shew. us favour, O king; 


wounded 
"Markandeya spoke: ~~ ` 


22 On hearing that speech of the N4gas who had become sup- 
plants for protection, and being entreated by his wife, most 
famous Avikshi* spoke, 

23 “TI go, lady, and will with haste speak to that thy son in order 
_to deliver the Nagas: those who have come for protection must 

24 not be forsaken. If he, the king, does not draw back his 

weapon at my word, then I will parry the weapon of that thy 
son with my own weapons 


Markandeya spoke: ५ 
25 Thereupon Avikshi, noblest of kshatriyas, {69६ up his bow 
and accompanied by his wife went in -haste ‘to Bhargava’s 
hermitage = 7 | | 


Canto OXXXILt 
Marutta’s exploits (concluded). 
Avikshit called on Marutta to spare the Ndgas,-but Marutta insisting 
on his duty refused—Avikshit proposed to fight with him, and 
Marutta, though deprecating such combat, agreed—The vishd 


"` wntervened, the Nagas restored the dead-rishis to life, and-all parted 
affectionately—Marutta’s wives and successor are named 


Markandeya spoke: _ - 
1. Nowhe, Avikshit, on seeing his son thevet grasping his choice 


* Here and in verse 25 the text shortens the nome to Avikshi. So. also 
in canto cxxxi, verses 9, 11,and 17. See canto cxxii, verse 2, note as 

+ Canto cxxxii in the Calcutta edition. , -_ 

} Tatra of the Bombay edition 18 better than tasydh 


10 


11 


AVIKSHIT FAVOURED THE ‘NAGAS’ CAUSE. 661 


bow, and seeing his son’s bow and keen weapon filling all the 


regions of the sky with its fiery light, belching forth a great 


flame; illuminating all the surface of the earth, penetrating down 
into Patala, unendurable, dreadful and terrifying, and actually 
ready for use—he, seeing the king whose countenance was 
wrinkled with frowns, said,—“ Be not thou wrathful, 0 
Marutta; let thy weapon be drawn back.” More than once 
so said he, lofty-minded Avikshit, to him, the varying course 
of whose colour speedily vanished in pallor. Listening to 
iis father’s speech and looking at him again and again, he, 
still grasping his bow, prostrated himself before his parents 
with veneration and replied :— 

“Most grievously have the Nagas offended me, 0 father 
While I rule this earth, they despising my might advanced to 
the hermitage and bit seven youthful munis ; and the fire-offer- 
ings of these rishis who dwell in the hermitage have been 
defiled by the evil-behaved Ndgas, while Iam reigning, 0 
king. ‘Morever every one of the tanks has in truth been 
defiled by them. This then is the reason; thou must say 


-nothing in their favour, 0 father. I am not to be turned aside 
- 28 regards the brahman-killing Nagas.” 


Avikshi* spoke 
If these Nagas have slain brahmans, they will go to hell when 
dead. Let this my word be complied with ; desist from using 
thy weapon. । 
Marutta spoke 
I will not pardon these wicked offenders. I in truth shall 
go to hell.if I strive not to curb these sinners. Turn me not 


"back, 0 father! 


Avikshi spoke :- 
These Ndgas have come to me for refuge. Because of the 


veneration due to me draw back thy weapon. Enough of thy 
wrath, O king! 


* The text reads Avtkshi here and in the following places. See canto cxzii, 
verse 2, note. 


13 


14 
15 


16 


17 
18 


19 


20 


21 


22 


23 


-CANTO CXXXI. | 


. Marutta spoke: 

I will not pardon these wicked offenders. How shall I, 
transgressing my own righteousness, comply with thy word? 
By inflicting punishment on him who ought to be punished 
and by protecting the well-behaved, a king gains the sacred 
worlds and disregards the hells. 


Markandeya spoke : 

When the son thus repeatedly forbidden by his father 
diaws not back the weapon, he, the father, then spoke again,— 

“Thou injurest these terrified Nagas who have come to me 
for refuge, although thow art forbidden; I will therefore 
employ a means to counteract thee. I also acquired skall in 
weapons ; not thou alone art skilled in weapons on the earth ; 
and how great will be thy manhood in my presence, O most 
ill-behaved one F ” 

Avikshi, the lordly muni, with eyes dusky-red through anger, 
strung his bow and grasped the weapon of fate. Next he 
fitted in his bow the noblest weapon of fate, which was 
surrounded with fiery light, which could slaughter: hosts of 
foes, which had great vigour. Then made hot by the weapon 
of conflagration,* quaked the whole heaven and earth with the 
seas and mountains, O brdhman, when the weapon of fatet was 
raised aloft. 

Markandeya spoke : 

Marutta also, seeing that weapon of fate made ready by his 
father, spoke aloud,— 

“This my weapon is raised aloft for the punishment of the 
wicked—not to kill thee. Why dost thou, sir, discharge the 
weapon of fate at me, thy son, who observe true righteous- 
ness and who have ever indeed obeyed thy command? I 
must protect my subjects fully, illustrious sir; why dost thou 
thus prepare the weapon to kill me ?” 


Avikshi spoke : 
We are determined to accomplish the rescue of him who 


* Samvarta; see cauto cxxx, verse 6, 
+ Kdldstra, ° 


24, 


25 


26 


29 


30 


31 


32 


33 


CONTEST BETWEEN AVIKSHIT AND MAROUTTA. 663 


has come for refuge ; thou art his assailant, thon shalt not be 
let go alive by me. Either slay thou me by the might of 
thy weapon and then slay the wicked Nagas here; or I will 
slay thee with my weapon and save the great Nagas. Fie on 
the life of that man that shews no favour to one in pain, who 
has come seeking for protection even thongh certainly belong- 
ing to an enemy's party! A kshatriya am I; these terrified 
Nagas have come to me for protection ; thou indeed art their 
injurer ; why shouldest thou not be killed by me? 


Marutta spoke: 

Whoever tends to be an obstacle to the protection of the 
subjects, whether he be a friend or even a kinsman or a father 
or 8 spiritual preceptor, he must be killed by a king. I, berng 
such a king, will fight with thee ; be not thou angry, O father. 
I must preserve my own righteousness, | have no anger 
against thee. 

Markandeya spoke: 

Seeing those two determined to kill each other, Bhargava 
and the other munis sprang up then and stood between them, 
and said,—‘ Thou must not discharge thy weapon against this 
thy father ; nor must thou slay this thy son who is renowned 
for his deeds.” 

Marutta spoke: 

I must as king slay the wicked and guard the good; and 
these are wicked Nagas. What 18 my fault in this matter, O 
ye twice-born ¢ 

Avikshi spoke: 

I must rescue those who have come to me for refuge, and 

this my son is an offender,* who kills those that have come 


for refuge, O brahmans. 


The rishis spoke : 
These Négas whose eyes are rolling about in terror say, 
‘We will bring to life again those brahmans who were bitten 


34 by wicked Nagas.’ Enough then of combat ! Be ye both 


* For aparddhyah read aparddhi, as in the Poona edition. 


664 


CANTO CXXXI. 


_ appeased, O noble kings! Ye both indeed, who are faithful to 


35 
36 


37 
38 


43 


44, 
AS 


46 


your promises, are well acquainted with righteousness. 


Markandeya spoke 


Now Vira approaching her son said this,“ At my word 
this thy son has tried to kill the Nagas. That is finished 
When the brahmans live wmolvsted and the dead munis also 
come to life again, the Négas may he set free, since they have 
sought thee for protection.” 


Bhavini spoke : 

I was formerly entreated by these denizens of Patala; for that 
reason I commissioned this my husband in this matter. There- 
fore has occurred this noble outcome, splendid, in both of them, 
both in my husband and my son, in thy grandson and thy son. 


Markandeya spoke 

Those Nagas then restored those brahmans to life both by 
means of various divine herbs and by drawing out the poison. 

The king then bowed at his parents: feet; and he, Avikshit, 
embracing Marutta affectionately spoke. thns—“ Be thou a de- 
stroyer of thy enemies’ pride; long do thon protect the earth ; 
be thou also merry with thy sons and grandsons; and-may they 
not be haters of thee!” 

Permitted* then by the-brahmans and ‘by Vira to depart, 
the two kings mounted: the chariot together; and Bhavini 
went to her own city 

Vira also, best of those who maintain righteousness, after 
performing very. great austerities, gained the same world* 88 
her husband, she ‘an illustrious wife, devoted to her lord. 

Marutta also protected the earth fully in righteousness, and 
having vanquished the six classes of enemies enjoyed enjoy- 
ments as king. And his wife was Prabha-vati, the illustrious 
daughter of the king of Vidarbha; and Suvira’s daughter 
Sauviri was also his wife; Su-kesi, daughter of the Magadha 


* Por anujidto read anujiidtau, as in the Poona edition. 
+ For sd lokatdém read sa-lokatdm, as in the Poona edition. 


47 


48 


49 


50 


01401144 ' WIVES AND SONS. 664} 


king Ketu-virya was his wife. Kekayi also, daughter of 
Sindhu-virya king of Madra, and Kekaya’s daughter Sairan- 
dhri, and Vapush-mati, daughter of the lord of Sindhu,* were 
also his wives ; and Su-sobhand, daughter of the king of O’edi, 
was his wife. And his sons by those queens became eighteen 
kings, O bréhman. Chief among them and the eldest son was 
Narishyanta. 

Such in valour was Marutta, a great king, great in strength: 
His discus was unopposed in the seven continents; equal to 
whom no other king ever lived or shall live. After hearing of 
these exploits of that royal rishi, high-souled Marutta, who was 
endowed with goodness and prowess, and who was of boundless 
vigour, and of his pre-eminent birth, O brahman, a man is 
freed from all offences. 


Canto CXXXIL+ 


Narishyanta’s explotts. 


Marutta gave the kingdom to his son Narishyanta—Narishyanta resolv- 


l 


ed to do someigreat deed and performed a great sacrifice at which 

he enriched the brahmans for life—Consequently he could not 

induce any brdhmans to attend a second sacrifice except after great 
difficulty—All brdhmans then were themselves offering sacrifices. 

Kranshtuki spoke : 

Adorable sir, thou hast narrated all Marutta’s exploits ; the 

wish to hear completely about his descendants prevails in me. 


* These names seem to be confused so as to be in impossible combinations, 
for Sindhu, Kekaya and Madra were distinct countries, see canto lvii; ‘verses 
36 and 37. For Saurindhri read Sairandhré as in the Poona edition. The 
second line of verse 46 and the first of verse 47 would read better thus, by 
merely transposing the words,— 

Sutd éa Sindhu-viryasya Sindhu-bhartur Vapush-matt, 

Madra-rdjasya Sairandhri, Kekayasya € Kekay?. 

८ Vapnsh-mati also daughter of Sindhn-virya lord of Sindhu, Sairandhri 
daughter of the king of Madra, and Kekayi daughter of the king of Kekaya were 
also his wives.” । | | 

+ Canto cxxxiii in the Calcutta edition, 


84 


666 CANTO CXXKXII. 


2 I wish to hear of those among his descendants, :as thou de- 
scribest,them, who were lords of the earth, worthy of sovereignty, 
and endowed with valour, O great muni. 
Markandeya spoke: 
Marutta’s son was famed as Narishyanta*;-he was the 
4 eldest and indeed the best of the eighteen sons. And for 
eighty-five thousands of years the lordly kshatriya Marutta 
9 enjoyed the entire earth. After ruling the kingdom accord- 
ing to his own righteonsness, after offering peerless sacrifices, 
he anointed his eldest son Narishyanta as king and departed to 
6 the forest. With his mind concentrated on one idea the king 
practised great austerities there. He ascended to the sky, 
covering the heaven and earth with his glory, O brahman. 


w 


7 His son Narishyanta, being wise, pondered thus, considering 
how his father had acted and other kings also,— 
8 “In my family my ancestors have been high-souled kings. 


Offerers of sacrifices, they protected the earth righteously, being 

9 powerful; and they were givers of riches; they turned not 

back in battle. But who is able to imitate the exploits of 

10 those high-souled kings? Yet the righteous deed which they+ 
did with sacrifices and other offerings, that I wish to do; and 

11 that is not feasible; what can Ido? The earth is protected 

according to righteousness ; what virtue -has the king in this ? 

If he does not duly protect, a king zs sinful and 2068 to hell. 

12 Ifhe has riches, a:king must certainly offer great sacrifices, 

and must bestow gifts; what ४८5 there wonderful herein? A 

13 king is the refuge of those who are perishing. High birth 

and shame and anger, dependance on hostile folk and one’s 

own rules of righteousness ensure that there is no.fleeing from 

14 battle. Asall this has been well achieved by :my ancestors and 

15 by my father Marutta, who now can do it so well? What 

then shall I do, that has not been done by those ancestors, who 

16 were sacrificers, choice men, gentle, and who turned not back 

* He and his descendants are given in Vishnu Pur. IV. i. He must be dis- 
tinguished from Narishyanta or Narishya one of the sons of Manu Vaivasvata 


see page 588. 
+ For teng read tair yat as in the Bombay edition, 


( 


17 


18 


19 


20° 


21 


22 


23.. 


24 


26 


27 


NARISHYANTA WAS A GREAT- SACRIFICER. 667 


from battle, whose manliness did not' fail in great battles and 


conflicts* P With whose deed shall I coming strive unappal- 
ledly ? Moreover those kings, my ancestors, themselves 
performed sacrifices unweariedly, but did not have them per- 
formed by others ; I will do that.” 


Markandeya sp ke: 

After deliberating thus the king performed a single sacrifice, 
the like of which, made splendid by the lavishing of riclies, no 
one else had performed. Now after giving very great wealth 
to the twice-born brdhmans, enough for life, the king further 
gave them:a hundred times as much food at the sacrifice, and 
cattle, clothing, ornaments and. granaries and other gifts. 
Thus he intoxicated each one of them who dwelt in the earth. 
Consequently when the king began’a sacrifice again, he got no 
twice-born brdhmans then to'conduct it after the sacrifice had 
been begun. Whatever brdhmans the king selects for the 
business of sacrificial priesthood,t they said everyone to him,— 

“We have consecrated ourselves for a sacrifice elsewhere. 
Choose thou Some one else; the riches which thou didst lavish 
among us, there is no end thereof. Yet thou mayest give 
wealth to others at thy sacrifices.” 


Markandeya spoke : 

And the lord of the whole earth obtained no brahmans then 
as sacrificial priests. He began then to give a gift on the 
space outside the sacrificial altar. Neverthless they did not 
accept it at all, having their houses full of wealth. In ‘order 
to give again to’a twice-born bréhman he spoke thus, being de- 
jected,— 

“ Alas! it is very splendid that there is no poor brahman 
anywhere in the earth: and 7 is not splendid that this 
treasury is useless to one who does not sacrifice. No one 


* Bor mahat-sangrdma-samsarga visamuddita-paurushah read mahat-san- 
grdma-sammardeshu avisamuddi-paurushah asin the Bombay and Poona edi- 


tions. 
+ For drttijyaskarmayi read drtvijya-kar mart. 


668 CANTO CXXXit, 


undertakes sacrificial priesthood* ; all folk among’ the twice- 
born are sacrificing, and do not assent when we are giving a 
gift.” 
Markandeya spoke 
28 Prostrating himself then before some twice-born brahmans 
again and again in faith, he appointed them sacrificial priests 
at his own sacrifice. They performed the great sacrifice 
29 And this was very surprising,—when that sacrifice offered by 
the king took place, all folk of the twice-born on the earth 
30 were offering sacrifices at that time; no one was present as a 
spectator thereat. Some of the twice-born were having sacri- 
fices offered, and some of them were themselves offering sacri- 
31 fices. ‘Whenever king Narishyanta sacrificed, people might 
make a sacrifice on the earth entirely with the riches given by 
32 that giver. Now in the eastern region there were more than 
one hundred and eighty million sacrifices ; in the west seventy 
33 millionst in sooth; in the south fourteen tens of millions; and 
in the north there were then fifty tens of millions of sacrifices 
at one time, 0 hrahman muni, when Narishyante was sacrificing. 
34 Such, O brahman, was Marutta’s son king Narishyanta of 
yore, righteous in soul, famed for his. strength and manliness. 


Canto OXXXIIL+ 


Dama’s exploits. 

Narishyanta was succeeded by his son Dama, an accomplished king— 
Sumand daughter of the king of Dasarna chose him as her husband 
at her svayam-vara—Three other princes tried to take her by force, - 
and Dama, after appealing to the assembled kings against their 
conduct, was left in accordance with marriage rules to assert his 
right by arms—He defeated those kings and married Sumand. 

Markandeya spoke : 
1 Narishyanta’s son was Dama,§ the tamer of the wicked and 
* Por dartitjyam read artvijyam. 
+ For kotydé read kofyo as in the Poona edition. 
+ Canto cxxxiv in the Calcutta edition. 
§ He and his descendants are given in Vishnu Pur, IV, i. 


DAMA’S BIRTH AND YOUTH 669 


ee tae 


' of enemies; like-Indra’s, was ‘his strength ; compassion such 
2 as a muni’s was his disposition. .That very famous son was 
born to that king of Indra-send, a princess descended from 
Babhru,* after abiding nine years in his mother’s womb. 
3 Becanse while abiding in her womb he caused his mother to 
acquire self-restraint, and because zt was supposed, ‘ this prince 
4 also will be self-restrained in disposition,’ therefore indeed his 
family priest, who knew the three times,t gave Narishyanta’s 
son the name ‘ Dama.’t 
9। Now prince Dama learnt the knowledge of the bow entirely 
6 from Vyisha-parvan, king of men ;§ and he learnt the use of all 
kinds of weapons thoroughly from the noble Daitya Dun- 
7 dubhil| who dwelt in Tapo-vana ;§ and he learnt the Vedas 
and all the Vedangas from Sakti ;** and controlling himself 
he learnt the practice of religious devotion from the royal rishi 


Arshti-shenatt. 


* This may be Babhru or Vabhru, son of Druhyu, son of Yayati (Hari-V., 
xxxii, 1837). There were other kings of the same name later, as Vabhru son 
of Devdévridha (Hari-V., xxxviii. 2010-13, and Matsya Pur. xliv. 56), Babhru 
son of Vigva-garbha (Hari-V., 2९४. 5252), &e. 

+ The past, the present and.the future. 

< Self-control.”’ 

§ This would appear to be Vrisha-parvan, a famous king of the Danavas 
(Mahé-Bh., Adi-p. Ixxxi. 3367-8, Sabha-p.iii. 58-60), whose daughter Sarmish- 
tha married Yayati (ibid., and Adi-p. xev. 3760-1, Udyoga-p. exlviii. 5042-5 ; 
Hari V., xxx. 1600-3; and Vishyu Pur. 1V. x). There was a famous hermitage 
called Vrisha-parvan’s hermitage near Mount Kailasa in the Himdalayas 
(Mahé-Bh., Vana-p. वाण. 11541-3, clxxvii. 12340-44), but that Vrisha;parvan 
appears, to have been contemporary with the. Pandavas, accordiug to the first 
of these last two passages 

|| I have not found a Daitya of this name elsewhere 

4] This means a “ grove where‘austerities are practised” ; but there appears 
te have been a place of this name, for Yayati retired there (Vishnu Pur, IV. x), 

** This appears to be Vasishtha’s son who was called Sakti (Wilson’s 
Vishnu Pur.—edit. F. Hall—I. p. 8, and IT, iii., pp. 35 and 36) and, better, 
Saktri (Maha-Bh., Adi-p .clxxvii. 6757, clxxviii. 6792-4; Santi-p. cecli.) He 
was PardaSara’s father (loc. cit.), see canto cxxxiv. verse 32, | 

+t For Arshni-shena read Arshtishena, as in the Poona edition. He is 
mentioned in the Mah4-Bh., as having a famous hermitage near Mount 


670 CANTO: CXXxIIt. 


8 Him, who was naturally high:souled, who-was accomplished 
in arms and was great in strength, did Sumana, when placed* 
9 at the svayam-vara by her father, choose as her husband, she, 
daughter of mighty C4ru-karmant king of Dasgarna,t while 
all the kings looked on, who had assembled there for her sake. 
10 Now the Madra§ king’s son Maha-nada, who was great in 
11 strength and prowess, was also deeply enamoured of her, and 
so also were the son of Sankrandana king of Vidarbha,|| and 
prince Vapush-mat, who bore a great bow and was of lofty 
12 intellect. Now seeing that Dama, tamer of the wicked and of 
enemies, was chosen by her, they took counsel thus with one 
another there, heing infatuated by love,— 
13 “ We will seize this beautifully-formed maiden from him by. 
force and go home. She shall be his among us, whom slie, 
14 the maiden of beautiful hips, shall take with the intention 
that he shall be her husband according to the ordinance of the 
_ svayam-vara—his wife she-shall be, delivered over according 
15 to righteousness by our wish. Yet रयु that muzden of intoxi- 
cating eyes does not desire any of us, then she shall be his who 
shall slay Dama.” 
Markandeya spoke : 
16 Having formed this resolve, those three princes seized that 
most beautifully-formed maiden, as she attended by’ Dama’s 
17 side. Thereupon some kings among. them who were of his** 
party cried out, and other kings shouted out on the other side ; 


Gandha-madana in the Himalayas (Vana-p. clviii. 11626-7, Salya-p. xli, 
AnuSas.-p. xxv. 1741), and he is there made a contemporary of the Pandavas. 
That Arshtishena or another of the same name was son of Sala (or 1४58), who 
was son of Su-hotra (Hari-V., xxix. 1518-20; 866 also the Vayu, Brahma and 
Bhaég. Puranas). 

* Krité; svayam-vare krite pitrd, ‘“‘at the svayam-vara arranged’ by her 
father,” would seem better. 

¢ I have not found this name elsewhere: 

{ See canto lvii, verse 53. 

§ See p. 315, note य. 

|| See canto lvii, verse’ 47. 

{| For te ’tha ydtdvritam read te tayé tam vritam ६8 in the: Poona edition. 

*# Tat-pakshd, i.e., apparently *‘ of Dama’s party.” 


15 


19 


20 


21 
22 


23 


24, 


25 


26 


27 


28 


DAMA’S CONTEST AT SUMANA’S SVAYAMVARA. 671 


some took a neutral position. Then Dama, looking at those 
kings all around, made this appeal with full presence of mind, 
O great muni. 

Dama spoke: 

‘‘ Ho, ye kings! Since men say a svayam-vara is among the 
duties of righteousness, 7s 7¢ unrighteousness or righteousness 
that these have seized her by force? If ct 7s unrighteousness, 
it is no duty of mine that there shall be another wife for me; 
or ध wz 25 mghteonsness, then enongh of the life which is 
retained in au outrage by an cnemy!” 

Then king Caru-dharman,* king of Dag4rna, making that 
assemblage keep silence, spoke, O great muni,—“ If this which 
Dama has spoken depends on righteousness or unrighteousness, 
O kings, declare zt then, so that mine and his righteousness be 
not violated.” 

Markandeya spoke : 
Then certain kings addressed that king,—‘t With mutual 


affection the Gandharva ceremony of marriage is ordained for 


kshaitriyas,t but it is not for vaisyas, sidras or twice-born 
bréhmans. And it has been effected by this thy daughter in 
that she has preferred Dama. Thus according to righteous- 
ness this thy daughter belongs to Dama, O king. He who 
behaves otherwise, proceeds through infatuation as one licen- 
tious in soul.” 

And others, high-sonled kings, who belonged to the party of 
the hostile kings, spoke this speech to the king of Dasarna, O 
brahman,— 

“Why say they through infatuation that this Gandharva form 
18 the-rule of righteousness for him who is kshatriya~born ? 
But this is certainly not approved. There is anotherf 
form also, the Rakshasa,§ for those who live by bearing 
arms. Now whoever carries off this maiden by force after 


* Or Cdru-karman in verse 9 above. 
-+ See Manv iii. 26 and 32. 
t For na tuasha Sistd ndnyo hi read na {० esha eva Sdsto ’nyo, ag in the 


Poona edition. 
§ See Manu iij, 26 and 33. 


t 


672 


29 


30 


31 


32 


33 


34 


37 


38 


39 


CANTO CXXXIIT. 


slaying those who beset his path, his in trnth she is by the 
Rakshasa marriage, O kings. Of the two forms of marriage 
this Rékshasa form is esteemed the more excellent here among 
kshatriyas; hence Mahananda* and the other princes have 
acted righteously.” = | 

Markandeya spoke : 

Then the kings, who had first addressed the assembled kings, 
spoke again this speech dealing with the righteousness of their 
caste as concerned with mutual affection ;— 

“Tt is {1116 the Raékshasa form also is commended as an 
excellent ordinance for kshatriyas, but the maiden has approved 
him, Dama, as her husband under her father’s authority. 
Now she who is carried off by force by a man, who has killed 
her father or kinsman—that is declared to be the Rakshasa 
ordinance—provided she is living in the possession of no one else 
as husband.t In this completion of the Gandharva form 
here—since this maiden chose Dama in the sight of all the 
kings—what Rdkshasa marriage has there been here? <A 
maiden when married certainly retains not her maidenhood, 
and marriage creates a bond{ on a maiden, © kings. These 
particular princes, who are prepared to take her by force from 
Dama, let them do so then, if they are strong enough ; but 
that is not good.” 

Markandeya spoke : 

Hearing that, Dama with eyes reddened with wrath strong 
his bow and spoke this speech,—‘‘ If my own wife is carried 
off by strong men before my eyes—what then 25 the value of 
the existence of an impotent man as regards his family or his 
two arms ? § | Fie on my weapons! fie on my valour! fie on my 
arrows! fie on my bow! fie on my nseless birth in the family 
of high-souled Marutta! If these powerful princes in their in- 


* Or Mahdndda, as in verse 10, 

+ This is accerding to the comment., which makes ndnya-bhartri-kare 
sthita a clause qualifying the preceding words. The comment. explains 
hatud pitri-sambandham as ^ severing her tie to her father.”’ 

¶ Sambandhah ; =svdmitvam, “ ownership” (comment.). 

§ Fer bhujdmydm read bhujdbhydm, as in the Poona edition, 


40 


41 


82 


54 


54 


DAMA’S BATTLE WITH THE KINGS. 673 


fatuation take my wife and depart while I live, shame on my 
useless possession of a bow!” 

So exclaiming, mighty Dama, the tamer of great enemies, 
then addressed all those other kings with Mahdnanda at their 
head,—“ Here stands the surpassingly bright maiden, pretty in 
form, and with intoxicating eyes ; what has he to do with life, 
to whom this high-born mazden becomes not wife? Thinking 
thus, O kings, so strive ye in combat that ye may by vanquish- 
ing me proudly make her your wife.” 

Having challenged them thus, he then discharged a shower 
of arrows there, covering the kings therewith as a storm of rain 
covers trees with darkness. Those heroic kings also discharged 
arrows, pikes, spears and maces, and Dama playfully clove the 
missiles used hy them. They also clove the arrows shot by 
him, and Narishyanta’s son clove the multitudes of arrows 
discharged by those kings, O muni. As the fight went on then 
between Dama and the princes, Mahananda penetrated with 
sword in hand where Dama was. Dama, seeing him advancing 
with sword in hand in the great fight, discharged showers of 
arrows as Indra pours out the rains. Mahananda immediately 
then clove those his missiles, which composed meshes of arrows, 
with his sword and avoided others. Mahananda, great in 
valour, next mounted on Dama’s chariot in fury then and fought 
with Dama. As Mahénanda was fighting agilely in many 
ways, Dama shot an arrow gleaming like the fire of fate into 
his heart. Mahdnanda, with himself pierced as he was, pulled 
out the arrow that had stuck in his heart, and then hurled 
his glittering sword against Dama. And Dama dashed aside 
this torch-like sword, which was falling on him, with a pike, 
and cut Mah4nanda’s head off with a double-edged sword.* 

When Mahananda was killed, the kings in > mass turned 
backwards, but Vapush-mat, king of Kundina,f stood his 
ground; aud full of strength, pride, and frenzy he fought 
with Dama. He was son of a king of the Southern country 


# Vetasa-patra, See canto cxxvi verse 24. 
+ See p. 335, note §. 


85 


674 CANTO CXXXIV. 


55 and was a habitnal fighter.* As that prince was fighting 
fiercely, he, Dama, with a scymitart lightly clove both his 
56 charioteer’s head and his banner in the battle. His sword 
being broken, that prince then seized his mace studded with 
many spikes, and he, Dama, hastily split that also while it 
57 was in his very hand. Whilst Vapush-mat is taking up 
another choice weapon, during that interval Dama pierced 
58 him with an arrow and laid him low on the ground. That 
prince was laid low on the ground then, powerless in his limbs 
09 and quivering, avd ceased in his mind from fighting. After 
gazing on him as he lay so with no more thought of fighting, 
Dama restraining himselft abandoned him, and taking Sumand 
went forth with happy mind. 
60 Then the king of Dasarna filled with pleasure performed 
the marriage of those two, of Dama and Sumana, according to 
61 the ordinances, Dama wedded to his wife remained a short 
time there in the city of the king of Dasarna, and departed with 
62 his wife to his own abode. And the king of Daégarna§ gave 
him elephants, horses and chariots, cattle, horses, asses and 
63 camels, and many slaves both female and male, clothing, orna- 
ments, bows and other apparel, the choicest household utensils 
of his own ; and sent him away, replete also with those other 
vessels, 


Caxto CXXXIV,|| 


Dama’s exploits. 


Dama returned home trinmphant—Narishyanta transferred the king- 
dom to him and retired with his queen Indra-send to the forest— 

* Rana-goéarah. 

t For kara-bélam, which form is not in the dictionary, read kara-bdlena or 
hetter kara-pdlena ? 

‡ He did not give him the cowp de grace. Vapush-mat re-appears in the 
next canto, ¢ 

§ For Dafdraddhipates édsau read Dasdrnddhiptif édsmai, as in the Poona 
edition, 

|| Canto cxxxv in the Calcutta edition, 


13 


DAMA CONQUERED "1118 KINGS AND WON SUMANA. 67; 


The defeated prince Vapush-mat met him there, and in revenge 
killed him—Indra-send sent tidings to Dama that he - should 
punish the murderer. 

Markandeya spoke : 

Thus the prince gained her, Suman4, as his wife, 0 most 
great muni, and prostrated himself* at his father’s and 
mother’s feet ; and she, beautiful-browed Suman, bowed then 
before her parents-in-law. And they were both welcomed then 
with blessings by them both. And a great festival was held 
in Narishyanta’s city itself, since Dama had both married a 
wife and arrived from the city of the king of Dagfrna. On hear- 
ing that he was thus connected by marriage with the lord of 
Dasarna and that the kings were defeated, king Narishyanta 
rejoiced with his son. And Dama, son of the great king, 
sported with Sumana amidst choice gardens and woodland 
spots, in palaces and on the summits of hills. 

Now after a long time Sumana, daughter of the king of 
Dasarna, while sporting with Dama conceived a child. And 
king Narishyanta, who had enjoyed enioyments as lord of the 
earth, reached his declining years, and anointing Dama to the 
kingdom departed to the forest ; and his wife Indra-sena also 
went as a female ascetic. He dwelt there according to the 
ordinance of vana-prasthas.} 

Sankrandana’s son Vapush-mat, king of the Southern region, 
most evil in conduct, went to the forest to kill deer, with a small 
body of followers. He saw Narishyanta as an ascetic dirty 
and mud-covered, and his wife Indra-sena most extremely 
weakened by austerities, and asked,—‘“ Who art thou, a brah- 
man, or a forest-wandering kshatriya, or a vaigya who has 
reached the vana-prastha stage?{ Tell me!” The king, 
being under a rule of silence, gave him no answer at all then ; 
and Indra-sena told him all that truly. 

Markandeya spoke ` 
And on knowing that that Narishyanta was his enemy’ 8 


* Pranamya sa is the reading, but prananima would be better. 
+ For vénaprastha read vunaprastha. 
t For vdnaprastham read vénaprasthyai < 


676 CANTO CXRXIV, 


father, Vapush-mat exclaiming “I have got him!” both 

14 seized him angrily by his matted locks and, while Indra-send 
bewailed “ Alas! Alas!” with sobbing voice, drew forth his 
sword angrily and spoke this word,— 

15 “T will seize the father of that Dama, who defeated me in 
hattle and who carried Suman off from me; let Dama protect 

16 him! [I will kill the fathex of that evil-minded man, who cast 
off all the princes that had assembled for the maiden’s sake. 

17 Let that Dama, who evil-souled naturally domineers in baitles, 
prevent it; such as I am here, I kill that foe’s father.”’ 

Markandeya spoke : 

18 So saying that king Vapush-mat, evil in conduct, cut off 

19 his head also, while Indra-sen4 cried out. The muni folk and 
other forest-dwellers then said to him, ‘Shame! Shame!” 
And after looking at him he, Vapush-mat, went from the 
forest to his own city. 

20 When that Vapush-mat had gone, she, Indra-sena, sighing 
deeply despatched a sidra ascetic to her son’s presence, 
saying ,— 

21 “Go thou quickly and tell my son Dama my word. Thou 
verily knowest what tidings of my husband are told here ; 

22 nevertheless thou must tell my son, what I say in my very sore 
affliction after having seen such an outrage* as this fallen on 

23 the king ;—‘ Thou art king, appointed by my lord—a protector 
of the four stages of life. Is it fit that thou dost not safeguard 

24 the ascetics ?+ My lord Narishyanta was engaged in the 
austerities of an ascetic; and there is no such lord for me who 

25 bewail, while thou art such a lord.{ Vapush-mat dragged 
him by the hair with violence and then killed him for no fault ; 

26 thus thy king has attained to glory. In these circumstances 


* Luvghand ; this word inthe feminine gender is not in the dictionary, It 
occurs again in verses 33 and 36. 

+ For mad-bharttddhikrito read mad-bhartradhikrito; for ki yuktam read 
kim yuktam ; and for yan nirtkshasit read yan na rakshasi, asin the Poona 
edition. 

{ This is according to the comment., with the Poona readiog ndthe instead 
of १४८5६४९. 


VAPUSH-MAT MURDERED NARISHYAN'A. 677 


do thou that whereby righteousness may not be violated—so do 

27 thou! I must not* say more than this, forI aman ascetic. And 
thy father was an aged ascetic unvitiated by any offence. Do 
‘thou determine what should be done to that man who killed him. 

28 Thou hast heroic ministers who can expound the meaning of all 
the scriptures. Consider with them and do what ought to be 

29 done in these cirenmstances. We ascetics have no authority 
in this matter, O king. “Do thou this”—‘do thon so”— 

20 such is a king’s speech.t As Vidtratha’st father was slain 
hy the Yavana, so has this king, the father of thee, my son, 

81 been slain ; thereby thy family has heen destroyed. The father 
of the Asura king Jambha was bitten hy Nagas, and that 
king also destroyed the Nagas who inhabited the whole of 

32 Patala. Pardsara,§ when he heard that his father S’aktil| 
had been smitten by a Rakshasa, cast the whole race of 

33 Rakshasas into the fire. Moreover a kshatriya cannot verily 
endnre the outrage which any other person makes against 

his lineage; how much less will he endure the murder of his 

34 father? 1 25 not this thy father who is slain, zt ४5 not on him 
that the weapou has been made to fall ; ४ ४5 thou who hast been 
8191 here I deem, ४४ ८5 on thee that the weapon has been made 

35 to fall. Who indeed fears this foe, that has laid his weapon 


ॐ For du naiva read éara na as in the Poona edition. 

+ The Poona edition reads bhiyo ’pi bhdshitum for bhiipati-bhdshitam, ‘We 
ascetics have no anthority here, O king, to say thus “Do thon this,” or even 
further ^ Do thon so.”’ 

+t This may be the Viddratha mentioned above in canto cxvi, verse 10. 
There were other kings of the same name, but all later in time, and it does 
not appear any of them were killed by a Yavana; as Viduratha son of Kurn, of 
the Paurava race (Maha-Bh., Adi-p. xev. 3791-5, S'anti-p. xlix. 1790-97, and 
Hari-V., xxxii. 1816), Viddratho son of Bhajamana (Hari-V., xxxix, 2032, and 
Matsya Pur. xliv. 77), and another later Viddratha (Hari-V., xcii. 5015-8, and 
xcix. 5493-5504). 

§ Parésara was a famous rishi, son of Saktri or Sakti, sec canto Cxxxiil, 
verse 7. He was father by Satya-vati of Krishna Dvaipdyana (Maha-Bh., 
Adi-p. 1x. 2209, xcv. 3801-2, and Santi-p. cccli). Bnt he is wholly out of time 
in this story. । 

|| For pitari Saktaw read pitaram Saktim as in the Poona edition, 


678 CANTO CRXXV. 


on s¢mple forest-dwellers; let him not fear thee, my son, as ‘king, 
36 or let him fear ¢hee.* Since this outrage has been directed 
against thee, do thou take thorough measures therefore against 
this Vapush-mat with his dependants, kinsmen and friends.’ ” 
Markandeya spoke : 
37 Dismissing him, Indra-dasa, to whom this message had been 
communicated, the noble-spirited lady embracing her lord’s 
body entered the funeral pyre. 


Canto CXXXYV.+ 


Dama’s explotis. 
Dama bewarls his father’s death and vows vengeance against the 
murderer. 
Markandeya spoke : ‡ 
1 At the tidings of his father’s death declared by that ascetic§ 
Dama blazed oat with exceeding wrath, as fire is intensified] 
2 with clarified butter. Now that steadfast king burning with 
the fire of wrath, O great muni, crushed his hands together 
and spoke out this speech ;— 
3 “Like amaster-less wretch my dear father has been slaugh- 
tered, while I hisson actually live, by a very cruel man who has 
4 overwhelmed my family. Let not people utter the calumny 
that I, such as [ am, condone this by reason of impotence. Iam 
in authority to quell the unruly and to protect the well-behaved. 
8 My father has been slain even by him—seeing that, my enemies 


This 18 the Poona and Bombay reading, putrasya md bibhetu for viprasya 
marite tu; but both seem corrupt 

¶ Canto cxxxvi in the Calcutta edition. 

{ The Bombay and Poona editions make the story more precise by insert- 
ing a verse here—“ That Sidra ascetic as commanded by Indra-sen4 went 
and relates to Dama his father’s death as narrated above.” 

ई For samdkhydtam badham read samdkhydte badhe as in the Poona 
edition. 

|[For uddhritah read uddhatah as in the Poona edition. 

{] For nydya-vddo jane tasydpy read ndpavddo janena syéd as in the Poona 

edition, 


DAMA VOWED VENGEANCE AGAINST VAPUSH-MAT. 679 


live.* What 7s the good then of this much lamentation ? 
6 And why again the cry, ‘ Alas! dear father!’? What should 
be done by lamentation here, that I, such as I am, will do 
here. When I give no gratification to my sire with the blood 
that spurts from that Vapush-mat’s body, then I will enter the 
7 fire! If no water-oblation be made to my dear slain father with 
the blood of that hing in fight,t and धु no feast be given duly 
10 twice-born bréhmans with flesh, then I will enter the fire! 
8 If those who are named Asuras, gods, Yakshas, Gandharvas, 
Vidyadharas, and Siddhas give him assistance, even them also 
I, such as I am, possessed with fury will reduce to ashes with 
9 multitudes of weapons. I will kill in battle that king of the 
Southern country, who is cruel, very unrighteoust and un- 
worthy of praise, and I will then enjoy the whole earth also; 
10 or failing to kill him I will enter the fire. I will forthwith 
slay him, most evil-minded, who slaughtered an old man 
among the ascetics,§ who dwells 10 the forest, is greatly 
agitated at peaceful words,|| accompanied as he zs by all his 
kinsmen, friends, and army of foot-soldiers, elephants and 
11 cavalry. Let all the assembled bands of my gods see the 


* The Poona edition reads Pitaram dpi nihatam drishtud jivaty a-sattamah, 
‘and seeing my father slain, the evil man lives,” 

+ Or read satkhye 'vinipdtitasya, “to my dear father, who was slain not in 
battle, with that king’s blood” ? The Bombay and Poona editions omit the 
second quarter-verse and read as the third quarter-verse kurydm pitus tasya éa 
pinda-ddnam, “ Let me with his blood make the water-oblation, and with his 
flesh’a fitting feast to brahmans and the oblation of the funeral cake to that 
father of mine; if not, then I will enter the fire!” Tasya in the first quarter- 
verse may refer to pituhk, but by position tasya mdmsena corresponds to 
taé-éhonitena; the result is extraordinary, but see verses 34 to 86 on page 
683 below. 

+ The Poona edition reads nishthtram for nih-Siram; and the comment. 
explains d-dhdrmikam as atyantam a-dhdrmikam. 

§ For tapasa vriddha-mauninam the Bombay and Poona editions read 
tépasa-vriddha ghdtinam ; bat hoth violate the metre. Read tdpasa-vriddha- 
ghatam ? 

|| The Poona edition reads the eecond quarter-verse thus—rana-sthagam 
sédhu-vidhim vidagdham, “a forest-rogue, observing good ordinances, 
cunning;” but sddhu-vidham is erroneous. The Bombay reading is similar 


680 CANTO CXXXYVT. 


destruction that I, such as I am, will verily make, taking my 
bow, armed with a sword, and mounted in my chariot, 

12 meeting my enemy’s might. Whoever shall be his comrade 
to-day when he comes to battle with me again, I am prepared, 
with my two arms as my soldiers, speedily to destroy his family - 

13 utterly.* If in this battle the king of the gods with 
thunderbolt in hand, and the lord of the pitris too raising his 
terrible sceptre wrathfully, and the lord of wealth, Varuna and 
the Sun strive to safeguard him, I will nevertheless slaughter 

14 him with multitudes of choice sharp arrows. May the 
vultures be satisfied this day with the fiesh and blood of that 
man, by whom was killed, while I the son am powerful, my dear 
father, whose mind was subdued, who was withont fault, who 
dwelt in a small spot in the forest,t who ate only fruits that 
had fallen, who was friendly to all beings !” 


Caxto CXXXVI. 


Dama’s exploits—The slaying of Vupush-mat.t 
Dama consulted his ministers and resolved to kill Vapush-mat—He 
and Vapush-mat met with their arnues, and he killed Vapush-mat 
in fight—He celebrated his father's obsequies with Vapush-mat’s 


flesh and blood. 
Markandeya spoke : 


1 When Narishyanta’s son Dama uttered this vow, his eyes 

rolled with anger and passion, while he covered his beard with 

2 his hand. Exclaiming * Alas! I am stricken!” he kept his 

father in mind and reproached Fate; and he addressed all 
those ministers ; he brought the family priest there. 

* Por tathaiva read tasydéu as in the Poona edition, or tasyaiva as in the 

Bombay edition. 
+ Kdnandkhandalauko, or -ké 88 in the Bombay and Poona editions, 

{ This and the next cantos are the ending given in the Bombay and Poona 

The Calcutta edition gives a short ending, quite different, which is 

This ending is printed as an Appendix to the latter edi- 


editions. 


printed at the end. 
tion, but the text there is very incorrect; and I have followed the text in the 


former editions, noting only suoh variations as appear worthy of notice, 


10 


11 


12 


13 


14 


DAMA’S EXPEDITION AGAINST VAPUSH-MAT, 681 


Dama spoke: 

Tell me what should be done in this matter, now that my 
dear father has reached the gods’ abode. Ye, sirs, have heard 
what that Sidra ascetic has said. That king was aged, an 
ascetic, engaged in the vana-prastha’s vow, observing the rule 
of silence, unarmed and divelling with my mother Indra-sen4. 
She who was associated with him told the exact account to 
Vapush-mat. Thereupon the evil-souled foe, drawing his 
scymitar and seizing my father’s matted locks with his left hand, 
killed the world’s master as if he were a masterless churl. 
And my mother, having actually commissioned me, was utter- 
ing the word “Shame!” and, calling me feeble in lot and void 
of good fortune, has entered the fire. Embracing him, Narish- 
yanta, she has departed to the abode of the thirty gods. I 
being such will now do what my mother has said. And let 
my army composed of elephants, horses, chariots, and infantry 
be arranged. If I drive not away the enmity against my 
father, if I kill not my father’s murderer and comply not with 
my mother’s word, how can I endure to live here ? 

Markandeya spoke : 

The ministers hearing his speech exclaimed ^ Alas! Alas!” 
and did accordingly therefore, while distraught in mind. Ac- 
companied by his dependants, army, and chariots, and by his 
retinue, they, placing king Dama at their head and taking 
the blessings of the brahman family priest who knew the 
three divisions of time, went forth. Breathing hard like the 
Serpent king, : Dama advanced against Vapush-mat, while 
slaying the wardens on his boundaries and other neighbouring 
princes, and hastening* towards the southern region. 

Seeing him approaching, Vapush-mat was filled with pa- 
tience ;f and Sankrandana’s son Vapush-mat recognized Dama, 
who had arrived attended by his retinue, by his ministers, and 
by his dependants. With unwavering mind he directed his 
armies ; and issuing from his city he despatched a messenger to 


* Tvaran of the Calcutta Appendix is better than tvard. 
† Marsha-piritah. Thia is hardly appropriate, unless it means “ was filled 
with caution.” 


86 


682 CANTO CXXXVI. 


15 announce, —“ Come thou on more quickly! Narishyanta with 
“his wife-awaits thee ! © thou of kshatriya caste, approach near 
16. me! These sharp arrows discharged by my arm, which are 
thirsting, shall pierce thy body in battle and drink thy 
blood.” 
“17 But Dama, on hearing all that speech from the messenger, 
went ou hastily, remembering his previously uttered vow, 
18 breathing hard like a serpent. And the man who boasted of 
his army* was summoned to battle. Aud then there was an 
exceedingly fierce combat between Dama and Vapush-mat. 
19 And the armies fought, both chariot-rider against chariot-rider, 
elephant-rider against elephaut-rider,t horseman against 
horseman, O brahman rishi. That battle was tumultuous, 
20 - while all the gods, Siddhas, Gandharvas, and Rakshasas looked 
on. The earth quaked, © brahman, as Dama fonght in that 
21 battle. There was no elephant, no chariot-rider, no horse 
which could endure his arrows. Next Vapush-mat’s general 
22 fought with Dama, and Dama pierced him deeply in the heart 
with an arrow at close-quarters. When he fell, his army 
verily was seized with a panic to flee. 
23 Then spoke Dama, tamer of his foes, to their master thus,— 
०९. ‘Where goest thou, wicked one, after having slaughtered my 
24 father, who was an ascetic and weapon-less and practising 
austerities ? Thou art a kshatriya; stay thou!’ Then stay- 
ing back he, Vapnsh-mat, attended by his younger brother 
25 fonght with Dama. Mounted in his chariot he fought in com- 
pany with his sons, relations, and kinsmen. With the arrows 
discharged from his bow the regions of the sky were then 
26 pervaded,{ and he filled Dama and his chariot with multitndes 
of arrows quickly. And thereupon Dama in wrath excited by 
27 his father’s murder split the arrows discharged by them § and 


* Pumdn send-vikatthanak ; but Vapushmdn sainya-katthanah is suggested 88 
better, “ And Vapush-mat who boasted of his army was summoned to battle.” 

+ Ndgind ; this meaning is not in the Dictionary, 

{For the first tatah, tasya would be better. 


§ Ciédheddstdrhé Ghardms or éié¢heda témhs Chardms; both readings are 
admissible. 


DAMA’S VENGEANCE ON VAPUSH-MAT. 683 


| pierced-them also with other arrows. In that way he brought 

28 down to Yama’s abode the seven sons, the relations and ‘kins- 
men and friends,* each with a single arrow, O dvija. 

29 And Vapush-mat after his sons and kinsmen had been killed, 
mounted in a chariot fought wrathfully with him in battle 
with serpent-like arrows.t And Dama split those his arrows, 

30 © great muni.t And those two fought together, being ex- 
asperated, wishing to conquer each other, each one’s bow being 
quickly split by the impetus of the other’s arrows. They both, 

31 great in strength, grasping their swords, made play. § Dama, 
reflecting for a moment on the king his father who had heen 

32 killed in the forest, || seized Vapush-mat by the hair and attacked 

‘him and felled him to the earth ; and with his foot on his neck, 

33 raising his arm he exclaimed,— Let all the gods, men, Ser- 
pents and birds see the heart also of Vapush-mat, who is of 

34 kshatriya caste, split open!” And so saying Dama tore open 
his heart also, and desirous of drinking {| was forbidden by the 
gods from tasting the blood. 

35 Then he offered the water-oblation to his dear father with 
the very blood. Having discharged his debt to his father he 

36 returned to his own house. And with Vapush-mat’s flesh he 
offered the cakes to his father, he feasted the brahmans who 
were sprung from families of Rakshasas.** 

37 Such verily were the kings born of the Solar Race. Others 
also were of fine intellect, heroic, sacrificers, learned in right- 

38 eousness, deeply versed in the Vedanta. And I am not able to 


* Mitrdn ; the masculine with this meaning is unusual. 

+The Calcutta Appendix reads sa rath¢ vibudhopamah, ^ He, riding in his 
chariot, resembled a god ”—which probably would refer to Dama. 

{Ca mahd-mune, a mere expletive. The Calcutta Appendix reads spratyu- 
vdéa ha. | विके 

§ Or “made feints.”” The Calcutta Appendix reads yrihita-khadgam udya 
mya éikridats Vapushmuti, “ While Vapush-mat raising the sword in his grasp 
wes making play,” or.“ making a feint,” Dama, &९ > 

| 'he Calcutta Appendix reads jndtva pitaram 64 sthitam vane, 

गु The Calcutta Appendix reads svudtta-kdmaés for pdtu-kdmas 

** An extraordinary statement 


684 CANTO CXXXVIL. 


mention them fully.* By listening to their exploits a man is 
delivered from sins. 


Canto CXXXVII. 


की 
Conclusion. 


The Birds close here the long discourse delivered by Mérkandeya, and 
Jaimini thanks them and departs. 
The Birds spoke: 

1 Having spoken thus, 0 Jaimineya,t the great muni Mar- 
kandeya let the muni Kraushtuki depart, and performed the 

2 mid-day ceremony. From him we also have heard what we 
have declared to thee, O great muni. For this was perfected 
by Him who is without beginning. { Spoken formerly by the 
Self-existent One to the muni Markandeya was this which we 
have uttered to thee. Jt is sacred, pure, and grants length of life ; 
tt bestows righteousness, love, wealth and final emancipation 
4 from existence; it delivers immediately from all sin those who 

read 37, those who hear zt. 

4) And the very four questions indeed, which thou didst put to 
us at the very first—the conversation between the father and son, 
and the creation by the Self-existent One, and the administra- 
tions § of the Manus, and the exploits of the kings, O muni, 
this we have declared to thee. What now dost thou wish to 
hear? After hearing or reading || all these matters in assem- 


Co 


@> 


* Dama’s desceudants are given in the Vishnu 201, 1V.i, His son was 
Rajya-vardhana, who is the subject of cantos cix and cx, above. 

+He and the Birds reappear from canto xlv. The text is Jaimineyam, 
° Having spoken thus to Jaimineya;” but the Birds have been relating to 
Jaimini what Markandeya had before told to Kraushtuki, and this reading is 
unsuitable unless Jaimineya be taken as Kraushtuki’s patronymic; and that 
it cannot be, for Kraushtuki’s patronymic is said to have been Bhaguri, see 
pp. 486 and 445. J have ventured therefore to read Jaimineya instead. 

{ Anddi-siddham. The Calcutta Appendix reads animd-siddham, “ perfect 
in minnteness.”’ 

§ Sthitt ; or “ positions.” 

|| The Calcutta reading pafhitvd appears preferable to pathate. 


12 


13 


17 


LISt OF THE EIGHTEEN PURANAS. 685 


blies, a man discarding all sins may reach absorption into 


Brahman at the end.* 

There} are eighteen Puranas which the Forefather spoke. 
Now the seventh of them is to be known as the very famous 
Markandeya Purdna.t They are the Brahma, the Padma, and 
the Vaishnava, the Saiva and the Bhagavata, and also the Nara- 
diya besides, and the Markandeya as seventh, the Agneya which 
was cleclared the eighth, and the Bhavishya ninth, the Brahma- 
vaivarta tenth, the Lainga known as the eleventh, Varaha de- 
clared the twelfth, the Skanda next as thirteenth, and the 
Vamana fourteenth, and the Kaurma fifteenth, and the Matsya, 
and the Garuda and next the Brahmanda. 

He who may read the titles of the eighteen Puranas, who 
repeats § them at the three periods of the day continually, 
may obtain the result of a horse-sacrifice. 

Both creation and secondary creation, genealogy and the 
manvantaras and the exploits in the genealogies constitute a 
Purana with the five characteristics. || 

This Purana which contains the four questions is indeed of 
the highest qnality. Now when it is heard, sin committed in 
hundreds of ten millions of ages perishes. Brahmanicide and 
other sins, and other deeds that are vile, all those perish there- 
by, like grass smitten hy the blast. The merit that is gained 
by making gifts at Pushkara{[ accrues from hearing this 
Purana; and a man attains to a benefit superior to all the Vedas 
by completely acquiring this. A man should worship him who 
may cause it to be heard, as he worships the divine Fore- 


* The Calcutta Appendix here introduces Jaimini’s reply which is at page 
688; and puts what follows here regarding the Purdnas as a separate pro- 
nouncement by Brahma. 

+ The Calcutta Appendix puts all that follows down to verse 30, and also 
the concluding two verses, into the mouth of Brahma, and places it at the 


very end. 
+ This sentence 16 omitted from the Calcutta Appendix. 
§ For japato read japate. 
|| This verse and the next are not in the Calcutta Appendix, 
J See p. 306, note |], 


686 


18 


19 
20 
21 


22 


CANTO CXXXVII. 


^ father, *with perfumes and flowers and with gifts of clothing 


and with gratifications to bréhmans. And kings should give 
according to their ability villages and other lands and car- 
riages.t After hearing all this Purana, which is augmented 
with the objects of the Veda and which is the sole abode of 
the Dharma-sastras, a man may obtain every object.{ After 


hearing the entire Purdna, let a wise man do full reverence to 


Vyasa for the sake of the benefits of righteousness, wealth, love 
and final emancipation from existence as therein declared. Let 
him give his spiritual preceptor a cow, accompanied with gold, 
clothing and ornaments. In order to gain the benefits that come 
from hearing it let him gratify his spiritual preceptor with gifts. 

He who, without paying reverence to the man who reads 
the Puréna out, hears a single verse, acquires no merit; verily 
he is known as a Scripture-thief. § Not him do the gods 
gladden, nor the Pitris, with sons; and they desire not: || the 
graddha given by him nor the benefit gained by bathing at 
sacred places of pilgrimage. He incurs the censure of a Scrip- 
ture-thief in an assembly of good men. Wise men must not 
listen to this scripture with contempt; but when this noble 
scripture 18 contemned as 1618 being read by sages,{ the offender 
becomes dumb; he is born as a fool in seven births. 

Now he, who after hearing this seventh Purana may 
further do reverence to it, being delivered from all sin verily 
purifies his own family. The purified man goes without doubt 
to Vishnu’s eternal world; never shall he falling therefrom 
become a man again.** By the very hearing of this Purana 
a man may obtain supreme union with the universal soul. 


* The Calcutta Appendix reads ériyeta pijayeé éhdstram, “let him hear 


and reverence this Sastra.” 

+ The Calcntta Appendix reads instead—“ And he should give according 
to his ability royal carrisges and other vehicles.” 

{ This verse and the next two are not in the Calcutta Appendix. 

§ Sdstra-éorah. | 

|| Ca ne¢éhanti of the Calcutta Appendix is better than tatheééhanti. 

ग Sddhubhih. 

** The Calcutta Appendix reads—“ Moreover until seven Manus are gone, 


28 - 


29 


30 


33 


34 
35 


36 


ENCOMIUM ON THIS PURANA. 687 


No gift should be made to an atheist, to one fallen from 
his caste, to a contemner of the Vedas, to one who contemns 
religious preceptors and twice-born men, or moreover to one 
who has broken his vows, to one who contemns his parents, to 
one who contemns the Vedas, S’4stras and other scriptures, or 
to one who infringes the rules of good breeding, or indeed to 
one who is passionate towards his caste-folk. To these men 
certainly no gift must he made, even when one’s life is at its 
last gasp. 


If entirely through, covetousness or infatuation or fear one 


` should read this Purdna or cause it to be read, he may assured- 


ly go to hell. 
Markandeya spoke: 

All this story is characterized by righteousness, and bestows 
heaven and final emancipation from existence. Who hears it 
or may read it, his earnest endeavour is achieved ; he is never 
affected hy the pain of mental or bodily sickness; he is deli- 
vered from brahmanicide and other sins, there is no doubt 
of this. Good men become his kindly * friends, affectionate 
in mind. No enemies nor robbers will ever arise against him. 
Aspiring to what is good, + and eating savoury food, he 
perishes not with famines; 2.7 with sins touching others’ 
wives or others’ property, or with injury to others or with 
such like crimes ; and he is continually freed from many pains, 
O best of dvijas. Success, affluence, memory, peace, good 
fortune, nourishment, and contentment—may each of these 
be his continually, who hears this story, O brahman! The 
man who hears the whole of this Markandeya Purana is not 
to be lamented; nor is he indeed to be lamented who recites 
this poetical work properly, O dvija. Kndowed with perfec- 
tion that is purified by knowledge of religious devotion, | 
and surrounded even in Svarga and the other worlds by Indra 


he may, after enjoying delights according to his wishes, and after enjoying the 
very earth, attain to supreme union with the universal soul.” 

# Su-jana of the Caleutta Appendix is better than sva-jana. 

+ Sad-artho; or perhaps “ being in good circumstances ” ? 

+ Or “ possessing pure succese in the knowledge of religious devotion.” 


688 


37 


38 


39 


40 


AT 


42 


CANTO CXXXYVII. 


and other gods and other heavenly beings, he is always reverenced 
in Svarga. And after hearing this Purdna, which is replete 
with knowledge and intelligence, being mounted in a choice 
heavenly car he is magnified in Svarga. 

And the number of the syllables in the Purana has been 
declared by him who is intelligent in exactitude. There are 
of verses six thousands and eight hundreds also, thereto are 
added eighty-nine verses and eleven—pronounced of yore by 
the wise muni Markandeya. 

Jaimini spoke : 

In India there was not that which burst asunder my doubts, 
O ye twice-born ;* ye, sirs, have accomplished that which no 
one else now will do. Ye have attained long life, are good,t 
and are clever in knowledge and intelligence. And thus let 
there be unerring intelligence 20 the application of the 
Sankhya doctrine to the knowledge of spirit! Let evil-minded- 
ness that springs from pain wrought by a father’s curse depart 
from you!”~ After speaking this much the muni went to 
his own hermitage, pondering over the speech uttered by the 
Birds, which was sublimely noble. 


End of the Markandeya Purana. 


* The Calcutta Appendix reads more blontly, “‘In India twice-born 
bruhmans have lost the power of bursting asunder perplexities and doubts.” 

¶ For santu of the Bombay and Poona editions read santah with the 
Calcutta Appendix. 

{ Vyapaitu vah. See pages 13-16, 


END OF THE PURANA, 689 


DIFFERENT ENDING 
according to the Calcutta Edition. 
Canto CKXXVI.* 


Conclusion. 


The story of Dama breaks off—A high encomium ts passed upon this 
Puréna. 


Markandeya spoke : 

I When king Dama had spoken thus, his father’s enemy fled. 
“My father was an ascetic; and let any other man practise 
great austerities fearlessly.” .Damasaid nothing to them when 
he saw them intent on flight. 

Markandeya spoke : + 
2 All this story: is characterized by righteousness, and bestows 


heaven and final emancipation from existence. Who hears 
it &. 


* Canto cxxxvii in the Calcutta edition, 

+ Here the narrative ends abruptly; and what follows is the same ag 
yerses 31 to 37 on page 687.ahove. The Purana ends with them according to 
the Calcutta edition, 


[षणा काः +) ng वा कि मि 


690 ^ INDEX. 


Note 70 THE INDEX. 


The system of transliteration followed in this translation is one 
that was in use formerly, yet has not been quite uniform. The trans- 
literations of Sanskrit words contained in this Index have been re- 
vised and are brought into agreement with the system that is now 
approved by the Asiatic Society of Bengal and the Royal Asiatic 
Society anskrit words are printed in the Roman character; all 
other words are put iu italics, whether vernacular or English, Latin 
or Greek, and the spelling of vernacular words is generally that in 
common use 

The locality of geographical names is indicated hy the letters M 
(Madhya-deéga), C (Central India), and N., S., ए. W., NE., NW., SE 
and SW. which explain themselves 


Abbreviations used. 


8. Apsaras ` ¢. king. 
१1 Shien kst. atria 
bd. bird | L. lake. 
€. country. 92. man. 
cer. cereal. mt. mountain 
cst. constellation, asterism mts. mountain-range 
d. demon (Daitya, Danava, Asura, |. p. people 
Raksasa). pat. patronymic 
dy. demi-god; celestial being -| pfn. personification 
dt, district ' pl. place 
dyn. dynasty pr. prince. इ 
J. family. prs. princess. । 
1.4. female demon. 98. person. 
for. forest. ot. plant. 
g. god. q. queen. 
gb. goblin. r. river. ॥ 
gdh. gandharva. rs. Tgi. 
gr. grass. sf. sacrifice. 
{० ao t Sat ay ‘ 
. hill. tv. tirtha, place of pilgrimage. 
hb. herb. tr. tree र pe ५ 


asl. island, w. woman. 


INDEX. 691 
INDEX, 
Abhi-jit est, 170. Aila k. 146. | र 
Abhira p. NW, M. 312-814. Ailika ? p. SE. 360. 
Abhira p. 8. 334, 362. Andee 4 
Abhisaha ®. NW ? 382. Air 217, 221, 222. 


Abhisara c. NW. 382. 

Abhisari ¢. NW. 382. 

Abilvaka pi. 25. 

Abu mt. W. 289, 340. 

Aciara, see Custom. 

Acridotheres bd. 49, 58. 

Adhaka, -ki pt. 244, 246. 

Adhakya p. 8. 334. 

Adhama-kairata p. पि, 369, 379. 

A-dharma pfn. 247, 250. 

Adhraraka? p: H. 324. 

Adi od. 58. 

Aditi gs. 550-582, 559, 560, 568-565. 

Aditya g. 168, 461, 555, 582, 586. 

Adri च. 425. 

Adrija r. 296. 

4Aigle tr., see Bilva. 

Aganosma pt., see Malatt. 

Agastya rs. 270, 298, 601-603, 640, 
646. 


Agastya rs. 608. 

Ages, the Four, 82, 218, 224, 226, 
347, 387, 437. 

Agneya p. N. 378. 

Agni g. 10, 23, 152, 247, 249, 270, 
387, 398, 399, 445, 447, 460, 473, 
474, 489, 495, 512, 524, 532, 535, 
539-548, 561, 562, 582, 621. 

Agni rs. 442. 

Agnidhra k, 271-274. 

Agnijya? p. N. 378. 

Agnisvatta pitys, 270, 533. 

Agrahayaul cst. 350. 

Ahalya 8. w. 22. 

Ahankara 190, 217, 220-223. 

Ahiechatra c. M. 353, 378. 

Ahicchatra t. M. 358. 

Ahir p., see Abhira. 

Almadnagar t. W. 289. 

Ahuka p. W. 324. 


Airavata eleph. 474, 494, 559. 

AisikaP . ¢ 334. 

Aja (=Sun) 562, 572. 

Ajamidha ‰. 353. 

Ajanta h. ए. 288. 

Ajaras rs. 269. _ * 

Ajyapa 12115, 533. - 

Akanin p. GP 368. 

Akesines r. NW. 291. 

Akrimi, village, 242. 

Alakananda ¢. N. 281. 

Alarka k. 93-109, 142-145, 148, 
151, 155, 170, 171, 180, 186-190, 
194, 198-202, 207, 210-216. 

Alavu pt. 118, 166. 

Ali, Ali dg. 407. 

Alimadra ? p. N. 322.- 

Allahabad t. 310. 

Almond tr. 26. 

Almora t. N. 288, 316. 

Alms 203, 685-687: 

Alstonia tr. 27. 

Altika? p. NW. 375. 

Alwar di. M. 288, 307. 


Amalaka ir. 25, 26. 
Amara-kautaka mi. C. 298, 331, 
304 


Amaravati r. 8. 304... 

Amaravati ४, 9. 337. 

Amba, see Ambika. = ^ 

Ambala ४. and p. N. 321, 347, 379. 

Ambarisa k. 462. Perse 

43 %. NW. 328, 333, 377- 

Ambhodhi d. 262. 

Ambika gs. 476-482, 487, 488, 494, 
498, 502, 607-511, 516. 

Ambuja pt. 29. 

Ambupa f.d. 262. 

Amita gods, 465. 

Amitabha k. 449. 


692 


Amitabha gods, 464. 
Amla tr. see Amalaka. 
Amla-vetasa pt. 25. 
Amogha r. NW. 389. 
Amra tr. see Amrataka. 
Amrataka fr, 25, 


Amra-vana for. W.? 600. 

Amirtarajas k. 328. 

Amirtarayas hk. 329, 

Anagha rs. 270. 

Anala d. 262. 

Anamitra ¢. 450. 

Ananda k. and ९. 273. 

Ananda k. 451-453. 

Ananda? p. NE. 383. 

Anandini r. 294, 

Ananta g. 482. 

Ananta (=Sesa), 609. 

An-aranya ¢, 961, 

Anarta k. 368. 

Anarta c. and p. 289, 340, 344, 352, 
368, 371, 463, 

Anas bd. 30. 

Anastya w. 91, 95-99, 249, 269. 

Aniayus 146. 

Andha? ». 9. 387 


Andhaka, p. W. 309, 324, 336, 337. ` 


Andhaka k. 352. 
Andhaka d. 479. 
Andha-tamisra hell, 152. 


Andhra p. SE. 824, 337, 361, 367. 


Andhravaka p. 324. 

Andropogon gr. 79. 

Anga k, 325. 

Anga p. and c. BH. 3242329, 334, 
369, 464, 655. 

Anga ¢ ? 146. 

Anga? 1, N. 373. 

Anga-dhrs d. 257, 258, 265. 

Anga-loka pl. W.-373. 

Angataka? ». W. 373. 

Anger (Krodha), 15, 16, 250. 

Angiras rs. 108, 246, 249, 269, 435, 
462, 539, 625, 658, 654. । 

Angiras demi-gods, 461, 462. 

Angirasa f. 588, 653. 

Anibha prs. 627. 

Anikata.p. W. 338. 

Anila d. 262. 

Animadra p. N. 322. 

Aiijana mt. NW. 279. 

6.7 12112, mt. E. 356. 


INDEX. 


4712112 012, mt. 356. 
Annadaraka ? p. NE. 388. 
Annaja p. (1. 344. 

Anser bd. 30, 409, 410. 


-Ant, 147, 170, 206, 210. 


Antah-ailia, -sira #. H? 301. 
Antar-dvipa p. N. 378. 
Antar-giri dt, N. 325, 328. 
Antar-giri p. E. 325. 
Antargirya p. E. 301, 324, 325. 
Antelope 31, 164, 181. 
Anthocephalus tr. 25. 
Antra-sila r. EP 301. 
Antyagira? r. EP 301. 
Ann cer. 165, 244, 245. 
Anugraha, 228, 231. 
Anuhrada pr. 146. 
Anumati pfn. 178. 
Anipa c. W. 344, 371. 
Anuradha est. 169, 370. 
Anuvinda k. 345. 
Apaga r. M. 298. 
Apaga r. NW. 316. 
Apakara d. 267. 
Apana, vital air, 208. 
Apara p. 313, 372. 
Apara-cina p. NE. 319. 
Apara-matsya p. M. 309. 
Apara-nanda r. N. 369, 383. 
Aparanta p. W. 318, 371. 
Aparantika ». W. 371, 372. 
Aparita ¢, NW. 318. 
Apatha p. N. 346. 
Apnuvana rs. 656. 
Apratistha pl. 71, 73. 
Apsaras, 2-8, 24, 68, 78, 236, 391, 
398, 413, 427, 481, 511, 538, 559, 
o71, 646, 647. 
Apyayani, 70. - 
Arachnechthra bd. 80. 
Arand r. C. 296. 


Aratta c. and p. NW. 311. 

Aravallt mts. 286, 289, 312, 358 
340, 349, 369. 

Arbuda mt. W. 289, 340. 

Arbuda p. W. 340. 

Arcot dt. 8. 332. 

Ardana? }. N. 378. 

Ardea bd. 58. 

Ardeola bd. 59, 86. 

Ardha-hiari f.d. 265, 


& 7075 cst. 169, 358. 
Argha, Arghya offering, 18, 88, 


3 


INDEX, 


mr 97, 156,.161, 162, 423-429, 446, 

rgiga? p. WP 868. (581, 633. 

Ari-mardana pr. 143. 

Arista ¢. see Nabhagarista. 

Aristanemi dg. 6. 

Arjuna (Kartavirya) k. 101, 106- 
108, 310, 388, 344, 351, 371, 656. 

Arjuna (Pandava) k. 8,. 23, 24, 
316, 322, 359, 368, 379, 384, 629. 

Arka-linga p. M. 308. 

Arrah ४. M. 382. 


Arstisena k. and rs. 669, 670. 

Artha-karaka k. and ९. 273. 

Artocarpus tr. 25. 

Arum pt. 178. 

Aruna g. 559. 

Aruna mt. N. 351, 382. 

Aruna d. 518. 

Arunaksa d. 518. 

Aruniaspada t. N. 392, 395. 

Arundhati star, 207. 

Aritpa? p. C P 344. 

A-ripa f.d. 267. 

Arvavira rs. 270. 

Arya race, 290. 

Aryay gods, 454. 

Aryaman g. 155, 540, 582. 

6520118 cst. 170, 374, 376. 

Asikni r. NW. 291. 

Asi-loman d. 476, 480 

Asi-patra for. 54, 71-74, 88. 

ASslega cst. 169, 361. 

Asmaka p. M. 352. 

Asmaka p. S. 386. 

Asmaka ^£. 336. 

Asmaka, p. 8. 336. 

Asmaki q. 387. 

Asoka tr. 25, 26, 364. 

Asparagus pt. 165. 

Aspasiit p. NW. 374. 

Aégrama 148-151, 246. 

Ass, 88-85, 209, 235, 255. 

Assakami p. NW. 374. 

Assam, 382, 411. 

Asta-giri mt. 37]. 

Asta-parvata mt. 371. 

Asterisms, 168-170. 

Astrologer, 580, 626, 630, 631. 

Asura d. 20-23, 104, 115, 120, 152, 
201, 232, 288, 236, 328, 388, 416, 
469-484, 494-512, 515-619, 524, 
581, 533, 546, 552, 558, 560, 566, 

_ 605, 611, 648, 650, 677, 679. 


698 


Asvaka p. NW. 307, 874. 
Asvakalanata p. NW. 374. 
Agva-kega {0. W ? 874. 

Agva-kita p. M. 307. 

Aéva-mukha p. W. and N. 368, 
378, 381. 

Asvataka p. M. 307. 

Aévatara ¢. 109, 125, 127, 130, 182, 
135-139. 

Agvattha tr. 277. 

Agvatthiman 6. 464. 

ASgvini cst. 170, 384. 

ASvins ¢. 22, 55, 109, 392, 460, 461, 
574-076, 626. 

Atavi ४. S. 334. 

Atavya p. S. 334. 

Atharva Veda, 236, 404, 554. 

Atharva p. M. 308. 

Ati-naman rs. 454, 

Ati-ritra ©. 426. 

Atithi 153. 

Ati-vibhiiti i. 623. 

Atom 128. 

Atrai r. ए. 320. 

Atreya p. N. 820, 347. 

Atreyi r. E. 820. 

Atri rs. 95, 96, 99, 102, 151, 1०4, 
246, 249, 269, 320, 462, 570, 621. 

Atri p., see Atreya. 

Atta-khandikaP ». NW. 314. 

Audumbara 0. M.P 589. 

Aukhavana p. 8. P 866. 

Aundramisa p. M.? 342. 

Aupadha p. N. 822. 

Aurangabad t. W. 288. 

Aurva rs. 656, 658. 

Auttama, Manu and manvantara, 
271, 419, 425, 429, 482, 4356-437, 
549. 

Auttina, see Auttama. 

Auttanapadi ¢, 421. 

Avahana offering, 156. 

Avanta ? p. M. 508. 

Avanti r. M. 295. 

Avanti c. M. 295, 383, 340-345, 
363, 371. 

Avantya p. M. 840. 

Avara p. W. 872. 

Avarui r. M. 295. 

Averrhoa tr, 24. 

k. 625, 628, 681, 

Aviksi 634-642, -645- 

Aviksit,-ta 654, 658-664, 


694 
Aviksit (son of Kuru) pr. 652. 
Aviksita pat. 652, 653. 


Aya d. 636 
Ayak r. NW. 316 


Ayati gs. 269 


1 57, 58, 308, 352, 353, 371. 


Ayur-Veda, 404-406 


Babhru 8. 59] 
Babhbru k. 669 
Babhru (Siva) g. 515 
Babhru k. 420 
Babbravya 9. 591. 
Babhravya, 9. 598. . 
Bactriane c. N. 311. 
Badam tr. 26. 
Badara ér. 27. 
Badava ti. NW. 368 
Badava +. S.P 368 


Badava-mukha p. N. 368, 378, 381. 


Badhna p. N. 37 

Bag, Bagla, bd. 58, 59. 

Ba jane tr. 26. 

Babika p. NW. 311, 313, 318. 
Bahlika p., see Vahlika. 
Bahu k. 371 

Bahubadha p. NW. 317, 375 
Bahubhadra p. NW. 3 
Bahuda +. M. 291, 354, 383 
Bahuda +. 9. 291 

Bahula q. 420. 

Bahya p. M.? 309. 
Baibhara h. M. 286 
Baidyanath 1. HE. 287, 356 
Baijnath, see Baidyanath 
Baarat t. M. 288, 307 

Bak bd. 58 

Bakul tr. see Vakula. 

Bala d. 4, 611 

Bala p. NW, 818, 373 
Bala-bandhu k. 449 
Balabhadra 1. NW. 317 
Bala-deva, see Bala-Rama 
Bala-graha d. 520 

Balaka bd. 86 

Balaka pr. 610 

Balaka +^. C.? 300, 301 
Balaka +. or t. N. 375 
Balakasva ¢. 623. 
Balakhilya rsis, 102, 270, 570. 
Bala-Rama k. 3, 19, 23, 24, 31. 
108186१९, k. 628-626. 

Balasor dt. £. 827. 


INDEX 


Balhika p., see Vahlika 

Bali offering, 151-158, 178, 253, 254 
259-261, 265, 519 

Bali &. 146 (825) 

Bali dg. 461, 465 

Balika p. NW. 375 

Balin k. 627 

Balin pr. 610. 

Balin k. 333. 

Balina k. 329. 

Balkh c. N. 311. 

Balu-vahini r. M. P 298. 

BalyaP? pl. NW. 315. 

Banas r. M. 286, 294. 

Banavasi t. S. 364. 

Banda £. M. 359. 

ees dt. M. 288, 336, 354, 

Bandhana r. M.? 294 

Banga p. see Vanga 

Banjari p. S. 833 

Bankura dt. B. 327 

Bannu dt. NW. 372 

Bansdhara r. SE. 305. 

Banthawa h. 1. 287. 

Banyan tr. 277, 551. 

Barada hills, W. 289, im 

Barakar'r. EK. 801. ; 

Barbara p. N. 319. 

Bardhwan t. and d#..326,- 359. 

Barhisad pitrs, 270, 535 

Bark clothing, 35, 42, 150, 181 

Barley 84, 155, . 161, 162, 165, 181 
208, 240, 244, 245 

Baroda t. W. 340 

Barugaza t. W. 389. 

Barvara p. N. 319. 

Bassein t. W. 338. 

Batham-t h. BE. 287. 

Bauhinia tr. 27, 165. 

Bean pt. 84 ; 

Bear, 208 


Bees, 36, 147 


Begun pt. 167 

Bel tr. 25, 425 

Bela pt. 426 ; 

Belgaum £. 8. 587 

Bellary £. 8. 387 

Bel-phiul pt., see Mallika 

Benares t. 38, 46, 307, 308, 360, 367 
371, 654; see Kasiand Varanasi. 

Bengal, 326, 328, 383 

Bem-Israel p. W. 389 

Ber tr., see Jujube 


INDEX, 


Berar ५. 284, 286, 305, 335 

Besarh t. M. 329 

Bes-nagar t. M. 343 

Betwa r. M. 295, 343 

Bhadra p. M. 309 

Bhadra r. 8, 308 

Bhadra r. NE. 388 

Bhadra ¢. 450 

Bhadra-dvipa isl. S.? 890 

Bhadra-gaura h. 1. 357 

Bhadraka p. NW. 316 

Bhadra-kali gs. 479, 488, 515 

Bhadra-kara ‡. M. 309 

Bhadrapada cst. 381. 

Bhadra-soma r. N. 389 

Bhadra-srenya k. 371 

Bhadrasva k. and c: NE. 274, 276 
278, 280, 281, 387, 388 

Bhagadatta k. 8, 9, 319, 328 

Bhagalpur ४. and dt. 1. 325, 326 

Bhagiratha k. 280, 281, 551 

Bhaguri pat. 436, 445, 684 

Bhajamana ‰. 677. ` 

Bhallataka, tr. 25 

Bhamini gdh. 64 

ane k. 597-599, 604, 607- 


Bhanukacchra? p. W. $39. 

Bharadvaja rs. 31, 310, 320, 435, 
462 

Bharadvaja N 

Bharadvayja p 4 

Bharani est. 170, 384. 

Bharata k, 271, 274 

Bharata p. M. P 37 

Bharata c. 274, 278, 280, 282, 283 
347-349, 387, 688 

Bharga 1. 328 

Bharga p. 2. 328 

Bharga-bhiimi dt, 9. 328 

Bhargava f. 310, 327, 368, 586, 650 
652, 656, 660, 668 

Bhargava p. 19. 327 

Bhargava ¢. 328 

Bharuch t. W. 889 


Bhautya, Manu, 271, 589; 546-550. 


Bhava g. 268, 2 

Bhava rs. 249 

Bhavacala mt. N. 278. 

Bhavini prs. 645, 647, 658, 659, 664, 
Bhavya ¢. 272, 278. 

Bhavya ir. 24, ` 

Bhavya gods, 404. 

Bhela tr. 28, * ` 


695 


Bhilsa t. M. 295, 348 
Bhima (Pandava) k.. 28, 322, 342 
359 


Bhima (Yadava) k..352 
Bhima ‰. 627 

Bhima dg. 268 

Bhima r. 8. 289, 302, 364 
Bhima gs. 518 

Bhima-raksi r. 8. 302. 
Bhimaratha, -thi, # 8. 302. 
Bhirukaccha p. W. 339 
Bhisma k. 9, 850, 629 
Bhismaka k. 336 
Bhoga-prastha p. N. 819, 77 
Bhoga-vardhana p. 8. 337 
Bhoja f. 336, 342 

Bhoja p. ४४. 342, 371 


Bhoja-nagara t. NW. P 377 


Bhoja-prastha P t. NW.? 377 
Bhojya p. C.? 342 


, Bhopal dt. ~. 286 


Bhramani gb. 257, 261,-266 


` Bhramart gs. 518 
. Bhrgu rs.-19, 31,-68, 219, 224, 246, 


249, 269, 310, 462, 595, 600-602, 
650, 656, 
Bhregu demi-gods, 461, 462. 


, Bhrgu-bhimi dé. EH. ? 328 
: Bhrgu-kaccha p. W. 339, 362 


Bhrnga-raja bd. 28 

Bhubaneswar t. 2. 356 

Bhar 201, 206, 218, 227, 229, 462, 
052. 


` | Bhita gb. 46, 47. 


Bhiti rs. 539, 540, 546, 548. 


` Bhitilaya pl. NW. 380. 


Bhiti-yuvaka p. N. 380. 
Bhuvas 206, 227, 261, 552. . 


Bias +. NW. 291, 292, 311, 318, 


318, 321, 347, 382. 
Bias r. M. 297. 


Bignonia tr. 27. 
Bihar ९, 286, 325, 329, 382. 


: Bilva tr. 25, 425 


Birbhiim dt. HE. 327 

Birds, The,. 1-6, 9-12, 16-21, 32 
34-45, 55-65, 216-218, 684, 688 

Blue water-lily, 29, 30, 104, 115 

Boar, 85, 114, 117, 164, 166, 181 
184, 278, 389, 502-504,.514 

Bodha p. M. 309 

Bodha 6, 452 

Bodhi p. M. 309. 

Body, 15, 23, 66-70, 190, 


696 


Bombas tr. 82. 

Borassus tr. 27. 

Brahma g. 5, 17, 20, 59, 61, 76, 95, 
98,99, 112, 127, 129, 158, 172, 
178, 179, 206, 217-220, 223-238, 
244-251, 256, 258, 268, 270, 277, 
347, 387, 449, 453, 459, 465, 470- 
474, 482, 494, 502, 509, 521, 524, 
529, 580, 535, 5386, 545, 550-562, 
570, 582, 588, 685. 

Brahma-cirin, 149, 160. 

Brahma-datta ¢, 350. 

Brahma-ksetra dt. 290. 

Brahma-loka 89. 

Brahma-mitra rs, 404. 

Brahman g. 55, 92, 128, 129, 192, 
198, 196, 199-202, 205, 206, 210, 
213, 251, 535, 588, 685; see Su- 
preme Soul. 

Brahman-hood, 14, 43, 596. 

Brahmani gs. 502, 504, 509, 518. 

Brahmani r. E. 301. 

Brahmani r. E. 301. 

Brahmanicide, 3, 19, 22, 28, 31, 57, 

, 88, 616, 661, 685, 687. , 

Brahmam’s duties, 148. 

Brahma-pura mit. N. 883. 

Brahma-puraka p. NE. 382, 583. 

Brahma-putra r. NE. 298, 328, 357, 
870. 

Brahmarsi dt. M. 807. 

Brahmavarta dt. M. 290, 292, 349 
377. 

Brahminy Duck, 30. 

Brahmottara p. E. 327, 

Braj dt. M. 309. 

Brivjal pt. 167. 

Broach t. W. 339. 

Buddha, 350. । । 

Buddhi (Zntelligence), 190, 221, 249. 

Buddhist, 354, 362, 367. 

Budha dg. 269, 589, 590. 

Budh Gaya t. M. 297. 

Buffalo 47, 166-168, 255. 

Bull, 255, 256. 

Buphus bd. 59. 

Burdwan, see Bardhwan. 

Burning-ground, 88, 39, 46-48, 51, 

, §8, 177, 197, 264. 

But pi. 84. 

Butea tr. 28. 

Bytarni rv. 7, 300, 334, 


Caccabis bd, 28, 29. 


INDEX. 


Cahuka? p, N. 324. 
Caitra k. 415, 466, 
Caltra rs. 442. 
Caitra pr. 452, 453. 
Caitraratha for. 278, 281. 
Cajanus pt. 245. ` 
Cakora bd. 28, 29. 
Cakra-mufja mt. N. 278. 
Cakravaka bd. 30 389, 
411. 
Cakravarta r. NE. 388. 
Caksu r. N. 323. 
Caksusa, Mann and manvantara, 
271, 449, 450, 453, 454, 549. 
Caksusmati x. N.?P 293, 
Calicut t. 8. 381, 338. 
Calimadra? p. N. 322. 
Calingapatam t. SH. 305. 


399, 409 


Camara d. 476, 479. 


Camel, 166, 209, 235, 258, 

Campa. k. 325. 

Campa ६, E. 325. 

Campaka tr. 26, 326, 364. . (524. 

Camunda gs. 499, 505, 506, 515, 

Cana pt. 84. 

Canarese p. 9. 363. 

Canda d. 494, 495, 497-501. 

Canda pr. 610. 

Candakhara p. NW. 374. 

Candala caste, 38, 44-47, 53, 54, 59, 
68, 85, 87, 100, 104, 159, 182, 184, 
257; 259, 266, 267. 

Candana r. M, P 294. 

Candika ge. 465, 478, 476,. 480-482, 
487, 488, 499-511, 516, 521-523. 

Candrabhaga +. NW. 291. 

Candrabhaga r. N.? 291. 

Candra-dvipa isl. 8. P 390. 

Candra-kanta mis. N. 389. 

Candra-vatsa p, 1. P 357. 

Candrayana penance, 564. 

Candregvara p. E. 857, 

Canikata P p. W. 338, 

Canimadra? {, पि, 322. 

Oannibalism 357, 679, 683. 

Carissa tr. 25. 

Carmakhandika 1. N. 314, 374, 

Carma-mandala p. N. 314. 

Carman-vati r. M. 294, 368. 

pare ptt ४, 8. 365. 

Oarpophaga bd. 28. 

Oarpopogon pt. 245, 

Oarrot pt. 165. 

Caru-dharman k. 671, 


INDEX. 


Caru-karman k. 670, 

Carvavirat rs. 415. 

(08000 bd., see Cakravaka. 
Cones; duttes of, 148-151, 246, 594- 


Cat, 49, 85, 184, 191, 450. 

Cataka bd. 29, 87, 394. 
Cattakhandika? p. N. 314 

Cattle ibe 80, 85, 182, 235, 238, 255 


CaulyaP p. 8. 332 

Caurya (Theft) pfn. 265 

Oavery r. 8. 308 

Cedi ९. and p. M. 298, 341-344, 350 
359, 371, 665 

Cephalandra pt. 114 

Cereals, 165, 166, 244 

Ceylon 284, 288, 362, 366, 367 

Chakor bd. 28, 29 

Chambal r. M. 286, 295, 345, 351, 
359, 865. 

Chambeli, Chameli, see Malati. 

Champa, Champak, tr., see Cam- 

aka. 

C ad pt. 84, 165. 

Chandas, 504, 556. 

Chatak bd. see Cataka. 

Chaya-Safjia gs. 456-461, 464, 
566-569, 576. 

Cheer pheasant, 29 

Che; doab NW. 315, 316 

Chenab r. NW. 291, 311, 313-316 

Chhattisgarh dt. C. 285, 327, 341 
342, 359, 371. 

Chicacole t. SH. 305. 

Ohick-pea pt. 84, 245. 

China, 319. 

Ohina cer., see Anu 

China pt., see Jira 

China rose, see Java. 

Ohingleput dt. S. 382. 

Chitraktt mt. M. 296, 363. 

Chittar r. 8. 304, 367 

Cholera, 519. 

Christian, 364, 367. 

Chiitia Nagpur dt. 286, 297, 327, 
329, 385, 365. 

Cibuka, p. N. 378. 

Cicer pt. 84, 165. 

Ciksura d. 476, 478. 

Cina p. NE. 318, 319, 528, 379, 381. 

Cinaka cer. 244. 

Cinta? r. C.? 300. 

Cira-pravarana?P 2, NH. 384. 


88 


697 


Citra cst. 169, 367 

Citra-ktita mt. M. 296, 359, 363 

Citra-kita +. M. 296 

Citra-kiitaka p. &.? 863 

Ortron tr. 25 

Citropala, Citrotpala r. M.P 296 

Ottrus tr. 25 

Civida p. N. 378 

Cwilization, early, 238-246 

Civuka p. N. 378 

(10८005९8 bd. 29, 87, 394 

Cochin t. and dt. SW. 808, 367. 

Cock, 147, 166, 184. 

Oocoanut tr. 24, 69. 

Codaka gb. 265. 

Codra? ¢. 8. 332. 

Cow gr. 245 

Cola ¢. 331 

Cola p. 9. 287, 331, 332, 363. 

Coleroon r. 8. 303 

Combat 124, 629, 630, 673 

Comorin, cape, 8. 285, 331. 

Conjeveram £. 8. 332, 367. 

Oonjugal life, 118, 119, 422, 424, 
430, 438, 456. 

Constellations, 168-173, 259, 278, 
348, 349, 355, 358, 361, 367, 370, 
374, 376, 381, 384-389, 443, 447, 
535, 626. 

Contents, 272-277 

Coorg dt. 364, 366 

Coot bd. 31 

Corpse, 44-50, 183, 184. 

Cossye r. BE. 801, 327. 

Covetousness, 15, 16. 

Oranganore t. 8. 364. 

Creation, 217-225, 228-248, 268 

Creator, 10, 20, 47, 50, 51, 187 

Crime, see © 

Crocodile, 238 

Crocopus bd. 28, 86, 87. 

Crops, care of, 259, 260, 264, 598 

Crow, 47, 72, 76, 85, 86, 147, 208 
258, 263 

Cuckoo 5, 7, 29, 85, 87, 147, 394. 

Cuculus bd 

Cucurbita pt. 118 

Culika, Cilika p. N. 322, 323 

Cilika p. W. 374 

(112 dyn. 374 

Cumm, Ouminum pt. 25 

Curlew bd._ 85, 87 

Custom (Acara), 2, 107, 170-185 
199, 251-26 


698 


Cuttack ४, 7. 360. 

Cyavana rs. 219, 288, 310, 368, 600. 
Cynocephah p. 378 

Cyperus gr. 245 


Dadima £, 26. 

Daitya p. and d. 9,10, 22, 28, 58, 
100-105, 109, 112-123, 312, 349, 
352, 386, 395, 465, 481, 488, 493- 
511, 514, 515, 518-521, 541, 559, 
560, 563, 565, 604-608, 641, 669. 

Dakini gb. 46 

Daksa dg, 219, 246-249, 269, 259 
aa 408, 524, 535, 550, 551, 590 

61 


Daksina pfn. 247, 248. 

Daksina Kosala, see Kosala, Dak- 
sina 

Daksginapatha c. 8. 331 

Dalbergia tr. 28 

Dalim tr. 25. 

Dama ¢, 577, 668-689. 

Doamalipia t., see Tamraliptaka. 

Damaraka? p. NE. 883. 

Damayanti व. 344. 

Damuda r. E. 301. 

Danava p. and d. 10, 21, 23, 31, 
101-105, 118-128, 138, 312, 328, 
849, 352, 883, 416, 501-504, 507- 
509, 517, 518, 541, 559, 560, 568, 
ve 581, 605-608, 611, 642, 645, 

8. 

Dancing, 3, 4, 251 

Danda pn. 249 

Dandaka for. 8. 336 

Dandaka p. 8. 335, 886. 

Dandaka k. 386. 

Danta ¢. 442. 

Dantakrsti d. 257, 262. 

Denta-vakra k. 341. 

Danu dgs. 119, 559, 641, 642. 

Danuar p. पि. 322 

Darada p. NW. 311, 512, 318-321 
324, 346, 370, 382 

Darada ¢, 311 

Darbha gr. 161, 162. 

Dard p. NW. 31 

Dardisian c. NW. 311, 318 

Dardura mi. 8. 287 

Darin, tr. 25 

Darkness (Tamas), see Qualities. 

Darva, Darva 1, NW. 824, 346, 

, 372,383. _. 

Darvada ? p. NE. 383, 


INDEX. 


Darvi t. or + वि, 824. 

Darvi-sankramana ti. N. 324. 

Dagamilika p. NW. 317 

Daéamanika p. NW. 318 

Dasameya, Dasamiya p. NW. 3880 

Dasan r. M. 296, 342 

Daéanimaka p. NW. 318. 

Dasa-pura, ६. M. 363. 

Daéapura p. M. 368. 

Dasapura P p. M. 368. 

Daga-ratha £. 464 

Dasarna €. and p. M, 296, 342, 343 
359, 360, 670, 671, 674, 675 

Dasarna r. M. 296, 298, 342 

Daseraka, Daseraka p. N. 321, 878 

Daseraka p. N. 321 

Dasra g. 460, 575; see Asvins 

Dasyu p. 312-314, 317-320, 335 
516 

Dattatreya rs. 98, 99-109, 187-19 
198, 202, 205, 207, 212, 213, 269 

Dattoli rs. 269 

Dattoli rs. 415, 

Dauhitra, animal, 164. 

Daurhrda, Daurhrta demons, 501. 

Davada? p. NE. 382. 

Day, 224-227. 

Death g. 47, 51, 207-210, 250; see 
Mrtyu. 

Deeg vr. N. 292 

Delhi ६. 807, 351, 855 

Deogarh ६, E. 856 

Dephul tr. 25 

Destiny, 474, 548, 646; see Fate 

Deva-daru tr. 27 

Deva-kiita mis. N. 277, 388. 

Deva-saila mt. N. 278. 

Devavrdha ‰, 294, 669. 

Devdar tr. 27. 

Devika r. N. 292. 

Devika r. 8. 292. 

Devika 1? 292 

Devi-mahatmya, 465-522, . 524 

Dhak tr, 28 

Dhanafijaya &., see Arjuna (Pan- 


Dhanistha est. 170, 376 
Dhanus-mat mi. N. 376 
Dhanvantari g. 153 


Dhirana (menial abstraction), 194 


196 
Dhiarini ps, 270 
Dharani-kota t. 8. 387 
Dharitri deities, 178 


INDEX. 


Dharma ¢. 9, 22, 23, 38, 44, 50, 
55-57, 90, 122, 246-249, 462, 525, 

Dharma, see Righteousness. 

Dharma-baddha p. NW. 375. 

Dharma-dvipa p. W. 360. 

Dharmaranya for. and 2. M. 352. 

Dharma-ésastra, 2, 19, 33, 39, 686. 

Dharsuaka f. 462. 

Dhataki k. 272. 

Dhatr 9. 10, 158, 269. 

Dhatri gs. 489. 

Dhaumra demons, 501. 

Dhautamitlaka k. 319. 

Dhenukakata ४. S. 3387. 

Dheri Shahan t. NW. 379. 

Dhrsnu k. 462. 

Dhrsta ¢ 462, 588. 

Dhrta-rastra k. 345. 

Dhrti-mat ¢. and €. 278. 

Dhruva pr. 112. 

Dhruva k. and €. 278. 

Dhiimra-locana d. 497, 498. 

Dhimrasva ¢. 600. 

Dhimravati w. 269. 

Dhairtaka p. W. 369. 

Dhita-papa r. M. 291. 

Diospyros, various trees, 24-28. 

Dipti-mat rs. 464. 

Dirgha-griva p. NW. 374. 

Dirgha-tamas rs. 825. 

Dissolution of the universe, 218, 219, 
224, 227, 229. 

Dista, see Nabhagadista. 

Diti gs. 102, 508, 559. 

Dwer bd. 31. 

Divodasa ¢. 307, 328, 371, 600. 

Doab 364, 378. 

Dock pt. 25. 

Dog, 44, 46, 49, 73, 74, 84, 85, 158, 
155, 166, 167, 175, 184, 251. 

Dolichos pt. 84, 165. 

Drauni? rs. 464. 

Draupadi g. 3, 20, 21, 32, 37; see 
Krsna. 

Dravana p. NW.? 368. 

Dravida €. and p. 8. 367, 370. 

Drdha-dhanvan ‰. 439. 

Drdha-keéa d. 641, 642, 645. 

Dreams, 207~211, 268. 

Drona 6. 1-8, 17, 19 (464). 

Droui rs. 464. 

Dront-mukha pl. 241. 

Drsadvati r. M. 290, 292, 354, 377. 

Drupada ¢. 3, 19, 350, 353. 


699 


Druhya p. NW. 316. 

Druhyu &. 316, 669. 

Dubdubi bd. 31. 

Duck, 30. 

Dud-Kosi r. E. 822. 

Duhsaha d. 246-268. 

Dumbur tr. 192. 

Dundubhi $. and 6. 278. 
Dundubhi d. 669. 

Dungarpur t. W. 388. 

Durba gr. 262. 

Dur-buddhi k. 350. 
Dur-dhara d. 480. 

Durdura mt. S. 277, 362. 
Durga p. W. 338. 

Durga a: 484, 485, 490, 496, 508, 
Durga r. 8. P 301. 

Durgala p. W. 338. 

Durgama kh. 445, 446. 
Durgama d. 518. 

Durjayanta mt. W. 288. 
Dur-mukha ९. 480. 
Dururduda? mt. 8. 287. 
Durvasas rs. 2, 5, 99, 100, 269. 
Duryodhana k. 23, 24. 
Dvaitavana for. M. 320. 
Dvapara age, 224, 226, 387, 388. 
Dvaraka £. W. 24, 289, 340, 349. 
Dvaravati t., see Dvaraka. 
Dvegani gb. 261. 

Dvipa, doab, 364, 378. 
Dwarka t. W. 340. 

Dyuti-mat rs. 269. 

Dyuti-mat hk. 272, 273. 
Dyuti-mat, Manu, 411-415. 
Dyuti-mat k. 595. 


Earth, The, 218, 243-245, 271-280, 
462, 474. 

Harth (element), 217, 221, 222. 

Eating, rules of, 170-180. 

Ebony tr. 24. 

Echites pt. 27. 

Edolius bd. 28. 

Egg, Mundame, 217, 222-225, 459, 
921, 550-558, 556. 

Egg-plant, 167. 

Ego, 190, 191, 215. 

Egret bd. 58, 59. 

Eka-cakra t. NW. ? 382. 

Eka-cakra ६. M. 382. 

Ekapada-ka p. NE. 358, 383. 

Ekapadapa ? p. NE. 358. 


700 


Eka-sriga mt. पि. 279. 

Ekeksana p. NW. 874. 

Ekoddista sf. 189. 

Ela +. 8. 860. 

Elements, 217, 220-222, 231, 557. 

Elephant, 77, 285, 255, 256, 413, 
414, 466, 474, 494, 559. 

Elika p. SE. 360. 

Emancipation from existence, see 
Final emancipation. 

Emblica tr. 25, 26. 

Energies, goddesses, see Sakti. 

Bphthalites 0. N.:380. 

Eranda? r. (^. 296. 

Hrannoboas r. M. 295. 

Eroum pt. 166. 

Erythrina tr. 27, 494, 

Esika p. 3. 334, 

FBiher, 221, 222. 

Hudynamis bd., see Kokila. 

Hugema tr. 277. 

Eulabes bd. 49, 


Fate, 18, 52-54, 70, 78, 83, 128, 127, 
178, 258, 263, 474, 662, 680; see 
Destiny. 

Fennel pi. 244. 

Ferospur t. NW. 312, 321. 

Ficus, trees, 838, 182, 192, 277, 390, 
391 


Fig, see Ficus. 

Final emancipation from exrstence, 
2, 64, 71, 72, 92, 128, 168, 189- 
194, 198-202, 205, 206, 210-216, 
965, 280, 288, 284, 458, 469, 512, 
518, 527, 528, 570, 599, 687. 

Fire (element), 222, 581, 582, 608. 

Fires, sacred, 82, 128, 159, 160, 176, 
178, 206, 391, 397-399. 

Flax pt. 85. 

Flesh-food, 164, 167, 168, 174, 175, 
181, 182, 264, 267, 679, 683. 

Flute, 396, 417, 571, 647. 

Fetus, 62, 69, 70, 258, 259, 263-266. 

Food (various), 180, 181. 

Form (element), 217, 221, 222. 

Forms, Divine; Indra’s, 21-28; 
Visnu’s, 1, 20, 21; Brahma’s, 224, 
225, 229. 

Fortress, 240, 241. 

Fowl, domestic, 181, 191. 

Francolinus bd. 86. 

Fruit, wonderful, 389. 

Fulieca bd. 81. 


INDEX. 


Gab ४. 25, 26. 

Gabala p. NW. 314. 

Gabhastimat c. 284. 

Gadhi k. 57, 595. 

Gajahvaya t. and p. M. 359. 

Gaja-pura t. M. 350. 

Gaja-sahvaya t. M. 356. 

Galava rs. 109, 112-114, 117, 847, 
464. 

Galava p. N. 347. 

Gallinula bd. 30. 

Gana dg. 47. 

Ganapati dyn. 365. 

Gana-vahya p. E. 365. 

Gandak, see Gandaki. 

Gaudaki r. M. 292, 294, 329. 

Gandhamadana mts. N. 277, 278, 
281, 287, 810, 381, 602, 670. 

Gandhamadana-gamini ? r. 306. 

Ganda-pranta-rati gb. 257, 259, 2638. 

Gandhiara ८. and p. NW. 3814, 316, 
318, 321, 380. 

Gandhari, sound, 205. 

Gandhari pt. 166. 

Gandharika pt. 166. 

Gandharva dg. 55, 68, 78, 108, 118- 
117, 121, 126, 188, 201, 207, 2382, 
235, 236, 279, 393-401, 405-408, 
418, 481, 495, 497, 511, 541, 559, 
571, 581, 608, 619, 641, 645-650, 
679, 682. 

Gandharva p. N. 884. 

Gandharva €. 284. 

Gandharva pl. 246. 

Gandharva c. 284. 

Gandharva marriage, 671, 672. 

Gandholika pt, 166. 

Ganga, see Ganges. 

Ganga-chil, gang-chil bd. 86. 

Ganga-hrada ¢. M.? 644. 

Ganges 6, 59, 183, 280-282, 290, 
308, 319, 320, 369, 493, 590. 

0 ६. and dt, 1. 284, 304, 334- 

Gantu-prastha ? mt, 288. 

Garbhahan-tr gb. 257, 259, 264. 

Garcinia tr. 28. 

Garga rs. 101-106, 435, 444. 

Garhwal di. N. 29, 320, 

Garlic, pt. 165. 

Garo hills Hi. 306. 

ae bird, 6, 8, 112, 125, 502, 


Gatha, 235, 261, 


Gatra re. 270. 

Gauda ec. 7. 352. 

Gauhati t. NE. 306, 331. 

Gaur ६. ए. 326, 352. 

Gaura-griva p. M. 852. 

Gauri gs. 484, 488, 489. 

Gauri prs. 627. 

Gautama rs. 22, 462, 612. 

Gautama ©. 446. 

Gavedhuka gr. 240. 

Gaya (son of Vaivasvata) k. 589. 

Gaya (son of Amiurtarayas) ¢. 329. 

Gaya t. M. 165, 168, 297, 306, 330, 
352, 589. 

Gayal, bt. 164, 590, 592. 

Geography, 271-384, 387-391. 

Geyamalava p. H. $28. 

Geyamarthaka p. E. 328. 

Ghaggar r. N. 291. 

Ghats mts. E, and W. 284, 286. 

Ghogra r. M. 376. 

Ghora-ka p. W. 373. 

Ghosa p. NE. 383. 

Ghosa (village), 241, 242. 

Ghosa-sahkhya p. M. 351, 383. 

Ghrtaci aps. 4, 571. 

Ghrtaci w. 600. 

Ghuna-kitaka, ४१०86८४, 87. 

Ginger, 166. 

Girl-bhadra 4. 452. 

Giri-vraja t. NW. 318. 

Giri-vraja t. H. 330. 

Girnjak t. NW. 318. 

Girnar h. W. 288, 289. 

Giryek t. H. 380. 

Goa £. SW. 862-364. 

Goat, 147, 164, 182, 285, 255. 

Goblins, 250-268, 583, 549. 

Godavari r. S. 284, 286, 302, 806, 
310, 336. 

Godha, reptile, 181. 

Godhana mt. 21. ? 290. 

Golingula p. 8. 381, 364. 

Gomal 7. NW. 291. 

Gomanta mit. N. 289. 

Gomanta mt. W. 289, 364. 

Gomanta p. E. 330, 331. 

Gomati r. M. 184, 291, 306, 316, 
6238. 

Gomati r. NW. 291. 

Gonarda p. 8. 863. 

Gonarddha p. 9. 231, 3638. 

Gondwana c. C. 284, 286, 300. 

Goodness (Sattva), see Qualities. 


701 


Goomtt r. M. 291. 

Goose, 30, 147, 409, 410. 

Gopacala mt. M. 289. 

Gopa-giri mt. M. 289. 

Go-samp, reptile, 181. 

Gotama rs. 31. 

Gourd pt. 118. 

Govardhana mt. M. 290, 310. 

Govardhana ६, W. 310. 

Govinda ¢. 112; see Visuu. 

Govinda p. 7. 331. 

Gracula bd. 49. 

Grahaka gb. 265. 

Gram pt. 84, 165, 244. 

Grama (village), 241, 242. 

Grama (music), 131. 

Grama-raga (music), 130. 

Grasshopper, 147. 

Grebe bd. 31. 

Greek, 284, 314. 

Grhastha, 149-156, 186. 

Griijana pt. 165. 

Guava tr. 25. 

Guda p. M. 352. 

Guduha p. M, 373. 

Guha ¢. ०02. 

Guha ¢. 361. 

Guhya dg. 178. 

Guhyaka dg. 370, 461, 680, 576, 
641, 648. 

Gujarat ८. W. 24, 28, 29, 286, 315, 
338-342, 368, 373. 

Gulaha, Guluha p. M. 373. 

Gurgana p. N. 345. 

Gurjara p. NW. 373. 

Gurkha p. N. 346. 

Guruha p. W. 375. 

Guru-nadi r. W. 373, 

Gurung p. N. 346. 

Guru-sthalaP p. NW. 378. 

Guru-svara? p. NW. 378. 

Guru-visala for. E. 581. 

Gwalior ६. M. 289. 


Haha dg. 571. 

Haidarabad t. 8. 366. 

Haihaya ¢. 371. 

Haihaya, 1. M., C. and W. 99, 107, 
344, 351, 871. 

Haima mt. N. 822. 

Haimagirika ». NW. 369. 

Haimakita p. SH. 360. 

Haimanta-giri mt, N.? 306, 

Haimini q. 452. 


702 


Hakra r, वि, 291. 

Halar dt. W. 289. 

Halayudha k. 3,19, 24; see Bala- 
Rama. 

Hamsa bd. 30 

Hamsakayana p. N.? 328 

Hathsa-marga p. N. 823, 346 

Harhsa-nabha mt. N. 279 

Hatnsa-pada p. पि, ? 323 

Hanta, 151, 152, 179. 

Hanti-mat, monkey, 289, 346, 367. 

Hara g. 482, 483 

Hara-bhisika ». NW. 317 

Hara-hiina p. NW. 817, 380 

Hara-miirtika p. NW. 317. 

Hara-ptrika p. NW. 317. 

Hare, 164, 181, 235 

Hari g. 55, 91, 889, 469-472, 483 
502, 562 

Hari gods, 442 

Harika p. SE. 360 

Hari-parvata mis. NW. 388 

Hariscandra ¢. 32-61 

Harita &. and ८, 278. 

Harita bd. 28, 86, 87. 

Haritaka tr. 26, 

Haritasva ¢. 589. 

Hari-varga c. N. 340, 390 

Harga-vardhana p. N. 319 

Hary-aéva k. 371 

Hasdu 2. C, 295, 298. 

Hasta cst. 169, 367. 

Hastin ‰, 355. 

Hastina-pura 5 

ध. he M. 307, 351, 355. 

Havih-samsthia sf, 128 

Havir-varsa k. and ९. 278. 

Havis-mat 78. 404 

Hawk, 182, 208, 263 

Hayu p. N, 822 

Hazaribagh dt. C. 285 

Hedysarum pt. 166, 245 

Hell, 7, 62, 68, 71-91, 101, 107, 149 
280, 485, 622, 661, 662, 687 

Hema-dharma k. 627 

Hema-giri? mt. W. 369 

Hema-kiita mis. N. 275-277 

Hema-kiita mt. N. 360, 369, 370 
368 

Hema-kita mt. SE. 860 

Hema-srnga mt. N. 369, 370 

Hema-tiraka? ». N. 380 

Hemp pt. 240. 

Herodias bd. 59. 


INDEX. 


Heron bd. 49, 58-61, 72, 85, 86. 

Hestho r. C, 295. 

Hibiscus tr. 553. 

Hima mt.=Himavat 

Himalaya mis., see Himavat. 

Hima-vat mis. 5, 28, 29, 127, 132 
249, 275-288, 287, 2938, 345, 347 
369, 376, 391-396, 475, 488, 489, 
494, 518, 598, 655, 669, 670. 

Himsa pfn. 250. 

Hinga p. NE. 384, 

Hiran-maya c. N. 390, 391. 

Hirau-vati 7. N. 391. 

Hiranya ¢, and ८. 273. 

Hiranya-bahu vr. M. 295 

Hiranya-garbha g. 220, 226 

Hiranya-kagipu k. 146 

Hiranya-loman rs. 449 

Hiranya-sriga mt. N.? 369 

Hiranya-vaha r. M. 295 

Hire, see Wages 

Hog, see Boar 

Hog-plum tr, 25 

7 87, 94, 150, 172, 184, 256, 


Honey-sucker bd. 80. 

Hoopoe bd. 80 

Horn article, 87 

Horse, 182, 188, 285, 255, 278, 388 
457, 460, 567, 573, 575 

Horse-sacrifice, 41, 89, 616, 685. 

House, ancient, 239-243, 

Hrada? p. NW. 816. 

Huhu dg. 571 

Hun p. 879 

Hiua p, N. 815, 375, 379. 

Hun-des c. NW. 324, 380. 

Hydaspes r, NW. 291. 

Hydraotes r. NW. 291. 

Hymns, see Gaitha. 

Hyphasis r. NW. 291, 292. 


Ichneumon, 210. 

Iksu? r. नि. 292 

Iksu r. 2. P 304 

Iksuda >, E. 304 

Iksuka r. E. 304 

Iksuli ^. E. 804 

Iksvaku k. 462, 551, 588. 617 
Iksvaku (son of Ksupa) k. 618 
[12 prs. 327, 587- 

112 demi-goddess, 559 


llavrta k. and c. N. 273. 276 
र 277 


INDEX. 


Illusion, see Mahi-miaya 

Impurities, 172-185 

Incarnations, 23; Indra’s, 12-14 
23; Visnu’s, 21; Daityas’ 22, 23 

India, see Bharata 

Indigo pt. 25 

Indigofera pt. 25 

Indivara pt. 29 

Indivara dg. 401-404, 411 

Indra g. 4, 8-15, 21-23, 38, 40, 50 
50-07, 68, 75, 90, 97, 102, 109 
129, 147, 158, 227, 276, 415, 420 
436, 437, 442, 454, 461, 462, 473 
474, 496, 502-505, 509, 512, 514 
024-526, 532, 5385, 545, 549, 550 
062, 565, 570, 604, 611, 619, 623 
on 648, 652-655, 669, 673, 680 

Indra-dasa m. 678. 

Indra-dvipa ९. 283. 


Hite orate t. M. 307, 316, 351, 


Indra-sena g. 669, 674-678, 681 

Indus r. 291, 298, 312, 315, 318 
822, 324, 345, 376, 377, 380 

Infanticide, 32 

17702. tr. 26. 


Intelligence (Buddhi), 15, 16, 221, 
231. 

Intoxication, 24, 31, 138, 146, 600, 
602. 


Tra demi-gs. 559 
Travati r. NW. 291, 316 
Tsana dg. 268 

Israel 389 


Jack tree, 25. 
Jackal, 46, 47, 53, 67, 85, 183, 208 


Jada 6. 62, 69, 71, 76, 83, 91, 107- 


110, 127, 180-145, 186-190, 211 

Jagad-dhatri gs. 127 

Jaguda p. पि. 322 

Jahnu ¢, 303 

Jaimineya 6. 68 

Jaimini rs. 1-4, 17-21, 38, 62, 217 
219, 684, 685, 688 

Jain, 354, 367. 

Jalada k. and ८. 273. 

Jala-kukkuta bd. 30. 

Jalalpur t. NW. 3818. 

Jalandhar doab N. 347. 

Jamadagni rs. 310, 462, 595, 656. 

Jimadagnya’ pat. see Parasu- 
Rama 


703 


Jamadagnya di. W. 338 

Jambha d. 102, 108, 611, 677 

Jambu tr. 277, 391 

Jambi r. N. 278 

Jambu-dvipa, 271-283 

Jambula 7. M.? 297 

Jambu-mat mt. 356 

Jambit-miila c. N. 278. 

Jambunada 1. 653 

Jambiinada gold, 278 

Jamby-akhya h. H. 856 

Janaka ¢, 330 

Janaka f. 75, 374. 

Janakpur t. N. 330. 

Jana-loka, 227, 229, 558. 

Janamejaya ‰ 350. 

Janamejaya ¢. 379. 

Janardana, 2, 5, 19, 349, 388, 470, 
472; see Krsua and Visnu 

Janasthana di. 302 

Jangala }, M. 309 

Jangala P p. नि, 322, 

Jangha k, 442. 

Janu k. 442, 

Jar and well-rope, 70-73, 91, 

Jarasandha &, 341. 

Jaritari 6. 8. 

Jartika p. NW. 318. 

Jarudhi mt. N. 277, 279. 

Jasmine pt. 27, 152 

Jasminum tpt. 24-27, 152, 425, 426 

Jatadharar p. 8. 3 

Jata-harini gb. 266, 450, 451 

Jathara mis. N. 277 

Jati pt. 27, 152 

Jausi f. 352. 

Java tr. 553. 

Jayadratha hk. 315, 

Jayanta mis. NW. 388. 

Jew, 339, 364, 367. 

Jhelam r. NW. 291, 315, 318, 324, 

Jimiita ¢. and c. 2738. 

Jira pt, 25 

Jivajiva-ka bd. 28, 87 

Jivanjiva bd. 28, 87 

Jiieyamallaka p. E. 328 

01110 r. C. 296 

Jonesia tr, 25, 26, 364 

Juguda p. N. 822. 

Jujube tr, 27. 

Jumna r. M.; see Yamuna. 

Jumna r. 7. 297 

Junagadh t. W. 288 

Jupiter, planet, 246, 431, 626 


704 


Jyestha cst. 169, 374 
Jyestha-saman, 159 

Jyotiratha, -thya, r. C. 295, 296 
J yotir-dhaman rs. 442 
Jyotisika p. M. 352 
Jyotis-mat ¢, 272, 278 


Kabul r. NW. 291, 314. 

Kaccha dt. W. 308, 340. 

Kaccha dé. 8. 367 

Kacchapa dg. 416, 417 

Kacchika p. W. 340 

Kacchviya p. W. 340 

Kachh dt. W. 312, 340, 349, 355 

Kadam tr., see Kadamba 

Kadamba tr. 25, 277, 565. 

Kadamba 4. 446 

Kadamba bd. 30 

Kadrn demi-gs. 509 

Kadu pt. 118, 166 

Kafiristan ९. NW. 318, 321 

Kahlara pt. 30 

Kaikaya p.=Kaikeya 

Kaikeya ¢. 317 

Kaikeya p. NW. 316-318, 345, 377 
382, 665 

Kaikeyi q. 76 

Kailasa mt. N. 6, 182, 277, 279, 
987, 322, 345, 351, 370, 376, 382, 
402, 669 

Kairata p. N. 879 

Kaiskindhya p. C. 342, 360 


Kaitabha d. 465, 469-472, 484, 519. 


Kiaka-jangha gb. 266 
Kikulalaka p. SE. 360, 361 
Kala p. W. 369, 374 
Kala, see Fate 

Kala pt. 168 

Kala ५. 480 

Kalaha gb. 262 
Kala-harnsa bd. 30 
Kala-jibva gb. 262 
Kalajina p. C. ? 362 
Kilajosaka p. NW, 313 
Kalaka demons, 501 
Kalakeya demons, 501 
Kalakoti tt. M. 354 
Kalakotisa p. M. 354 
Kalaktta ४४. ४0, 7 354 
Kalama pt. 84 
Kalafijara p. M. 354 
Kala-saika pt. 164 
Kala-titar bd. 86. 
Kalatoyaka p. NW. 312, 313, 


INDEX. 


Kalavati w. 402, 406-408, 411, 412. 

Kalaya pt. 84. 

Kali d. 257. 

Kali dg. 398-401. 

Kah age, 224, 226, 387, 388. 

Kali gs. 499-509 

Kalibala 1. W. 338, 369 

Kalika gs. 494 

Kalinda mt. N. 461, 576 

Kalindi 4. 445 

Kalinga c. and p. SEH. 325-827, 333 
334, 358, 359 

Kalinga ¢. 325. 

Kalinga ? p. M. 308, 316, 354. 

Kalinga ? ». NW. 316. 

Kalinga mt. N. 279. 

Kalinga=Kalinga p. SE. 

Kalingaka p. C. 354 

Kalinga-nagara t. M. 316 

Kalvijar h 384 

Kalt Sindh ?, M. 298. 

Kalitaka p. W. 338 

Kalmasapida k. 336 

Bry is (Age), 228, 229, 235-238 


Kalpa (Tree), 239, 243 

Kalpa ? pl. 315. 

Kalwan t. W. 338. 

Kalyan t. 8. 289, 333. 

Kama g. 115, 132, 249. 

Kamala pt. 30 

Kamaranga tr. 2 

ष 7 ८. NE. 306, 331, 411 


Kama-sastra, 2. 
Kambala ¢. 125, 180-133. 
Kambala mis. NW. 388 
Kamboja ९. and p. NW. 311, 318 
319, 350, 368, 371 
Kambi demons, 501 
Kambunayaka ? p. S. 366. 
Kamini r. NW. 389. 
Kampil t. M. 350, 353 
Kampilya ¢. M. 350, 353, 598 
Kamrup di. NE. 331 
Kamsa ¢, 352 
Kamsavati ? r. BE. 301. 
Kanak-champa tr. 27 
Kanara dt. 8. 364 
Kanauj t. M. 292, 307 
Kanicanaksi 7. M. 290, 306 
Kaci ४, €. 832, 367 
Katewupuram ६. 8. 367 
Kanewaram t. 6, 367, 


INDEX, 


1487088 ? p. 8. 367. 
Kandahar t. NW. 374. 
Kandhara bd. 6-8. 
Kangra dt. NW. 347. 
Kamhar r. C. 297. 
Kanka p, M. 353. 
Kanka p. N. 353. 
Kanka bd. 6, 7. 
Kankella tr. 25. 
Kankola £. 25. 
Kantakara P ». NW. 317. 
Kanthal tr. 25. 
Kanyakaguna ? ». NW. 375. 
Kanyakubja ६, M. 307, 353, 595. 
Kaorhart r. C. 285, 
Kapila vs, 120. 
Kapila mt. N. 279. 
Kapila k. and ९. 273. 
Kapilendra mt. N. 279. 
Kapili ?. NE. 306. 
Kapingala p. M. 354. 
Kapifijala r. 354. 
Kapisa r. E. 301, 327. 
Kapotaka, Naga k. 481. 
Karabha ?. 7. 301. 
Karad t. 8. 362. 
Karahakada t. 8. 362. 
Karahakata t. 8. 362. 
Karahataka ६. 8. 362. 
Karala d. 479. 
Karamar mt. NW. 290. 
Karamarda tr. 26. 
Karambha pt. 165. 
Karambha-baluka pl. 83. 
Karambhaka P p. NW. 388. 
Karamcha tr. 26. 
Karamnasa r. M. 297. 
Karamoda r. M. 296. 
Karanda. bd. 30. 
Karandava bd. 30. 
Karandbama k, 622-625, 631-644, 
649-653. 
Karandhama k. 653. 
Karandhama pat, 625. 
Karaskara p. W. 339. 
Karatoya r. NE. 290, 298, 383. 
Karatoya r. (1, 290, 294. 
Karatoya r. E. 301. 
Karatoya? r. N. 296. 
Karavira-pura ४. W. 289. 
Karbuka p. HE. 356. 
Kardama rs. 270, 272. 
Kardo bd. 30. 
Kar-hams bd. 30, 409, 410. 


89 


705 


Karkaéa aps. 4. 

Karki #, N. 322. 

Karkotaka for. 8. 362. 

Karkotaka k. 362. | 

Karma, doctrine of, 10, 57, 62, 67- 
71, 77, 78, 87-90, 193-233, 282, 
283, 528, 592. 

Karma-nasa r. M. 287, 296. 

Karma-niyaka p. 8. 366. 

Karma-noda P r. M. 296. 

Karna k. 368, 369, 629. 

Karnapradheya p. W. 368. 

Karna-pravarana p. N. 346, 369. 

Karnata c. and ». 8. 363. 

Karnataka 1. 8. 363. 

Karnavati r. M. 297. 

Karnikara tr. 27. 

Karnul dt. 8. 366. 

Kartavirya k., see Arjuna. 

Karttikeya g. 524, 574, 

Karu mt. 290. 

Karitisa k. 341. ’ 

Kariisa k. 468, 588, 593. 

Karisa p. C. 809, 334, 341, 359, 

Karitsa 366, 468, 593. 

Karusaka p.=Karisa. 

Karvata c. or t. H. 356. 

Karvata-ka (town), 241. 

Karvataéana ¢. 11. 356. 

Kaésaya ? p. 7. 357. 

Kaseruka p. N. 321. 

Kaserukmat c. 283. 

Kaégerumat, Kagertimat ८. 283. 

Kasetu c. 288. 

Kashgar c. N. 318. 

Kasi t. M. (=Benares), 187-190, 
207, 211-216, 308, 329, 341, 357, 
359, 367, 371, 600. 

Kasi p. M. 357, 367. 

Kasika r. 305. 

Kasmira ९. aud p. NW. 312, 318, 
319, 322, 323, 340, 370, 382. 

Kasta-harana-parvata? pl. ए. 325. 

Kasya p. M. 367. 

४ 178, 461, 535, 550-552, 
509-565. 

Kasyapa rs. and f. 462, 465, 612. 

Kataka t. SH. 360. 

Kataka-sthala ». SE. 360. 

Katamala r. 8. 303. 

Kathi 10. NW. 315. 

Kathaksara p. W. 339. 

Kathi p. NW. 318. (344, 373. 

Kathiawar dt. W. 318, 338, 340, 


706 


Katyayanti gs. 503, 512, 516. 

Kauraiija mt. NE. 388. 

Kaurava pat., race, 6-9, 23, 24, 37, 
360, 378, 567. 

Kaurusa p. 8. 366. 

Kansgamba 0. M. 307. 

Kangambi ४. M. 307. 

Kausika pat. 34, 37, 43, 44, 50, 61, 
93, 462 


Kansika p, NH. 383. 

Kausika r.=Kauéiki. 

Kausiki r. NE. 292, 293, 329, 369, 
383, 595. 

Kanusiki 98. 494. 

Kaveri r. 285, 290, 303, 864, 366. 

Kaveri q. 446. 

Kavya rs. 442. 

Kawa Kol mts. 9. 286. 

Kayana? r. M. 297. 

Kekaya p.=Kaikeya. 

Kekaya k. 665. 

Kekayi gq. 665. 

Ken r. M. 288, 297, 341, 359. 

Keora, shrub, 26. 

Kerala k. 381. 

Kerala p. 8. 331, 332. 

Kerala p. C. 341. 

Kerra bd, 30. 

Keégava g. 472; see Visuu. 

Ketaki pt. 7, 26. 

Ketu mt. 290. 

Ketumala k. and c. NW. 274-278, 
282, 387-389. 

Ketumat k. and €. 273. 

Ketu-virya k. 665. 

Kevala? ». 8. 331. 

Khambu p. N. 322. 

Khandava-prastha £. M. 355 

Khandesh dt. W. 288. 

Khaninetra k, 619-624. 

Khanitra k. 610-617. 

Khaiijana h. NW. 370. 

Kharakpur hills ४. 356. 

Kharapatha c. N. 380. 

Kharasagararasi ? 1. N. 380. 

Kharmaka h. ए. 356. 

Khas p. N. 346. 

Khaéa p. N. 346, 350, 351, 357, 383. 

Khasa p. N. 346, 382. 

Khasa demi-gs. 559. 

Khasi hills 7. 306. 

Khas-khas gr. 79. 

Khatvangi r. 8. 364. 

Khetaka (town), 241. 


INDEX. 


Khichree, 168, 174. 

Khyati w. 249, 269. 

Kicaka ९. NE. 381. 

Kicaka p. M. 382. 

Kicaka m. 382. 

Kikata ९. ए. 331, 382. 

Kimpurusa k. and c. N. 278, 274, 
282, 381, 390. 

Kimpurusa k. 415. 

Kimsuka tr. 28. 

King, his duties, 144-148, 157, 656, 
657, 666. 

King-crow bd. 28. 

Kinkara? p. N. 381. 

Kinnara ». N. and 2. 116, 117, 236, 
279, 381, 393-397, 647. 

Kirants p. N. 322. 

Kirata p. and ९., N. and H. 284, 
307, 316, 322, 323, 328, 346, 347, 
369, 379, 381, 383. 

Kirati p. N. 322. 

Kisadya p. M. 307. 

Kisasna p. M. 307. 

Kisasta p. M. 307. 

Kiskindhaka p. C. 342, 360. 

Kiskindhya c. 8. 342. 

Kistna r. 8. 302, 303, 365. 

Kite bd. 86. 

Kiyan r. M. 297. 

Kiyul r. E. 285. 

Kochehi t. 8. 367. 

Kodagu dt. 8. 364. 

Kodo cer. 244. 

Kodungalir 1. 8. 364. 

Kohalaka p. N. 880. 

Koil bd., see Kokila. 

Kokanada p. NW. 372, 380, 

Kokanada jt. 30. 

Kokankana p. NW. 372. 

Kokaraka p. NW. 372, 380. 

Kokila bd. 28, 394, 399, 407. 

Kol p. C. 364, 865, 466. ` 

Kola ¢. 331. 

Kola p. C. 881, 332, 368, 365. 

Kola p. 466. 

Kolagira p. 8. 368, 365. 

Kolagiri di. 8. 364. 

Kolihala mt. C. 286, 359. 

Kolavana yp. W. 338. 

Kolla h. M. 290. 

Kolika, Kolita c. N. 375, 382. 

Kolvagireya p. 9. 363. 

Kombunayaka? p. 8. 366. 

८07८-4 bd, 86. 


INDEX. 


Konkan dt. 8. 362 

Konkana p. 9. 362 

Konva mt. 290 

Kophén r. NW. 291. 

Kora mt. 290. 

Koradiisa cer. 244 

Korawa, tribe 8. 332 

Kosala, Daksina or Maha-, ¢. C 
299, 308, 334, 342, 358, 359, 371 

Kosala, Uttara, c. M. 294, 308, 342 
352, 853, 358. 

Kosala £. M. 57. 

Kosam t. M. 307. 

Kost r. NE. 292, 329, 383, 595. 

Kovidiara tr. 27, 165. 

Krakara bd. 86. 

Krama pr. 610. 

Kratu rs. 246, 249, 270. 

Kraufica mi. N. 288, 376. 

Krauiica p. N. 376. 

Krauiica-dvipa 272-275. 

Kranuiica-dvipa di. 8. 364. 

Krauncalaya for. 9. 364. 

Krauiica-pura £. 8. 364. 

Kraustuki ®. 217, and passim 224- 
237, 263-283, 348, 358, 391, 415- 
419, 436, 468, 550, 552, 587, 653, 
665, 684. 

Kravyada, caste, 182. 

Krodha demi-gs. 559. 

Krpa rs. 464 

Krpa r. 306 

Krpavati prs. 602 

Krsna ¢. and g. 28, 24, 50, 55, 308 
328, 340, 342, 349-352, 361, 383 
474 

Krsna mt. N. 279 

Krsua mis. NW. 388 

Krsna Dvaipayana rs. 677 

Krsna +. 8. 290, 302, 365, 366 

Krsna gs. 490, 494 

Krsna 4. (=Draupadi) 8, 19, 23 

Krsna-dvipa dt. 9. 365 

Krsna-vena r. C. 300 

Krta Age, 224, 226, 272, 347, 387 
388, 437 

Krtamala r. 8. 308 

Krtasmara mt. NW.?P 290 

Krtavirya k. 101, 106 

Krti ‰. 39 

Krtraka? p. N. 347 

Krttika cst. 169, 355 

Krtya r. 806 

Krumu *. NW. 298. 


70% 


Ksama w. 249, 270. 

1९88011 k. 442 

Ksatodara? 2. N. 320 

Ksatriya caste, 36, 317-319, 323 
336, 350, 351, 370, 380, 594-596 
671, 672 

Kesatriya virtue, 124, 144, 145, 148 
188, 212, 246, 442, 591, 596-601 
627-634, 642, 663, 671, 672, 677 

KsemadhtrtaP p. N. 381. 

Ksemadbirti ¢. 381. 

Ksemaka k. and ©. 278. 

Ksetra-jiia, 220, 223; see’ Purusa. 

Ksipra rv. W. ? 299. 

Ksipra r. 306 

Ksudraka p. M. 377 

Ksudraviua? p. N. 37 

Ksupa (son of Brahma) ¢. 617, 618 

न (son of Khanitra) ‰. 615- 
BE 

Ksuradri h. NW. 370 

Kubha r. NW. 291 

Kuca-hara gb. 266 

Kuhu r. NW. ? 291 

Kuhaka . N. 324 

Kuhu p. NW. 324 

Kuhuka? p. N. 324 

Kujrmbha d, 604-609 

Kukkuta mt. N. 279: 

Kuksi prs. 272 

Kul tr. 27. 

Kulata, Kulati p. NE. 382 

Kulattha pt. 84, 244, 245 

Kulattha p. N. 376 

Kulinda 2. N. 316, 317, 323 

Kulingsa p. N.P 316 

Kulira mt. N. 278 

Kuliya p. W. 338 

Kulu dt. N. 316, 382. 

Kultita c. पि. 375, 381, 382. 

p. N. 307. 

Kulya p. 8. 381, 832 

Kulya (0 race P) 559 

Kumana p. 8 

Kumaon dt. N. 29, 286, 320 

Kumara ‰, and c. 273 

Kumara g. 502-505, 509, 514. 

Kumara dg. 232 

Kumari r. C. 285 

Kumari r. 305 

Kumud pt. 29. 

Kumuda mt. W.P 382, 365,445. 

Kumud-vati r. E. ? 300. 

Kumud-vati prs. 627.. 


408 


Kina? p. NW.? 316. 

Kunaha? 2. NW. ? 878. 

Kunapa 2. NW.? 375. 

Kundala w. 118, 116-118, 120. 

Kundikera? p. C.? 371. 

Kundina ¢. C. 336, 675. 

Kunet p. N. 816. 

Kuninda? p. N. 316. 

Kuiijara h. 8. 367. 

Kufijara-dari pl. S. 367. 

Kuntala p. 8. 308, 337. 

Kuntala p. M. 308. 

Kuntala py. W.? 308. 

(99 0. N. 846. 

Kunti bd. 6. 

Kunti g. 23. 

Kuntila dt. M. 308. 

Kunyataladaha ? p. NW. 875. 

Kapa r. 306. 

Kupatha p. 8. 332. 

Kuram r. NW. 298. 

Kurattee r. ए. 294, 383. 

Kurnool dt. 8. 290. 

Kurru tribe, 8. 332. 

Kuru k. and ९. 274. 

Kuru ¢. 354, 355, 461, 567, 652, 
677. 

Kuru f., see Kaurava. 

Kuru 2, M. 308, 309, 583, 345-349, 
305-300, 359, 377. 

Kuru, Uttara (Northern), p. N. 282, 
eee 376, 387-890, 457-460, 567, 

9. 


Kuruba p. 8. 382. 

Kuru-jangala dt. M. 309, 354. 

Kuru-ksetra dt. M. 8, 293, 307, 354, 
378, 655. 

Kurumha p. 8. 382. 

Kurumin p. W. 339. 

Kururvahya? p. M. 354. 

Kuruta p. N. 382, 383. 

Kuruvinda gr, 245. 

Kuéa ¢. 352. 

Kuéa k. 828, 3380. 

Kuéa gr. 31, 67, 118, 161, 258. 

Kusa-dvipa, 272-275. 

Kuégala ‰, and €. 278. 

Kuésa-sthali ६. (=Dvaraka), 289. 

Kusavartta b. 612. 

Kuéeruka p. पि. 321. 

Kusika rs. 31, 45, 60, 61. 

Kusmanda gb. 262. 

Kuéottara k. and c. 278. 

Kusuma p. 8. 332, 366. 


INDEX. 


Kita-saila mt. 290. 

Kutch dt. W., see Kachh. 

Kuthapravaraua p. N. 346. 

Kuvalaya pi. 29. 

Kuvalaya, horse, 109, 113. 

Kuvalayasva k. 109-127, 133-142, 
145, 186. 

Kuvera g. 6-10, 460, 474, 475, 489, 
494, 531, 562, 574, 638, 680. 

Kyah partridge, 36. 


Ladaha p. NW. 875. 

Ladaka? p. NW. 3765. 

Lagenaria, pt. 118. 

Lag-Goose, 30, 409, 410. 

Lajja? r. M.P 297. 

Lakuca tr. 20. 

Laksmi gs. (=Sri), 101-105, 249, 
255, 269, 416, 419, 515, 522, 638. 

Lalittha p. NW. 374. 

Lambadi p. 8. 338. 

Lambage p. NW. 321. 

Lambana k. and €. 273. 

Lamghan dt. NW. 321. 

Lampaka c. NW. 321. 

Lamilini r. E. 305. 

Langali ¢. 1. ? 305. 

Langilini r. ए. 305. 

Lanvus bd. 28. 

Lanka ४. S. 346, 362. 

Lapis lazuls, 366. 

Lapwing bd. 394. 

Laéa pr. 670. 

Lasuna pt. 168. 

Lau pt. 118. 

Lauhi 6. 357. 

Lauhita f. 357. 

Lauhitya r. NE. 357, 370. 

Lauhitya c. NE. 357. 

Lava ¢. 382. 

Lavana ¢, 352. 

Laya (music), 1381. 

Lekha gods, 4.64. 

Lentil pt. 165. 

Lepa-bhuja pitrs, 157, 158. 

Leprosy, 443. ` 

Age (element), 128, 129, 217, 221, 

30 


Lika d. 266, 267. 

Lila dg. 418 (=Nila). 
Lnlajan ¢, M. 297. 
Lilavati prs. 627. 
Lilayudha p. W. 884. 
Lambu p. N, 322. 


INDEX. 


Lnzard, 181, 210. 
cust, 8. 

Lohini r. NE, 298. 

Lohita r. NE. 298, 357. 

Lohita pl ? 357. 

Lohita f. 357. 

Lohitya 14. M. 357. 

Lohitya r. NE. 357. 

Loka, see World. 

Lokaloka mits. 275. 

Loka-pala dg. 55, 277. 

Lola ¢. 459, 441. 

Lolana p. NE. 383. 

Loma-pada k. 325, 464. 

Lopamudra prs. 293. 

Lotus, 1, 2, 18, 24, 29, 30, 97, 147 
255, &९. 

Lotus Water-lily, pt. 29. 

Love, 2, 15, 115, 119, 170-172, 185, 
188, 198, 215, 264, 430, 467. 

Love-god, see Kama. 

Lisati r. 305. 

Inte, 182, 185, 396, 417, 571, 647. 


Madalasa g. 114, 115, 118-126, 1383, 
186-145, 148, 151, 155, 157, 160, 
ae 168-171, 180, 181, 186-188, 

14. 

Madanika fem. d. 7. 

Madayanti 4. 336. 

Madgu bd. 31, 85, 86. 

Madguraka p. H. 324. 

Madhu mi. N. 279. 

Madhu ¢. 352. 

Madhu rs. 454. 

Madhu d. 465, 469-472, 519. 

Madhumatta p. NW. ? 875. 

Madhu-pura £. M. 352. 

Madhu-vana M. 302. 

Madhya-dega c. 309, 883, 345, 351- 
355 


Madra c. and p. NW. 311, 315-817, 
847-350, 372, 378, 377-880, 665, 
670. 

Madra? p. H. 329. 

Madra r. C. 299. 

Madra p.,=Madra. 

Madraka k. 311, 319. 

Madraka p.,=Madra. 

Madras, 382. 

Madri q. 23. 

Madura t. and di. 8. 381. 

Magadha c. and p. M. 308, 380, 
837, 341, 357, 358. 


709 


Magadha p. M. 330, 664. 

Magha est. 168, 169. 

Magic, 79, 201, 892-895, 554, 559, 
614 


Magician, 174. 

Maha-bhadra lL. N. 278, 282. 

Maha-bhadra mt. N. 279. 

Maha-deva g. 268. 

Maha-druma &. and ८. 273. 

Maha-gauri 7r. H.? 301. 

Mahé-griva p. SH. 360. 

Mahi-hanu d. 476, 479. 

Maha-kala ४. C. 521. 

Maha-kali gs. 521. 

Maha-Kosala ८. 308, 342, 371. 

Maha-mari, disease, 519, 521. 

Maha-Maya qs. 465, 469, 515. 

Maha-nada +. SH. 295, 298. 

Mahéa-nada pr. 670, 672. 

Maha-nadi r. SE, 284-286, 295- 
298, 300, 305. 

Mahananda pr. 672, 673. 

Mahia-nila mi. N. 278. 

Maha-padma dg. 408, 416, 494. 

Mahi-rastra c. and p. W. 383, 368. 

Maha-ratha k. 612. 

Maha-raurava hell, 54, 71, 72. 

Mahar-loka, 227, 553. 

Maharnava p. W. 370. 

Maha-saila mt. N. 279. 

Mahat, 217, 220-228, 231. 

Mahati r. W. 294. 

Mahavita k. 272. 

Mahendra mis. 7. 284-286, 305, 
304, 362. 

Maheévara ¢, 504, 505, 514. 

Maheswar t. C. 338. 

1181168 p. W. 839. 

Mahi r. W. 294, 339. 

Mahika p. W. 340. 

Mahindra mts. SE. 284. 

Mahisa d. 478-487, 519, 524. 

Mahisaka 2. 8. 383. 

Mahisika p. 9. 888. 

Mahisiki r.? C. 384. 

Mahismaka, p. C. 383. 

Mahismat k. 883, 371. 

Mahismati ¢. C.310 888, 886, 344, 
371. 

Mahita r. W. 295. 

Mahratta p. W. 338. 

Mahyuttara p. E.? 327. 

Maina bd. 49, 58-61, 84. 

Mainaka mt. N. 269, 287, 376 


710 


11911812. mt. W. 288. 

Mainaka mt. S. 288. 

Mainika-prabha? r. C. 288. 

Maitra cst. 370. 

Mikandi ४, M. 353. 

Makara dg. 416, 417. 

Makari r. M. P 298. 

Makruna r. M.? 298. 

Maksana r. M. P 298. 

Mal p. E. 330. 

Malada p. EH. 326. 

Malada p. E. 326. 

Malaja p. M. 309, 320. 

Malaka . M. 308. 

Malatt pt. 27, 152. 

Malava 10. M. 341, 354, 377, 379. : 

Malavanaka p. (1. ? 326. 

Malavartin p. E. 326. 

Malaya १५६९. 8. 285, 287, 304, 362. 

Maida di. E. 326. 

Malé p. 2. 380. 

Malignant spirits, 250-268, 

Malika? ». NW. 3818. 

Malini ६, E. 325. 

Malini aps. 5388. 

Malla p. 2. 880, 

Mali p. 318. 

Mallika pt. 24, 25, 425, 426. 

Mallikarjuna temple, S. 290. 

Mal Paharvya p. HE. 380. 

Malwa c. 286, 312, 338, 341, 354, 
361. 

Malya? 2. NW. 315. 

Mana-bhami dt. E. 326. 

Manada p. E. 326. 

Maunaka, 178. 

Manakalaha? p. N. 379. 

Manas (Mind), 221. 

Manasa {, N. 278, 281, 288, 322, 
376, 384. 

11811288, k. and ९. 278. 

Manasvini w. 269. 

Manavacala h. E. 356. 

Manavarjaka p. HE. 326. 

Manavartika p. EH. 326. 

Manbhiim dt. E. 326, 327. 

Mandaga r. 306. 

Manda-gamini r. 3065. 

Mandakini r. N. 296, 298. 

Mandakini r. 8. 302. 

Manda-piala 6. 8. 

Mandar tr. 27, 494. 

Mandara mis. N. 277-280, 310, 316, 
322, 351, 381, 382,402. 


INDEX. 


Mandara mt. HE. 287. 

Mand§ara tr. 27. 

Mandara dg. 402, 407. 

Manda-vahini r. 305, 306. 

Mandavya m. 91, 94, 97. 

Mandavya p. NW. 349, 374, 380. 

Mandavya rs. 374. 

Mandavya-pura t. 8. 374. 

Mandhata t. C. 384. 

Mandhatr k. 655. 

Mandika ». NW. ? 374. 

Mango tr. 24, 197. 

Manijala r. C. 302. 

Manimat mt. NW. 870. 

Mani-megha h, NW.? 870. 

Maninga ^. C.? 302. 

Manini g. 578, 584-586. 

Manipur £. C. 371. 

Mani-éaila mt. M. 278. 

Manivaka k. and ९. 273. 

Maiijira r. 8. 289, 302. 

Manjula 7. M.? 297. 

Man-kachu pt. 178. 

Mankind, Primeval, 231-247. 

Man-lion incarnation, 21, 508, 504. 

Mano-java ¢. 454. 

Mano-rama r. M. 290, 306. 

Mano-rama demi-gs. 401, 402, 411. 

Manus, The, 226, 227, 271, 408, 
411-415, 482, 435-437, 441, 449, 
455, 461-465, 585, 549, 550, 684, 
686. See Sviyambhuva, Svaro- 
cisa, Auttama, Tamasa, Raivata, 
Caksusa, Vaivasvata, Savarii, 
Raucya, and Bhautya.. 

Manuga k. and ¢. 273. 

Manvantaras, The, 218, 224, 227, 
271, 549, 550, 685. 

Manya-vati prs. 627. 

MarakaP 2. NE. 383. 

Marathi ? r. 8. 302. 

Marica dg.? 462, 465, 535. 

Marici rs. 246, 249, 269, 558, 559. 

Markandeya rs. 1-7, 11, 16-19, 
and passim 217-2387, 247, 256, 
268-283, 348, 349, 387, 391-467, 
522-689. 

Markandeya Purana, 219, 684-688. 

Markataka pt. 165, 245. 

Markati ? pt. 245. 

Marking-nut tree, 25. 

Marriage, 118, 119, 149, 155, 166, 
170, 176, 177, 252, 526, 527, 594 
596, 670-672. 


INDEX. 


Mars, planet, 431, 626. 

Martanda 9. 455, 550, 551, 563-566 
574-576. 

Marttikavata t. W. 349. 

Maru-dhanvan dg. 402. 

Maru-bhtimi c. W. 354. 

Marut g. 55, 461, 645, 648. 

Maruta pl. 246. 

Maruta p. M. 853. 

Maruta g. 474. 

6 4 ¢, 146, 644-649, 652-656, 


Marutta ¢, 653. 

Masa pt. 84, 85, 165, 244. 

Mash-kalay pt. 84. 

Mastra pt. 165, 244. 

Matarisvan g. 100, 539. 

Mathara 7? p. NW. 317. 

Mathura t, M. 21, 307, 351, 352. 

Mathura ४. 8. 331. 

Matra 128, 194, 205, 470. 

Matsya k. 359. 

Matsya c. and p. 307, 329, 347, 351, 
354, 359, 360, 377, 382. 

Matta gb. 264, 

Matter (element), 221. 

Mauleya p. S.? 886. 

Manuli? p. NW. 388. 

Maulika p. S. 336. 

Maunika p. €. 886. 

Maurya demons, 501. 

Maya d. 416. 

Maya gs. 250; see Maha-Maya. 

Maytra mt. N. 279, 

Mazims, see Custom. 

Measures of length, 240; of tume, 
226-228. 

Meat, 164, 167, 168, 174, 175. 

Medhas 6. 466. 

Medhatithi &. 272, 273. 

Medhiavin k. and ९, 278. 

Megha-parvata mt. N. 279. 

Mekala hills C. 288, 327, 341. 

Mekala ९. and p. C. 327, 841, 357. 

Mekala ६. or r. (1. ? 358. 

Mekhalamusta? p. H. 857, 358. 

Mena demi-ga. 269. 

Mena ps. 270. 

Mena aps. 287. 

Menaka aps. 4, 8, 571. 

Merchant, see Trade. 

Mercury, planet, 481, 626; see 
Budha. 

Meru mi. 22, 228, 244, 269, 275- 


711 


282, 345, 351, 390, 391, 478, 576, 
082 


Meru-nanda ¢. 411. 

Metempsychosis, see Tranamigra- 
tion. 

Metres, 235, 236. 

Michelia tr. 26, 326, 364. 

Micita r. M. 292. 

Midnapur dt. 7. 301, 327, 330. 

Mumusops tr. 26. 

Mind, 190, 221. 

Mithila p. M. 3380. 

Mithila ६. and ९. M. 329, 356, 358, 

Mitra g. 588, 589. 

Mitra-vinda sf. 483. 

10166618 p. 290, 312, 318, 317-320, 
328, 335, 346, 350, 636. 

Modagiri pl. H. 324. 

Mohammedans, 284. 

Mohana r. C. 297. 

Mohani ९8. 264. 

Moksa-sastra, 2. 

Momordica pt. 114. 

4 ६, and dt. H, 824, $26, 


6. 

Monkey, 49, 84, 208, 235. 

Monkey-jack tr. 26. 

Moon, planet and ¢. 147, 280, 4081, 
447, 448, 473, 474, 562, 626. 

Moon-worship, 80, 178, 264. 

Morning-star, 207 

Mosquito, 72, &c. 

Mothers, goddesses, 504-506, 524; 
see Sakti. 

Mountains, 275-289, 356, 357, 362, 
370, 376. 

Mrga-éiras est. 355. 

Mrkanda dg. 269. 

Mrsika p. SE. 382, 359. 

Mrttikavati t. W. 342, 349. 

Mrtyu pfn. 247, 250, 268. 

Mucukunda &. 3383, 336. 

Mudakara 0, H. 824. 

Mudivasu? k. (=Udavasu). 

Mudivati prs. 604-609. 

Mudga pt. 84, 165, 244, 

Mudga-giri pl. EH. 324. 

Mudgala p. H.?P 8258. 

Mudgalapuri t. H. 324. 

Mudgalaérama t. E. 324. 

Mug pt. 84. 

Mug-kalay pt. 84. 

Mujavant pl. N.? 655, 

Mika p, C. 309, 


712 


Mukhya gods, 464, 465. 

Mukti, see Final emancrpation. 

Mukti-mati r. C. 298. 

Mukuta r. M.P 298. 

Mukunda dg. 416, 417. 

Mila ०8६. 170, 374. 

Mule, 235. 

Mali dg. 394, 395. 

Mili r. SE. 305. 

Malini r. SE. 305. 

Munda p. C. 329. 

Munda d. 494-501. 

Mungtr £. 2. 324, 325. 

Muni &. and ५. 278. 

Muni demi-gs. 559. 

1112 gr. 192. 

Muija-prstha mt. N. 655. 

Muiyjavat mt. चि. 656. 

Muijavata ६६. M. 655, 

Munjavata mt. N. 655. 

Mura, see Murn. 

Mirchana (music), 131. 

Murshidabad dt. 2. 326. 

Muru ¢. 328, 383, 501. 

Misaka p. 9. 332. 

Musi r. 8. 366. 

Music, 100, 107, 109, 180-132, 135, 
138, 251, 571. 

Misika p. 9. 382, 366. 

Musk-rat, 87. 

Mustard pt. 84, 162, 165, 181, 258- 
261, 266 


Muttra t. M. 307, 351, 352. 
Myna bd., see Maina. 
Myrobalan tr. 25, 26. 
Mysore c. S. 286, 332. 


Nabhaga (son of Manu Vaivas- 


Nabhaga vata) k. 462, 588. 

Na (son of Manu Vaivas- 

Nappae® vata); see Nabhi- 
8 gadista. 


Nabhaga (son of Rista) pr. 593- 
604 


Nabhagadista 

ति i. 468, 588, 593. 

Nabhakanana p. 8. 387. 

Nabhanedistha ¢. 588, 593. 

Nabhi &. 271, 278, 274. 

Naciketa 159. 

Nadia dt. 8. 326. 

Naga, race, 7, 55, 109-111, 115-117, 
129, 127, 180-140, 201, (282, 234), 
288, 279, 288, 362, 379, 395, 429- 


INDEX. 


435, 495, 516, 581, 542, 559, 571, 
644, 645, 648, 653, 657-664, 677. 
Naga-dvipa c. 284. 
Naga-giri mt. C.? 288. 
Nagahva, Naga-pura £. M. 355 
Naga-sahvaya eae 
Nagpur t. 0. 288. 
Naimisa for. M. 306. 
Nairnika p. 9. 337. 
Nairrta p. S. ? 387. 
Naisadha p. W. 337, 341, 343. 
Naisika p. 9. 337. 
Naiwal r. N. 291. 
Nakula &. 312, 322, 342. 
Nala k. 299, 543, 362. 
Nala pr. 597, 600-602. 
Nala candanodaka-dundubhi 7? pr. 


647. 

Nalakalika p. 8. 387. 

Nalakanana p. 9. 387. 

Nala-nabha dq. 404. 

Naldrug t. 8. 289. 

Nalina fr. 25. 

Nalini pt. 30. 

Namavasaka p. 8. 383. 

Nanda p. N. 383, 412. 

Nanda m. 517. 

Nanda r. N. 369, 383, 412. 

Nanda-ka dg. 416, 418. 

Nandana pl. 4, 487. 

Nandana for. N. 278, 281. 

Nanda-vati t. N. 411. 

Nandimukha piirs, 155, 179. 

Nandini ठ. 446. 

Nandini g. 618. 

Nara 2. 

Nara k. 442. 

Nara, waters, 20, 229. 

Narada rs. 4, 571, 654. 

Naraka k. 328, 383. 

Naraka 47~49, 54, 57, 69-72, 158, 

= 247, 250; see Heil, [504, 

ara-simha wicarnation, 21, 503, 

Narayana g. 2, 20, 55, 228, 229, 
269, 280, 386. 

Narayaui gs. 513-515. 

Narikela ». SE. 360. 

Narikela isl. 360. 

Narikhorsum dt. N. 324. 

Narisya ¢, 350, 463. 

Narisyanta (son of Manu Vaivas- 

io vata) ¢, 463, 588, 666. 

arisyanta (son of Marutta) k. 577, 

665-668, 673-676, 680-682, 


INDEX 


713 


Narmada (Nerbudda) r. 0. and W. ] Nisadha mis. N. 275-277 


19, 286, 296, 298, -333, 338, 339 
343, 344, 365, 368, 371, 600 
Nasatya ¢. 460, 575; see Asvins 
Nasik t. W. 289, 337, 839, 865 
Nasikya p. W. 337, 339, 365 
Nasikyava ? p. W. 387, 389 
Nature (Prakrti), 192, 193, 196 
224, 225, 231, 232 
Nauclea tr. 25, 277, 565 
Nava k. 333 
Nava-rastra ८. and p. M. 333 
Nebu tr. 25 
Nedistha, see Nabhanedistha. 
Nelumbium pt. 29, 80, 147; see 
Lotus 


Nepal ८. N. 816, 321, 322, 345-347, 
360, 376 


3 


Nerbudda r.; see Narmada 

Newar p.N.345. ` 

Nibhi ? prs. 627 

Nioita 7. M. 292 

oe 40. ` 408, 409, 415-419, 494 

Nigarbara ? p. N. 345 

Nighna gb. 264, =` 

Nightshade pt. 166. 

Nihara p. N. 345 

Nikata {. S. 362 

Nikrutanas hell, 71, 72 

Nila mits. N. 275~279, 388. 

Nila k. 334, 344. ` 

Nila dg. 416, 419. 

Nilayudha p. W. 334, 

Nilgirt mis. 9. 285, 368. 

Nili $: 358... 

Nilotpala pt. 29, 30, 104. 

Nipa k. 350, 598 

Nipa rs. 597-599 

Nipa ,p. 350, 358, 598 

Nipa ir. see Kadamba 

Nirahara P p. N. 345 

Niraya, hell, 68, 70 

Nirbandhya r. C. 299 

Nirbindhya r. C. 299 

Nir-miarsti d. 257 

Nirrti gs? 250, 263, 490 

Nirvindhya 7. (1. 299, 605, 606. 

Nirvindhya,r. S. 299. 

Nirvira r. M. 292. 

Nirvrti-caksus‘rs. 440. 

Nisada p. C. 360, 361 

+ ९ and p. W. 300, 348 
0 क 


90 


== 


Nisadha mt. NW. 278 

Nisadha r. W. P 300 

Nisadhivati r. W.P 300, 

Nigcara rs. 415, ` 

Nisctra r. M. 292 

Niscita r. M. 292 

Nispava pt. 86, 165, 244 

Nigsumbha d. 488, 494-497, 500 
508, 506-509, 517-521, 524 

Nisvira rv. M. 292 

Nitya-naimittika 8. 95. 

Niviara cer. 165. ५ 

Nivara r. M. 292, 

Niveéga, 318 

Niyati gs 

Niyojika ge 257, 259, 264, 

Nrsimha 375. = 

Nipi r. M. 2 295 

Nymphoa pt. 29, 30 


Oceans, 275 

Ocymum pt. 164, 532 

Odra p. 214 ८. E. 329 

Ogha-vatT #. M. 290, 306 

Okhalakiya 2. 366 

Om, 128, 195, 205, 206, 550-554 
597, 56 

Omens, 207-21 1, 263 

Onion pt. 165 

Organs of sense (indriya), 15, 16 

Orissa €. 7." 284, 301, 327, 334, 385 
360, 361, 365 

Ortygornis bd. 28, 86 re 

Osmotreron bd. 28. ` ` ` ` > 


` Ougeinia tr. 28; ६ .. ˆ. ` 
Owl 
, (५५1४5 pt. 25.) "1, Fa 


Oxus r. NW. 292, 324. 


` Oxydraci p. N. 377. 


¦ Paddy, 84. = ` 
` Paddy-bird, 59,*86 


Padgama p. C. 343 

Padma, flower,'30 

Padma, seat, 195 

Padma dg. 416 

Padma mahi-kalpa, 228. 

Padmiavata c. W. 289 

Padmini pt. 30. * 

Padmini, science, 408-411, 415, 416 
419, `. 

Pahlava p. W. 314, 3820, 350, 353 
368, 371, 8 


714 


Pahoj r. W. 299 

Paint r. C. 285 

Paisuni +. M. 297 

Paitrya cst. 361 

Paka-samstha gf. 128 

Palandu pt. 165 

Palash tr. 28 

Palagini r. 806 

Pallava? p. पि. 314. 

Pallava p. 8. 882. 

Palmyra palm, tr. 27. 

Paméa-pila ? p. NE. 881. 

Pan p. SE. 861. 

Panasa tr. 25 

Paficadaka p. NW. 372 

Paficajana? di. NW. 312 

Paficala c. and p. M. 308, 309, 350- 
300, 382. 

Paiicala »..=Paiicala 

Pajicana vr. M. 330 

Eo ९, and p. NW. 3812, 372 


Paficapsaras 1, C.? 342 

Paiica-gaila mt. N. 279 

Paficodaka? p. NW. 872 

Pandamus, shrub, 26 

Pandara mt. M. ? 288 

Pandava f. 6-9, 19-24, 341, 344 
bell 859, 360, 377, 416, 461, 669, 

0 


Pandaveya pr. 31, 37 

Pandhawa mt. M. ? 287 

Pandu k. 3, 19, 20, 37, 146, 845. 

Pandua t. E. 326 

Pandua h. M. 288 

Pandura mt. N. 279 

Pandura mt. M.? 288. 

Pandya p. 8. 287, 304, 331, 332, 
344, 370. 

Pandya? p. W. 369. | 

Panicum cer. 165, 208, 244 

Paiijab 311-318, 321, 324, 333, 347, 
351, 373, 377-380. 

Pankaja, flower, 30 

Pankajini 2. W. 445 

Pankini r. M. ? 298 

Para p. S. 365 

Para period, 224, 228 

Para vr. M. 295 

Para rs. 402, 407. 

Para 7. ¢, 295, 299. 

ee p NW. 812, 317, 319, 369, 

Parakgara p. W. 339. 


INDEX. 


.Parasara rs. 669, 677. 


Paraéava p. W. 339, 369. 

Paragava f. 3 

Paraéu-Rama 7s. 310, 388, 3389, 369 
371, 464 

Para-tangana p. N. 328 

Paravata tr. 25 

Paravata gods, 415. 

Parbati r. M. 295, 299. 

Parijata tr. 27, 494. 

Pariksit k. 379 

च mis. M. 285, 286, 295 

54 


Paripatra mis, N. 277, 279 

Parita p. NW. 817 

Parivarta-ka gb. 257, 258, 263 

Pariyatra mis. M.;—Paripatra 

Parjanya 9. 178, 539, 618 

Parjanya rs. 449 

Parna r. M. 294 

Parnasa r. M. 294 

Parna-éalagra mt. NE. 388 

Parna-égavara p. SE. 361 

Parrot, 28, 87 

Parsaroni r. M. 297. 

Partridge, 28, 86. 

Parul ir. 27, 

Parvana sraddha 157, 

Parvata rs. 269 

Parvati gs. 290, 488, 493, 494 

Parwan r 9 

Pasauda p. M. 354 

28810} r. 306 

Paspalum cer, 244 

Passion (raga), 15, 16 

Passion (rajas), see Qualities. 

Paésu-pala c. NE. 38 

Pasu-pati dg. 268 

Pataccara p. M. 309, 343 

Patala tr. 27 

Patala, world, 47, 55, 60, 110-115 
119, 120, 125,. 132-187, 429-435 
465, 475, 508, 518, 521, 531, 604- 
608, 645, 648, 656-661, 664, 677 

eee ketu d. 109, 113-116, 119- 


Patandhama mt. M.P 287, 
Patangaka mi. N. 279. 
Pathar mis. M. 286. 
Paina ६, and dt. M. 330. 
Pattiala dt. N. 321, 347. 
Patu p. C. 343 

Paudanya ४. C.? 337 
Paundra p. and ९. ए, 329, 


INDEX. 


Paundraka, Paundrika, 

Paunika ». W १ aad 

Paurava, race, 331, 350, 360, 369 
374, 384, 461, 598, 677 

Paurava? p. NE. 384 

Paurika p, 8. 336 

Paurnamisa rs. 269 

Pauskala cer. 165 

Pavaka dg. 270 

Pavamina dg. 270 

Pavani r. NE. 323 

PayolliP sr. ©.? 299 । 

2970817 ? W, 299, 335, 365. 

Payosni 7. M. 299 

Pea, 84, 86, 244, 245 

Peacock, 87, 147, 260, 394 

Pearl, 304, 366, 475 

Peepul, see Pipal 

Pelican, 30 

Pelicanus, bd. 30 

Pen-ganga r. ©, 299. © | 

Penner r. 8. 308 4 

Perdia bd. 28, 86 | 

Pert r. 8, 304. 

Persia, 314, 

Peyara tr. 25 

Phala-giri mt. W. 373 

Phalgu r. M. 297 

Phalguluka p. W. 373 

Phalgunaka p. W. 373 

Phalguni est. 169, 361, 367 

Phaseolus pt. 84 

Phasianus bd. 29 

Phena-giri mt. W. 373 

Pheasant, 28,:29 

Phyllanthus tr. 25, 26 

Physician, 160, 180, 261 

Pidika p. N. 322 त 

Pig, see Boar 

Pigeon, 28, 84, 86, 87, 208, 263 

Pina? p. N. 319 

Pinaka, bow, 408, 474 

PinakaP +, 9. 303 

Pinda, cake, 144, 155-158, 162, 167 
179, 183, 255, 532, 683 | 

Pinda-milaka pt. 165 

Pingaksa bd. 3 . 

Pingala mi. N. 279. 

Pingala p: NW. 379. 

Pifijala r. 379 

Pifijara mt. N. 279 

Pinus tr सि 

Pipal tr..33, 277. ne 

Pipathaka mt. N. 279. 


716 


Pipilika, ant, 86 

Piptra, large ant, 86- 

Pippala ४, 38, 277 

Pippala r. M, 297 

Pippalisroni r.'M. 297 

Pipra, large ant, 86 

Pipyalisroni r. M. 297 

2158308 d. 46, 47, 158, 207 282 236 
238, 308, 520, 533 

Pisacika r. M. 297 

121511४ {. 8. 366 

Pisuna gb. 263 

Pitrs, 14, 75, 79, 80, 85, 88, 96, 119 
128, 138, 135, 144, 150-172, 176- 
183, 218, 232, 233, 236, 247, 249 
258, 254, 270, 272, 483, 526-538, 
555, 561, 576, 619, 620, 639, 680, 
686 : their 31 classes, 5383-5385. 

Pitrsoma r. SEH. 304, 

Pivara rs, 442. 

Pivari gq. 76 

Plaksa-dvipa, 272-275 

Plaksavatarana ti. N. 127 

Planet, 168, 259, 278, 385-387, 431 
535, 581, 626 

Plantain tr. 25 

Plava bd. 30. 

Podiceps bd. 31. 

20165८00", 112, 207. 

Polyandry, 3, 19, 21, 28. 

Pomegramate tir. 25 

Ponam r. 8. 304 

Poona {. W. 336 

Porcupine, 49,181 

Pota-ka 1. NW. 388 

Potter's wheel, 72 

Prabhiakara rs. 320 

Prabhisa 7. W. 338, 340. 

Prabhava k. 411, 412. 

Prabha-vati g. 664 

Pracanda d. 266, 267 

Pracanda pr. 610 

Pracira pr. 610 

Pracodika 06. 264 

Pradha demi-gs. 369, 559 

Pradhina, 217, 220, 225 

Pradheya p. W. 368, 369 

Pradyumna g. 21 

Pragjyotisa p., ९. and t. NE. 319 
328, 357, 383, 501 


| Prajani k. 611 


Prajapati, 22, 70, 96, 99, 152, 153 
178, 179, 219, 233, 284, 238, 248 
258, 272, 273, 415, 436, 4538, 455 


716 


465, 470, 473, 474, 494, 526; 534— 
536, 551, 560, 566, 572, 582, 608, 
685 oho 
Prajapatya pl. 246 
Prajati ¢. 610, 611 
Praji-vati g. 272. — 
Prakara 1, and ०. 273 
Prakara k. and c. 273 
' Prakisaka gb. 267. 
Prakrt, 352. ` 
Prakrti, 217, 220-225, 228, 231, 
282, 483, 489, ` 
Pralolupa bd, 6. 
'Pramatha q. 618. 
Pramati rs. 586, 597, 600-608. 
` 77271201 ¢, 611. 
1211811 8. 612 
` 12112108. gd. 264 
Pramloca aps. 538 
Praméu (son of Manu Vaivasvata) 
k. 463, 588 
Prarngu (son of Vatsapri) ¢. 610 
Pramuca 7s. 443, 445 
Prana (vital air), 208 
Prana dg. 269. 
Prana rs. 415. 
Pranayama, 194-196 
Pranhita +. 8. 300, 302 
Prapta p. N 
Prapti 
Prasandhi k 
Prasatika cer. 165 
Prasthala p. 320, 321, 347 
Prasuhma c. and p. 327 
Prasupala c. NE. 38] 
Prasiita gods, 454 
Prasati demi-gs. 247-249 
Pratardanikhyagods, 436 
Pratiloma Sarasvati r. 31 
Pratipa ¢. 350 
Pratisthana t. M. 98, 587, 590 
Pratyahara, 196 
Pratyaya-sarga, 231 
Prausthapada cst. 38] 
Pravahga p. HE. 325 
Pravara-kartla m. 346 
Pravijaya p. E. 327 
Pravira m 
Pravrseya p. HE. ? 327 
` 24.788 t. M. 310, 361 
Priti w. 269 
Privyalankika Pp. N. 319 
.Priyahgu cer 165 208, 244, 246 
 Priya-putra bd. 28, 


— 


INDEX. 


Priya-vratia, 247, 248 271-274, 440 

Prosaka p. N. 320, 321 

Prsadhra, k, 463, 588-592 

Prsata ¢. 350, 353 

Prtha q. 23; see Kunti 

Prthu rs. 442 

Prusadhru, see Prsadhra 

Psidvum tr. 2 

Pterospermum tr. 27. 

Pudukota dt. 8. 332. 

Pukkasa, tribe, 47-50, 68, 85, 87, 
159 

Pulaha rs. 246, 249, 270, 274 

Pulastya rs. 246, 249, 269; 533 

Puleya p. W. 338 

Pulinda p. N. 315, 316, 321-823 

Pulinda v. C. 317 

Pulinda ®. 8. 335, 359 

Pulinda p. W. 338 

Pulse, 84, 86, 165, 244; 245 

Punarvasu est. 169, 358 

Puudarika pt. 29 ; see Lotus 

Pundra hk. 325 

Puudra p. and €. ए, 327, 329, 381 
334, 358 

Pundraka ¢. E. 329. 

Puniea tr. 25. = = 

Punjika-stana aps. 407. 

Punnaga tr. 26 

Punya ४8१. 8. ? 390 

Pura, town, 241, 242 

Purauas, 108, 219, 247, 685-689 

Purandara g. 494, 623 

Purandara-pura ¢. 118,114 

Purandhra? p. NW. 318. 

Purafijaya ps. 146 

Purantala? ६. S. 412 

Pure articles, 181, 182 

Puri ६. 9. 836. 

Purification, 180-185 

Purika ६. 8. 336 

Purna r. W. 289, 299, 335, 365 

Pirna p. N. 32 

Puruotkata h. 2, 357 


| कण &. 454 


Piru k. 384 

Purtiravas k.,146, 167, 587, 589. 
Purusga, 220-224, 248 
Piisadhra, see Prsadhra 

Pusan (Sun), 582 

Puskala p. N. 320, 321, 378 
Puskalivati t. NW. 321 
Puskara ६, and p. W. 806, 685. 
Pugkara rs. ? 538 _ 


INDEX. 


Puskara-dvipa, 272, 276... 
Pugkara-mialin m. 116. 
Puskaravati t. NW. 321. 
Puspa mt. 288. | 
Puspaja r. 8. 288, 303. 
Puspa-jati r. S. 304. 
Puspaka mt. N. 279. 
Puspa-vahini r. 8. 304. 
Puspa-vati r. 8. 304. 
Puspa-vati ti. H. 304. 
Puspa-veni 7. 8. ? 304. 
Pusya cst. 169, 358. 

Put, hell, 444, 


Qualities (guna), 3-6, 16, 19-21, 
acy 221, 224, 225, 229-289, 247, 


Querquedula bd. 30. 
Quince tr. 25, 425. 


Raddhakataka p. NW. 317. 

Radheya ? f. 369. 

Raghu ¢. 304. 

Rar pt. 84, 

Raivata mt. .W. 289, (440). 

Raivata for. W.P 23, 24. 

Raivata, Manu and manvantara, 
271, 443, 449, 549. 

Raivataka mt. W.? 440. 

Raja-grha t. NW. 318. 

Raja-grha t. M. 286, 330, 307. 

Raja-maga pt. 160. 

Rajanya p. N. 380. 

Rajas rs. 270. 

Raja-éaila mt. N. 279. 

Rajastiya sf. 34, 35,39, 58, 61, 366, 
541. 


Raja-syamaka cer. 165. 

Rajgir £. M. 331, 357. 

Rajmahall hills, 7. 325, 380. 

Rajputana c. W. 286, 338, 354. 

> k. 577-579, 5838- 

86, 684. 

Raksasa d. 6-8, 42, 47, 84, 89, 162, 
166, 201, 232-238, 255, 258, 279, 
346, 367, 402-405, 425-434, 516- 
590, 533, 541, 559, 571, 641, 677, 
682, 683. 

Raksasa marriage, 596, 671, 672. 

Rakta-kanchan tr. 27, 165. 

Rakta-vija d. 501, 504-506, 524. 

Raktotpala pt. 29, 30. . 

Rama (Candra), ¢. 309, 351, 352, 
655. rs 


i 
ee, 


— 


71% 


Rama: Jamadagnya, see Paras प~ 
Rama. | 

Rama (Bala-), see Bala~Rama. 

Rama p. NW. ? 317. 

Ramana p. NW.? 817. 

Ramata p. NW. 317. 

Ramatha p. NW. 317. 

Rambha w. 647. 

RambhakaP p. NW. 388. 

Ram-ganga r. M. 292, 354. 


Ramgarh c. C. 296. 


Ramgarh h. 7. 330. 
Ramyaka c. N. 390, 391. 


‘Ranavanya ? ¢. 551. 


Rangeya P p. EH. 326. 
Ranksu Pr, N. 292. 
Rantideva ¢. 363. 

Rapti ¢. M. 294, 329. 

Rasa r. NW. 377. 

Rasalaya p.N.377.-- . ` 


Rasatala, world, 109, 110, 115, 138, 


430, 435, 531, 605-608, 644, 659. 

Rastra-vardhana k. 577. 

Rat, 85, 86, 184, 210. 

Rati gs. 114. ` 

Ratnadhara ? p. N. 320. 

Ratna-vahini r. M. P 298. 

Ratnavat mt. N. 279, 

Ratri vr. M. P 298. 

Raucya, Manu'and manvantara 
271, 524, 526, 586-538, 550, 

Raudra d.P 32. | 

Raudrasva k. 320. 

Raudri cst. 358. 

Raurava, hell, 54, 62, 68, 72, 87, 
250. ; 

Ravana 4. k. 362. 

Raven, 81, 208. 

Ravi r. NW. 291, 292, 313-318. 

Re hymns, 20, 64, 458-460, 484, 
553-557, 561, 565, 570, 581. 

Reika rs. 810, 462, 590. 

Rddhi w. 247, 248. 

Rddhi demi-gs. 248. 

Rechna doab, NW. 315. 

Religion, 119, 120, 124, 170-178, 
178, 179. 

Religious devotion (yoga), 92, 167, 
190-207, 210, 218-216. 

Rer r. C. 296, 297. ` 

Rest-house, 81. - 

Reur r. C. 2०6. 

Revanta dg. 460, 461, 575, 576. 


718 


‘Revati cst. 170, 384, 443-448. 
Revati q. 24. 


Revati g. 443-449. 
Revenue, 422, 423, 598, 617, 618, 657. 


Rewa dt. C. 297, 341. 

Rg-Veda, 152, 206; see Re hymns. 

Rhinoceros, 164, 168, 181, 532. 

Rice, 84, 165, 244, 245. 

Riches, see Wealth. 

Righteousness (Dharma), 21, 36, 
39, 41, 53, 54, 66, 88, 96, 108, 124, 
138, 144, 148, 170-172, 185, 187, 
198, 215, 264, 273, 282, 400, 422, 
494, 430, 442, 459, 575, 578, 595 
598, 629, 630, 657, 671, 672. 

Rista ¢. 588, 593. 

Rista demi-gs. 559. 

दः mis. C. 285, 286, 298-302, 336. 


Rocana mt. 288. 

Rohi rs. 294. 

Rohini est. 169, 355. 

Rohini demi-qgs. 269, 420. 
Rohbita k. and 6. 273. 
Rohitasya pr. 42, 51, 58. 
Rope and jar at the well, 70, 71. 
Rottleria tr. 26. 

Rsabha k. 271, 274. 

Rsabha P mis. N. 275, 277. 
Rsabha h. S. 366. 

Rsabha p. 8. 366. 

Rsabha rs. 415. 

Rsabha # C ? 300. 

Rsi-giri ? h. M. 357. 

Rsika p. N. 332. 

Rsika p. 8. 332, 366. 

Rsika r. 8. 366. 

Rsika +. 305. 

Rsikulya r. E. 285, 304. 
Rsikulya r. 300. 

Regis, Seven, 22, 226, 246, 270. 
Rsyamiika mi. 8. 289, 365. 
Rsyasrhga rs. 464. 
Rta-dhvaja k.; see Kuvalayasva. 
Rta-vac rs. 448, 444, 447, 448. 
Rtu-h arika gb. 257, 261, 266. 
Rtukulya? ¢. SH. 304. 
Rtu-mala x. 8. 303. 

Rtvij; 160, 178. 


SS ~~ य 


INDEX. 


Rucaka mt. N. 279. 

Ruci dg. 247, 248. 

Ruci rs. 526-538. 

Rudra ¢. 10, 55, 168, 225, 232, 246, 
247, 268, 269, 403, 461, 520. 

Rules, various, 170-189. 

Rumex pt. 25. | 

Ripa r. 306. 

Riipapa p. W. 339. 

Ripasa p. W. 339. 

Ripavahika p. W. ? 339. 

Rupnarain r. BE. 300, 301, 330. 

Rurnu, deer, 164, 211. 

Rutha k. 452. 


Sabala rs. 270. 

Sabandhana r. M? 294. 

Sabar p. C. and 8. 335. 

Sabara ps. 18. 

Sabindu १४६. N. 278. 

Saccarum gr. 192. 

Saci gs. 4, 90, 102, 420, 489. 

Sacrifices, 170, 203, 433, 484, 621; 
see Sraddha, &c. 

Sad-acara, see Custom. 

Sadanira r. W. 294. 

Sadanira r. M. 294, 329. 

Sadanira-may4 r. M.? 294. 

Sadatira rv. M.? 294. 

Sadhya dg. 55, 461. 

Sagara k. 314, 317-320, 382, 346, 
300, 362, 371, 656. 

Sagaranitpa c. EH. 328, 344. 

Saha-deva k. 346, 364, 367. 

Sahaja ¢. 359. 

Sahajanya aps. 571. 

Sahasa ? p. W, 340. 

Sahasraksa ¢. 524. 

Sahasra-patra pt. 30. 

Sahasra-sikhara mt. N. 279. 

Sahisnu rs. 270. 

Sahisnu rs. 454. 

4 kinsman, 157, 184, 185, 

Sahya mis. 285, 289, 303, 310. 

Saila ©. 8. 332. 

Sailika pg. 8. 332, 362. 

Sailoda r. N. 351, 381, 382. 

Sailodaka r. N. 351, 382. 

Sailiisa p. 8. 332, 362. 

Saindhava p. NW. 815. 

Sainika ? p. N. 322. 

Sairandhri g. 665. 

Sairigaka pl. M. 383. 


INDEX, 


Sairistha ? ». NE. 382. 

Saivala mt. N. 388. 

Satvy4 4. 35, 38, 47-52, 

Saka p. NW. 314-320, 346, 353, 
371, 463. 

Saka p. M. 850. 

Saka p. NW. 388. 

Sakabhava k. and 6. 273. 

Saka-dvipa, 272-275, 569. 

Sakala t. NW. 316, 364, 372, 373. 

Sakala-dvipa dt. NW. 364. 

Sakambhari gs. 518. 

Saketa £. M. 358, 

Sakha, 129. 

Sakha-nagaraka, city, 241, 242. 

Sakra g. 482, 503. 

Sakrdgraha p. N. 346. 

Sakrdgraha p. N. 346. 

Sakri +. B. 285, 286, 298. 

Sakrn-nanda r. NE. 347. 

Sakrtraka p. N. 346. 

Sakti gs. 129, 501-509, 512-514, 


Sakti, Saktri rs. 669, 677. 

Sakuli r. E. P 285, 298. 

Sakuni gb. 257, 258, 263. 

Saikya-muni, 350. 

oa tr. ae 
ala pr. 670. 

Sala i 27. 

Salem t. and dt. 8. 332, 365. 

Salik bd. 58. 

Salmali £, 82, 147. 

Salmali-dvipa, 272-275. 

Salmavesmaka p. W. 373. 

Salt, 166, 175, 182. 

Salva c.and p. W. 309, 315, 347- 
350, 373, 595. 

Salveya p.; see Salva. 

Salya k. 311. 

Salya-kirtana pl. ? M. 378. 

Samadhi m. 467 : 

Saman hymns, 20, 64, 285, 2386, 
458-460, 484, 554-557, 561, 581. 

Samana, (vital air) 208. 

Samanodaka, 157 ; see Sahodaka. 

Samarkand ec. 314. 

Sama-Veda, 152, 206, 235. 

Sambara d. 10, 189. 

Sambarana, see Satavarana. 

Sambhu g. 408. 

Sambhiiti w. 249, 269. 

Samika rs. 6, 9, 11, 17. 

Sampati bd. 6. 


719 


Sararaj pre. 272. 

Samiila mt. N. 279. 

Sarnvarana 1. 461, 567. 

Sarmvarta rs. 658, 654, 

Sathvarta-ka, weapon, 658, 662. 

Sana pt. 245. 

Sanandini +. M. 294. 

Sanatkumira, 232. 

Sanda tr. 390. 

Sangala t. NW. 316. 

8817 gs. 455-460, 566-569, 575. 

Sankalana, 7. 

Sankalpa p/n. 246, 247. 

Sankara g. 460. 

Sanketa P p. M. 358. 

Sankha h. 8. 365. 

Sankha dg. 416, 419, 

Sankha-ktita mt. N. 279, 282. 

Sankhavati r. NE. 388. 

Sankhya, 129, 231, 588, 688. 

Sankrandana k. 670, 675, 681. 

Sanku d. 636. 

Sannati w. 249, 270. 

Santa hk. 442. 

Santa hk. 446. , 

Santal Parganas dt. 325, 356. 

Santanu k. 9. 

Santi b. 589-541, 546-548. 

Santika p. NW. 372. 

Sanumat mt. N. 279. 

Sanumat mt. .N 279. 

Sapinda 156-158, 184, 185, 255. 

Sapisika ? ». 9. 366. 

Saptala pt. Mallika. 

Sapta-parua tr. 27. 

Sarabha (beast), 49. 

Saraca tr. see Asoka. 

Saradvat ps. 464. 

Saraja p. C. 341. 

Surali 6d. 58. 

Sarasa k. 333, 364. 

Sarasa bd. 647. . 

Sarasi-ja pt. 30. 

Sarasvata p. M. 340, 351. 

Sarasvata p. W. 340. 

Sarasvati gs. 2, 17, 18, 125-132, 
434, 435, 515. ,. 

Sarasvati r. M. 23, 127, 290, 310, 
312, 320, 351, 354, 377, 378. 

Sarasvati r. W. 340. 

Sarasvati, Prati-lomi, r. 31. 

Sarasvati (other rivers), 290, 306. 

Sarava p. S.P 362. 

Sarava? r. SH, 305, 


4720 


Saravati +. SE.? 305. 

Sarayii r. M. 328, 376. 

Sardana ? p. N. 378 

82212 ? 2. W.368 

Sartka bd. 49, 58, 84 

७2142 pt. 84 

Sarju r. M. 376 

Sarkara p. NW.-373 

Sarkaraksya 6. 378 

Sarkaravarta r. 8. ? 373. 

Sarmati, see Saryati. 

Sarmistha@ q, 669. 

Sarnga, bow, 108, 514. 

Sarpa ? p. C. 362 

Sarsapa pt. 84 

Sarson pi. 84 

Sarva dg. 268 

Sarva g. 460 

Sarva p. 9. 362 

Sarvaga ? p. N. 345 

Sarva-hari gb. 265 

Sarvani gs. 490 

Saryata ¢. 363; see Saryati 

Saryata p. W. 368, 371 

Saryati ¢. 368, 462, 463, 588, 600. 

Saéaka p. W.? 872. 

Saéa-vindu ¢. 658. 

Saiska p. W.P 340, 372. 

Sastras, Wicked,°79, 252. 

Sasurasa mt. 288 

Sasvata p. W. 340 

Sasya-han-tr-gb. 257, 259, 264. 

Satabala r. E.? 801 

Sata-bhigaj cst. 170, 381 

Satadru r. NW. 291, 316 

Sata-dyumna ¢." 454 

Sataka p. N. 380 

Satamala r. 8. 303 

Satamialy pt. 165. ` 

Sata-patha ? dtP M. 309. 

Satara dt. W. 362. 

Sata-riipa, 247, 248. 

Sata-srngin mt, N.:279. 

Sata-vahana p. SH. 361. 

Sati gs. 269, 408 

Satira r. M. 294 

Satpura mts. C. 286, 287, 299, 348, 
345, 362; 365 

Satru-ghna pr. 352. 

Satru-jit ‰. 109-113, 117, 119, 185, 
139, 140 

Satru-mardana pr. 142, 148 

Satsura p. C. 343 

Sattvata f. 629 


INDEX 


Saturn, planet, 481, 461, 567, 576 
6 


Satya gods, 436, 437, 442 

Satyaka ¢, 449 

Satyakhya gods, 436, 437 

Satyaki pr. 629 

Satya-loka, 553 

Satya-vat pr. 349, 350. 

Satya-vati q. 677. 

Satya-vati prs. 595. 

Saubha ४. W: 349. 

Saudasa ‰. 336.- 

Saumya c. 284 

Saumya est. 355 

Saunaka rs. 591 

Saunanda, club, 606-609. 

Saunanda, q.'604 

Saundikera? p. C. 344 

Saur p. Cand 8. 335 

Saurastra'p. ५१ . 870 

Sauri pat. 31 

Sauri £, (son of Prajati}, 612, 615 

Sauvira p. and ८. 315, 368 

Sauviri g: 664 

Savadhana ?P p. N. 378 

Savana k. 27 

Savara p. (1. and 9. 819, 385, 361, 
362 


i 


Savarna-ka, Manus and manvan- 
taras, 524, 525, 549, 550 

Savarni-ka, Manu and manvan- 
tara, 458, 461, 468-466, 522-524 
549, 567, 576 

Savitr (Sun), 282, 582 

Savitr d. 262 

Savitra for. N. 278, 282 

Savitri prs. 349, 350 

Savitri, hymn, 470 

Scythians, 350 

Scorpion rp.\72, 81, 85. 

Screw-pine, shrub, 26 

Self, see Soul 

Self-existent, The, 225; see Supreme 
Being 

Self-repression, 194-200 

Sélye r. E. 300 

Semecarpus tr. 25 

Seemul ४. 82, 147, 191 

Senses, see (1 of Sense 

Seonath r. C 

Serpents, The, 232, 234 581, 577 
681, 688 ; see Naga ; 

Sega (Serpent) k. 1, 21, 469, 475. ' 
609, 648, 681 


INDEX, 


Sesamum pt. and seed, 84, 86, 156, 
162-168, 181, 224, 244, 245, 260, 
261, 682. 

Setuka p. 8. 332. 

Shadow-Sahjia gs. 456-461, 464, 
566-569, 576. 

Shahabad dt. M. 309. 

Shah-dheri t. NW. 379. 

Sheep, 164, 166, 235. 

Shieldrake bd. 30; see Cakravika. 

Shorea tr. 27. 

Shrike bd. 28. 

Sibi ®. NW. 377. 

Siddha dg. 55, 58, 78, 229, 393, 
aa 408, 511, 580, 542, 581, 679, 


Siddha-virya k. and rs. 441. 

Sighra r. C.P 299. 

Sighroda r. (1. 299. 

Sikhara mt. N. 279, 281. 

Sikhi 4. 442, 

Silavati ? Silavati ? r. EB. 300. 

Silk, 86, 423. 

Silk-cotion tree, see Seemul. 

Silk-worm, 86. 

Simhala p. 8. 366. 

Simhika d. 367. 

Simla t. N. 316. 

Sin (particular), 78-88. 

Sinapis pt. 84. 

Sindh c. W. 318, 315, 373. 

Sindh r. M. 298. 

Sindh-sdgar doab, NW. 315. 

Sindhu +. NW. 290, 370. 

Sindhu r. M. 293. 

Sindhu p. and c. W. 315, 847, 368, 
370, 665. 

Sindhu-kalaka-vairata? p. W. 369, 
370. 

Sindhittama ti. M. 293. 

Sindhittama ti. W. 293. 

Sindhu-virya ¢. 665. 

Sinibahu r. E. 300. 

81111021 r. EH. 300. 

Sipra r. N. 285. 

Sipra 7, C. 299. 

Sirdla p. W. 338. 

Sirmour dt. N. 320. 

Sirsa di, N. 321. 

Sisira ‰. and c. 273. 
Sisiraksa mt. N. 279. 
Sisu-pala ¢. 350. 

Sita r. NE. 281, 388. 
Sitambuja pt. 80, 
91 


Sitanta mi. N. 278-281 

Sitartta mt. N. 278. 

Siteraja ?. M.P 297. 

Sitibahu r. E. 300. 

Sitoda 1. N. 278, 281 

Siva ¢. 5,17, 82, 88, 55, 98-100, 
112, 125, 132, 183, 178, 206, 219, 
224, 225, 249, 258, 262, 280, 281, 
343, 356, 460, 471-474, 501-508, 
509,.515, 521, 545, 555, 572, 574, 
582, 588. 

Siva k. and ९. 273. 

Siva ?. 299. 

Siva-datil gs. 508, 504, 507-509, 
514, 524. 

Sivi k. 377. 

Sivi 2, NW. 383, 354, 377-380. 

Sivakhya gods, 436, 437. 

Skanda g. 269. 

Slavery, 42-45, 323, 674. 

Smell (element), 217, 221, 222. 

Smrti w. 249, 269. 

Smrti-harika gb. 257, 261, 266. 

Snake, 76, 85. 

Sniataka, 178. 

Snowy Mountains, see Himavat. 

Social rules, 170-184. 

Solanum pt. 166, 167. 

Solar Race, dyn. 45, 45, 683. 

Soma (Moon), ¢. 153, 162, 420, 535, 
561, 582, 589, 626. 

Soma rs. 99, 269. 

Soma, juice, 259, 262, 545, 655. 

Soma r. N. 282. 

Soma-datta pr. 629. 

Soma-pa piirs, 533. 

Soma-pa gb. 262. 

Soma-samstha sf, 128. 

Somesvuri r. NE. 306. 

Somnath t. W. 348, 340. 

Sona 7. C. and M. 286, 288, 296, 
298, 341. 

Sone r.=Sona. 

Sorrel pt. 25. 

Soul, 15, 142, 148, 150, 187, 190- 
194, 200, 206, 211, 220-225, 429, 
459, 527, 542, 587. 

Sound (element), 217, 220-299, 


938. 

Sparrow bd. 6, 28, 210. 

Spirituous liquor, 32, 83 86, 100, 
108, 106, 107, 186, 260, 573, 600, 
608 ; see Intoxication. 

Spondias tr. 24, 


722 


Swrite, 250-268, 583, 545. 


Sraddha, 79, 88, 183, 151, 154-171, 


181, 185, 199, 208, 264, 266, 580, 
531, 536, 587, 566, 686. 

Sravana est. 170, 376. 

Sreewacolum t. SH. 361.. 

Sri gs. 249, 269, 290, 484; see 
Laksmi. 

Sri-kakula ४. SE. 361. 

Sri-parvata mt. 8. 290, 366. 

S'riphal tr. 25, 425. 

Sri-saila—Sri-parvata. 

Srngavat mis. N. 277. 

Srngavat mis. N. 279. 

Srngin rs. 12. 

Srngin mis. N. 275, 276. 

Sriijaya ¢. 358. 

Srnjaya f. 858. 

Sruta-deva q. 361. 

Stanapa p. N. 321. 

Stanayosika p. N.? 321. 

Star-worship 80, 

Sterna bd. 36. 

Stosala p. C. 342. 

Stri-loka pl. NW. 875. 

Stri-rajya ०. and p. N. 375. 

Stri-vahya p. NW. 375. 

Su-bahu pr. 142, 148, 187-190, 
207, 212-215. 

Su-bahu ¢. $22, 323. 

Subalasva 1. 628. 

Subarna-rekha r. EB. 801, 827. 

Subha r. C. 3802. 

Subhadra q. 446. 

Subhadra prs. 627. 

Subhra ? p. H. 356. 

Su-cakra pr. 610. 

Suci dg. 270. 

Suci-mukha bd. 80. 

Sudaman dg. 581. 

Su-darsana rs. 378. 

Su-deva k. 597, 600-602. 

Su-deva ¢, 600. 

Su-deva k, 627. 

Sudhaman rs. 449. 

Sudhi gods, 442. 

Sidra, caste 85, 116, 123, 188, 318, 
531, 591, 671, 676; their duties, 
149, 

Sidra p. W. and NW. 312-814, 


Sudrake p. NW. 314. 
Su-dyumna k. 587-590, 
Sugar-cane, 175. 


INDEX, 


Su-griva, monkey ¢. 289, 333, 356. 
Su-griva d. 495. . 

Suhma ¢. 325. 

Suhma p. 9. 327, 329, 334, 356. 
Suhmottara p. 8. 327. 
Su-hotra 8. 612. 

Su-hotra ¢. 670. 

Suicide, 621. 

Sur p. (1. 885. 

Sujaraka p. H. 324. 

Sujata g. 446. | 

Sujatya p. M. or W. 871. 
Sukalin piirs, 531. 


| Sukankavat mt N. 278. 


Su-kanya prs. 368, 600. 

Su-kesi 4. 664. 

Sukhodaya ¢. and €. 273. 

Sukra dg. 58, 269, 650. 

Sukra (=Agni), 541, 544. 

Sukrga rs. 11, 12. 

Sukta rs. 270. 

Sukti h. S. 365. 

Suktimat mts. 284, 285, 306. 

Suktimati r. M. 285, 297. 

Suktimati t. M. 298, 359. 

Sukti-sahvaya ४, M. 559. 

Su-kumira ¢, and c. 273. 

Su-kumari +, 305. 

Sukutya p. 307. 

Sulaiman mts. W. 347. 

Stlakara p. N. 321. 

Silika p. N. 328. 

Sumaha-druma r. M. ? 296. 

Sumana q. 670, 674-676. 

Su-mati 6. 62, 69, 74, 76; see Jada. 

Su-mati ¢, 274. 

Su-mati &. 361. 

Su-mati pr. 605. 

Sumbha d. 116, 488, 494-500, 508, 
506-510, 517-521, 524. 

Sumbha p. EK. ? 356. 

Sumedhas gods, 449. 

Sumedhas rs. 454. 

Su-megha mt. W.? 370. 

Sumeruja r. M.? 297. 

Sumina p. W. 338. 

Su-mukha bd. 3. 

Sun (Strya &c.) 4. 147, 178, 280, 
431, 455-461, 465, 466, 473, 474, 
522, 535, 548, 550-5538, 560-567, 
580-588, 621, 626, 680. 

Sunanda, club, 604, 609. 

Su-nanda 4. 604, 609, 611. 

Su-naya ¢. 612. 


INDEX. 


Sunt? #. M. 297. 

Su-niti pr. 605. 

Sunuwar p. N. 321. 

Sun-worship, 80, 173, 

Supara t. W. 338. 

Su-parsva bd. 6. 

Suparéva mts. N. 277, 289. 

Su-patra bd. 3. 

Su-prabha r. N. 290, 306. 

Su-prabha w. 597, 600, 601. 

Supratika, elephant, 9. 

Suprayoga r. 8. 308. 

Supreme Being or Soul or Spirit, 
oo, 68-65, 92, 198, 201-206, 210, 
216, 217, 229, 414, 459, 532, 552- 
055, 558, 570, 587, 588, 687; see 
Brahman. 

Stra hk. 24. 

Sura #. M.? 295. 

Sira? p. NW. 813.. 

Stra (son of Vatsapri) pr. 610. 

Surabhi dg. 116,117. 

Surahadruma r. M. ? 296. 

Surakga mz. N. 279, 281. 

Surala p. W. 388. 

Surasa mt. N. 279. 

Surasa rv. M. ? 296. 

Sirasena ‰. 351. 

Strasena c. and p. M. 307, 309, 
351-354, 371, 377. 

Surastra c. and p. W. 288, 309, 
340, 342, 344, 370, 446. 

Surat t. W. 340. 

Su-ratha k. and ९. 273. 

Su-ratha ‰. 465, 466, 522, 523 

Su-ratha &. 601, 602. 

Suratha r. M. 296. 

Su-renu r. M. 290, 306. 

Strpakarua h. HE. 356. 

Siirparaka c., ६. and p. W. 289, 
338. 

Sursooty, see Sarasvati r. M. 

Su-ruci q. 420. . 

Su-riipa gods, 442. 

Siirya, see Sun. 

Strya h. S. 365. 

Siirya ? r. M. P.295. 

Strya-kanta mts. N. 389. 

Stryaraka ? see Sarparaka. 

Stirya-vathéa dyn. 308. 

Su-santi Manu ;=Auttama. 

Susarasa mt. 288. 

Su-sarman ‰. 321. 

Su-garman 8. 426. 


723 


 Su-sobhanai 4. 665. 


Sita, 23, 31. 

Sutapa gods, 464, 

Su-tapas. rs, 270. 

Su-tapas 6. 440. 

Siita-vigaya dt. 7. 326. 

Stitika ? p. S. 382. 

Sutle) r. NW. 291, 292, 311, 312, 
816, 324, 378-380. 

Sitpalavati vr. 8. 304. 

Su-varcas rs. 540. 

Su-varcas k. 6238. 

Suvena 7. C. 300. 

Su-vikrama pr. 610. 

Suvira é. 311, 315. 

Suvira p. NW. 370. 

Suvira hk. 664. 

Su-vrata rs. 605. 

Su-yastavya kh. 449. 

Svadha, 94, 151, 152, 168, 178, 249, 
269, 270, 470, 488, 515, 527, 580- 
532, 542. 

Svadhaman gods, 436. 

Svaha, 94, 151, 152, 162, 249, 269, 
270, 470, 483, 527, 542. 

Svakambala r. NW. 389.. 

Svapaca p. W.? 339. 

Svapada p. W. 339. 

Svapaka p. W.?P 339. 

Svar, 71, 206, 218, 227, 553. 

Svara, 130. 

Svaraksu mi. N. 281. 

Svaraksu 7. N. 281. 

Svarasa mt. 288. 

Sva-rastra ¢. 458. 

Svar-bhanu (Sun), 582. 

Svarga 36-41, 50, 57-61, 69-71, 
70-78, 88-90, 147, 152, 168, 169, 
279, 280, 283, 284, 310, 409, 443, 
460, 462, 475, 513, 530, 652, 687, 
688. (383. 

Svarga-bhaumanavadyaka? ».NE. 

Svarna-srngin mt. N. 279. 

Sva-rocis ps. 401-415. 

Svarocisa, Manu and manvantara, 
271, 391, 392, 398, 401, 406, 408, 
411-415, 449, 466, 549. 

Sva-riipa. pr. 610. 

Svastika posture, 195. 

Svati ८8४. 169, 370. 

Svayam-bhii g., see Self-eaistent. 

Svayambhuva, Manu and man- 
vantara, 247, 248, 270-274, 405, 
424, 448, 449, 549. 


724 


Svayam-harika gb. 257, 260, 265. 
Sveta k. and c. 278. 

Sveta mis. N. 275, 276. 
Sveta-giri mt. N. 287, 381. 
Sveta-parna mt. NE. 388. 
Sveta-parvata, see Svetagiri. 
Svetodara mt. N. 279. 
Syama cer, 165. 

Syima +. NW. 389. 

Syama +, NW. 389. 
Syamaka p. N. 380. 
Syamaka cer. 165, 246. 
Syeni demi-gs. 559. 


Tailanga p. 8. 367. 

Taittirika p. W. 339. 

Takka p. NW. 879. 

Taksaka d. k. 379, 648. 

Taksa-sila t. NW. 379. 

Tala tr. 27. 

Tala (music), 131. 

Tala ४. 8. 411, 412. 

Talagana ? p. N. 821. 

Talajangha p. M. 371. 

Tala-ketu d. 121, 122, 126. 

Tamah-pracchadaka gb. 265. 

Tamiala tr. 28. 

Tamalipta-ka p. HE. 380, 357, 358. 

Tamarasa pt. 30. 

Tamas, he ti, 71, 72, 152. 

Tamasa r. M. 296, 298. 

Tamasa mt. N. 278. 

Tamasa. Manu and manvantara, 
271, 437, 488, 442, 549. 

Tamasa p. N. 328, 347. 

Tamasi # M. 296. 

Tambha rs. 410. 

Tamil ». 8. 370. 

Tamisra, hell, 152. 

Tamluk t. E. 301, 327, 330. 

Tamra d. 479. 

Tamra, demi-gs, 569. 

Tamrahvaya-dvipa c. 367. 

Tamraka mt. N. 279. 

Tamralipta-ka c. and ६. H. 801, 
229, 330. 

Tamraparna c. 284. 

Tamraparui +. S. 308, 367. 

Tamraparni?r. SEH. 805. 

Tamraparni ६. aud isi. 8, 367. 

Tamraparni h. 8. 367. 

Tamraparni dt. 8. 367. 

Tamravarna c. 284. 

Tanapa p. N. 821. 


INDEX. 


Tanaya p. N. ? 321. 

Tangana p. N. 316, 317, 322, 323, 
346, 375, 381, 382. 

Tanjor dt. 8. 332. 

Tankana p. N. 323. 

Tan-miatra, 231. 

Tapasa p. W. 889. 

Tapasasrama p. 8. 339, 366. 

Tapatt 4. 461, 567, 576. 

Tapi r. C. and W. 299. 

Tapo-loka, 553. 

Tapo-rati 8. 590. 

Tapo-vana for. 669. 

Tapta-kumbha, hell, 71, 74, 83. 

Taptir. C.and W. 285, 286, 299, 
335, 336, 340, 344, 365, 368. 

Taraksati, Taraksiti, dt. W. 372. 

Taraksura p. NW. ? 372. 

Tarksi dd. 6, 8. 

Tarksya p. NW. ? 872. 

Taru-jit d. 663. 

Taste (element), 217, 221, 222. 

Taundikera ? p. C.? 371. 

Tawxila t. NW. 379, 

Teal bd. 30. 

Teesta r. NE, 298. 

Telinga c.and p. SEH. 334, 337, 367. 

Telugu p. 8. 334,337, 367. 

Tendukhera t. C. 344. 

Tephrodornis bd. 28. 

Terminalia tr, 26. 

Tern bd. 86. 

Tetrao bd. 28. 

Tewar ६. ©. 843, 371. 

Thami p. N. 322. 

Thibet ८. 319, 323. 

Thunder-bolt, 2, 75. 

Til pt. 84. 

Tila pt. 84; see Sesamum. 

TilangaP p. N. 308. 

1112782 p. 8. 867. 

Tilottama aps. 4, 571. 

Time, measures of, 224-228, 459 
543, 580. 

Tindaka tr. 24, 25. 

Tindu-ka tr. 24, 26. 

Tinnevelly dt. 8. 331. 

Tippera hills, 9, 306, 

Titir bd. 86. 

Tittira p. 389. 

Tittiri ba. 86. 

Lochari »p. N. 820. 

Todya (music), 182. 

Tomara p. N. 328. 


INDEX. 


Tons r. M. 296. 

Tortoise, 30, 49, 84, 85, 181, 195, 
278, 348, 349, 855, 358, 367, 374, 
376, 381, 384-387, 417. 

Tortures, 48, 49, 66-68, 72-90. 

Toégala p. C. 342. 

Touch (element), 217, 221, 222. 

Towns, 240-242. 

Toya r. C. 301. 

Trade, 101, 108, 214. 

Traigarta p. N. 347. 

Traipura p. C. 348, 360. 

Tronsmigration, 8, 5, 8-18, 38, 48- 
50, 54, 66-71, 77-88, 91, 158, 280. 

Travancore di. 9. 367. 

Treta age, 8%, 224, 226, 235, 239, 
248, 272, 847, 887, 3388, 437. 

Tribhaga +. E. 304. 

Trichinopoly dt. S. 332. 

Tridiva r. C. 298. 

Tridiva r. 9. 805. 

Tridivacala r. E. 305. 

Trigarta c. N. 821, 324, 346-349, 
372, 377-882. 

Trib-srotasi r. NE. ? 298. 

Trilinga c. and p. SE. 867. 

Tri-netra p. NE. 884. 

Tripistapa di. M. 290. 

Tripura ४, C. 348, 360, 371. 

Trisima r. SH. 804, 305. 

Trisanku k. 839. 

Tri-gikha mt. NW. 281. 

Tri-srotas r. NE, ? 298. 

Tri-suparna hymns, 160. 

Tritiya r. E. ? 293. 

Triyama r. SE. 304. 

Truthfulness, 14, 15, 35, 89, 41, 66, 
68, 88, 122, 151, 568, 640. 

thr ower tr. 20. 

Tryambaka gs. 513. 

Tukhara p. N. 820, 850, 353, 

Tulsi pt. 164. 

Tumba pt. 118. 

Tumbara p. C. 848. 

Tumbhadra r. 8. 805 

Tumbula p. C. 848. 

Tumbuma p. C. 543. 

Tumbura p. C. 343. 

Tumburu rs. 12, (118), 571, 647, 


648. 
Tumura p. C. 843. 
Tunaya gdh. 646, 648. 
Tundikera p. C. 344. 
Tunga, r. 5. 808. 


725 


Tunga-bhadra +. 8. 808. 
Tuagana 2. N. 3238. 
Tunga-prastha mt. 288. 
Turasita p. W. 559. 
Turdus bd. 49, 58. 
Turk p. 372. 
Turkestan c. N. 824, 372. 
Turmeric pt. 165. 
Turuska p. W. 372. 
Turvasu ¢. 628, 608. 
Tusgara p. N. 319, 320, 
Tusita gods, 415. 
Tustikara P p. C. 344. 
Tvangana p. NE. 382. 
Tvastr g. 21, 22, 120, 455-460, 569, 
605. 


Uccaih-sravas, horse, 494, 495. 
Udaera d. 476, 479. 
Udana, air, 66, 204. 
Udiara cer. 244. 

Udivasu &. 612. 
Udaya-giri h. M. 357. 
Udaya-giri h. E. 856. 
Udbhida k. and ८. 278. 
Udbhida 2. 8. 887. 
Uddhata 4. 479. 
Udgitha, 484. 

Udumbara p. M. 855. 
Udumbara c. W. 855. 
Udumbara tr. 182, 192, 255. 
Udumbaravati r. 8. 855. 
Ugra dg. 268. 

Uegra k. 454. 

Ug ra-darsana d. 476, 480. 
grasya d. 479. 
Ugra-virya च. 479. 
Ugrayudha k. 350, 598, 
U;hani t. M. 351. 

Ujjain t. C. 295, 345, 521. 
Ujjayanta mt. W. 288. 
Ujjayini £ €. 295, 340. 
Ujjibana p. M. 850, 351. 
Ukti gb. 357, 258, 262. 
Ultika p. N. 846, 375. 
Uma gs. 132, 269. 
Umbilical cord, 70. 
Unmatta, gb. 264. 

Unnata rs. 404. 

Upa-giri dt, N. 825, 328. 
Upanigad, 209. 
Upanivesga, 318. 
Upaplava, -vya, ६. M, 307, 
Upupa bd. 80. 


726 


Urdamarn p. N. 376. 
Urdhva-bahu rs. 270, 449. 
Urdhva-karina p. SE. 342, 360. 
Urja rs. 415. 

तद w. 249, 270. 

Urjasvin ¢. 462. 

Uryihana ६, M. 351. 


Urna p. and c. N. 324, 346, 376. 

Ura, Uru, é. 454. 

Urukarma?P pl. N. 376 . 

Urvasi aps. and q. 4, 571. 

Usanas dg. 9, 10, 58. 

Usinara ¢. 383, 377-380. 

[1577818 p. M. 377. 

Usira gr. 79. 

Usira-vija rs. 665. 

Usna ¢. and ec. 278. 

Utkala ¢. 589. 

Utkala p. and c. E. 299, 327. 329, 
334, 341, 589. 

Utpala pt. 29. 

Utpala r. 8. 304. 

Utpalavata-ka for. 425. 

Utpalavati r. 9. 304. 

Utpalavati 4. 459. 

Utsarga oblation, 151, 158. 

Utsava-sanketa p..N., W.and 8. 
319, 337. 

Uttama p. C. ? 342. 

Uttama ¢. 419, 420, 428-425, 429, 
432, 435, 486. 

Uttamarua p. C. 342. 

Uttanapada k. 247,248, 419, 420, 
425. 

Uttinapala k. 112. 


Vabhravya pat., see Babhravya. 
Vabhru, see Babhru. 
Vacaspati dg. 626. 
Vadana-dantura p. EH. 356, 367. 
Vadantika P.p. N. 379. 
Vadhadhina ?P.p. NW. 312, 
Vadhra p. N. 878. 

Vahirgira p. H, 320. 
Vahir-giri p. H. 325. 
Vahir-giri di. NE. 325, 328. 
Vahlika ¢. 311. 

Vahlika ». NW. 811, 315, 375, 
Vahya? p. M. 354, 

Vahya r. 8. 308. 
Vahyatodara ? ‰., N. 320. 
Vaibhara mi. M. 286. 


1 


INDEX 


Vaibhraja for. पि. 278, 281. 

Vaibhraja mt. M. 286, 

Vaidehaka p. M. 362. 

Vaidika ? p. C. 343. 

Vaidisa p. M. 348, 627, 680. 

Vaidirya mt. W. and C. 279, 287, 
299, 3665. 

Vaidyanatha h. E. 287. 

Vaidyuta k. and ९. 278. 

Vaidyuta mt. 287. 

Vaigai +. 8. 304. 

Vathara mt; M. 286. 

Vaikarika, 221. 

Vaikuntha hk. 449. 

Vainava k. and ९. 273, 

४ 21४ r. S. 308. 

Varppar r. 304. 

Vaipracitta pat. d. 517. 

Vairata c. M. 288, 307. 

Vairocani 4. 465. 

Vaisali pat. 426. 

Vaisali ६. M. 329, 600. 

VaisalinT prs. 625, 627. 

Vaisikya p. S. 384. 

Vaisnava sect, 108. 

Vaisya caste, 74, 318, 671; its 
duties, &c., 148, 591, 594, 597. 

Vattarani r. 9. 300, 334. 

Vaitarini, fabulous r. 54. 

Vaivasvata, Manu and manvan- 
tara, 271, 341, 350, 368, 454- 
463, 517, 549, 551, 566, 568, 575, 
076, 587-590, (600), 617, 666. 

Vaji-kesa p. NW. 374. 

Vajivasika P p. S. 388. 

Vajra-ketu d. 115. 

Vaka bd. 58. 

Vaka p. N.376. 

Vaksu r. NW.-292, 324, 

Vakula tr. 26. 

Vala P ol, NW. 375. 

Valaka rs. 442. 

Valaka d. 425, 426. 

Valava P pl. NW. 375. 

Vamana p. NW. 872. 

Vamana incarnation, 21. 

Vaméa-dhara r. SE. 305. 

Vaméa-dharini r. SE. 3065. 

Vamésa-kara rv. SE. 305. 

Vatnsa-vara #. SEH. 305. 

Vanadaraka p. 8. 887. 

Vanaprastha, 149, 150, 216, 616, 
675, 681. 

Vana-rastra-ka? p. ande. NE, 382. 


INDEX. 


Vanava p. NW. ? 372. 
Vanavahyaka p. NE. 383. 
Vanavasaka p. 8. 333, 364. 
Vanavasi, c. S. 333. 
Vanavasika p. 8. 333. 
Vanavasin €. 8. 333, 364. 


Me Vanayu, ९. and p. NW. 


Vanga k. 325, 326. 

Vanga p. and c. H. 324-329, 334, 

Vangeya p.= Vanga. 

Vanita-mukha p. W. 368. 

Vanjuka r. M. 297. 

Vanjula tr. 28. 

Vafijula r. M. 297. 

Vanjula r. 8. 302, 308. 

Vanksu r. NW. 292, 389. 

Vapanti P r. C. 295. 

Vapu aps. 1, 2, 5-8. 

Vapus-mat ‰. 272, 273. 

Vapus-mat pr. 670, 673-683. 

Vapus-mati q. 665. 

Vara sf. 433. 

Vara prs. 627. 

Varada r. C. 300. 

Varada r. 8. 308. 

‘Varaha incarnation, 21. 

Varaha g. 505, 509. 

Varaha kalpa, 228. 

Varahadri mt. N. 279. 

Varanahvaya t. M. 350. 

Varana-sahvaya t, M. 350. 

Varanasi (Benares) t. M. 308, 654. 

Varanasi ¢. E. 360. 

Varana-sthala £. M. 351, 306. 

Varandvata t. M. 347, 350. 

Vardhamana mts. NW. 388. 

Vardhamina p. E. 358. 

Vari-cara p. 8. 360. 

Varmavat (town), 242. 

Varna r. S. 308. 

Varnasa r. M. 286, 294. 

Vartaki pt. 167. 

Vartula pt. 84. 

Varuna g. 10, 122, 125, 153, 473, 
474, 489, 494, 5385, 538, 545, 562, 
588, 589, 621, 680. 

"Varuna +. N. 392. 

Varuna c. 284. 

Varuna cst. 381 

Varunoda 1. N. 278, 381. 

Varttha k. 446. 

Variithini aps. 391, 394-402. 

Varva p. N. 376. 


929 


Varvara p. NW., NE. and S. 319, 
369, 372. 

Vasat, 151, 152, 444, 470, 549. 

Vasati (village), 242. 

Vaéa-vartin gods, 436, 487. 

Vasika p. W. 339. 

Vasistha rs. 59, 246, 249, 270, 289, 
314, 336, 462, 570, 590, 615. 

Vasistha rs, 449. 

Vaéistha dg. 408. 

Vasistha pat. b. 612. 

Vaskala d. 476, 479. 

Vasu 9. 129, 168, 460, 461, 474. 

Vasu ¢. (of Cedi), 830, 359. 

Vasu ¢. (of Magadha), 380. 

Vasudeva ¢. and ¢. 3, 19-21, 58. 

Vasu-dhiara mt. N. 279. 

Vasu-homa ¢. 695. 

Vasuki, Naga k. 648. 


~Vasu-mat ¢. 463. 
‘Vasu-mat ? mt. N. 376. 


Vasurata pr. 599. 

४25१2, ¢. and €. 278. 

Vasyata Pr. S. 302. 

Vatadhana ¢. 312. 

Vatadhina p. NW. 312, 378. 

Vata-ripa gd. 267. 

Vatasvana mt. 277. 

Vatsa ¢. 307. 

Vatsa c. and p. M. 307, 341, 351, 

Vatsa-pri ¢. 604, 607, 610. 

Vatsari ? r. 8. 302. 

Vatsya ९. and p. M. 307, 341. 

Vayu (Wind) g. 6, 10, 22, 23, 147, 
178, 473, 474, 489, 562, 582, 648. 

Veda-babu rs. 449. 

Vedamali r. 8. 308. 

Veda-mantra p. M. 849. 

Vedanta 129, 683. 

Veda, 558-557, 685-687. . 

Vedasini r. M. 295. 

Veda-siras 5. 269. 

Veda-smrta, -ti, r. M. 298. 

Veda-sri rs. 449. 

Veda-trayiP r. M. 295. 

Veda-vati +. N. 298. 

Veda-vati r. S. 308. 

Vedi-pala r. C.? 300. 

Vegetables, 165, 166, 244, 249. 

Vega-vahini r. M.? 298. 

Vena k. 146, 320, 588. 

Venar. 8.300. . | 

Vena 7., see Venva and Venya. 

Veni 7. S. 362, | 


we 


728 


Veuika p. W. ? 378, 
Vennia r. 8S. 303 

Venu mit. N. 278 
Venugradha pt. 245. 
Venuka p. N. 879 
Venu-mati r. W. 373 
Venu-mati r. NW.? 375 
Venus, planet, 9, 207, 481, 626. 
Veuva r. पि. 286, 29 
Venva r. N.P 294 

Venva vr. W. 289 

Venva r. S. 294, 300 
Venya r. (1. 300, 362 
Venya r. 8. 308, 362 
Vesnapasa P r. C.P 300. 
Vetala gb. 46, 47 
Vetasini r. M. 298 
Vetra-vati r. M. 295, 3438. 
Vetra-vati r. W. 295. 


Vibhavari demi-gs. 402, 406-408, 
411 


Vibhitaka tr. 26. 

Vibodha bd. 3. 

Vibhu g. 449. 

Vibhati &. 623. 

Vicia pt. 165. 

Vici-kaka bd. 86 

Vidala d. 476, 479 

Vidarbha c. C. 76, 298, 299, 335 
348, 859, 860, 365, 618, 664, 670 

Vidarbha &. 336. 

Vidarbha ४. C. 335. 

Vidarbha 4. 404 

Videgha pr. 380 

Videha c. and p. M. 75, 294, 329 
330, 352, 356, 374 

Vidhatr g. 10, 153, 154, 269 

Vidisa ६ M. 295, 342, 348, 625 
627. 

Vidisa +. M. 295. 

Vidiratha ¢. 578. 

Vidiratha k. 604, 605, 677. 

Vidiratha k. 677 

Vi-dvesani gb. 257, 261, 267 

Vidya (Science), 128 

Vidyadhara dg. 115, 279, 401-404 
407, 460, 571, 679 

Vidyud-rtipa d. 6-8 

Vighna-raj dg.P 82. 

Vigna pt. 165. 

Vija-harini gb. 257, 261, 267. 

Vijalpa gb. 262 

Vijapaharini 96. 261 

Vija-piiraka tr. 25 


INDEX, 


Vijaya ¢. 411. 
Vijaya t. NE. 411. 
Vikira 228, 231, 232. 
Vikrama pr. 610. 
Vikrama-sila ¢. 445. 
Vikranta pr. 140-143. 


.Vikranta ¢. 449-452. 


Vikrti gs. 268 

Village, ancient, 242 

Vilola r. M. 455 (=Yamuna) 

Vimala r. N. 30 

Vimala r. 1, P 305 

Vimaloda r. N. 305, 306. 

Vimalodaka r. N. ? 290, 306. 

Vimaudavya p. M. 349. 

Vimarda k. 488. 

Vimba pt. 114. 

Vithéa &. 618. 

Vina r. S.? 303. 

Vinaégana t. M. 290, 310, 312. 

Vinata ¢. 589 

Vinata demt-gs. 559 

Vinatasva k. 589 

Vinaya ¢. 589 

Vinda k. 845. 

Vindhaculaka p. N. 374. 

Vindhya mts. C.3, 11, 12, 17, 19, 
285, 286, 298, 299, 310, 331, 340- 
344, 360, 517 

Vindhya-mauleya p. C. 385. 

Vindhya-miilika p. (1. 335 

Vindhya-pisika ? p. C. 335 

Vindhyavat m. 116 

Vinna 7. C. 300 

Vipasa ^. प. 292 

Vipasa r. C. 297 

Vipascit g. 415 

Vipascit ४. 75, 76, 88 

Vipatha 4. 446 

Vipracitti d. 21, 102, 517. 

Viprasastaka p. W. 372. 

Viprasika pt. 165. 

Vipula mts, N. 277, 281. 

Vipulasvat rs. 12. 

Vira ¢. 618. 

Vira k. 627 

Vira q. 625, 631, 632, 637, 639, 65 
653, 658, 664 

Vira r. 297 

Vira-bhadra k. 627, 

Virahotra P p. ©. 344, 

Viraja r. M. ? 297. 

Virajyakga mt. N. 279, 

Virajas rs. 269, 


INDEX. 


Virajas rs. 454. 

Virankara r. 297. 

Virata i. 358, 382. 

Vira-vati.r. 297. 

Virodhini gb. 257, 260, 265. 

Virtue (see highteousness), 2, 14, 34, 
36, 468. 

Virtipa gb. 263. 

Virya-candra k. 625. 

Virya-hari gb. 265. 

Visakha cst. 169, 370. 

Viésikha-vat mt. N. 279. 

Visila mts. NW. 388. 

Visala 6. 426. 

(5 k. 627, 680-686, 641-646, 

Visala, village, 452, 453. 

Visala r. EK. 290, 297, 306. 

Visala t. M. 345. 

Visala r. (0. 297. 

Visnu g. 1, 2, 10, 17, 20, 21, 40, 70, 
98-102, 106, 108, 112, 130, 206, 
219, 224, 225, 278, 290, 348, 349, 
387, 389, 460, 465, 469-474, 489, 
490, 502-505, 509, 512, 514, 522, 
545, 555-558, 572, 574, 582, 588, 
686. 

Visoka mts. NW. 388. 

Vigvaci aps. 571. 

Visva-garbha k. 669. 

Visva-karman ( st 
460, 475, 566, 569, 572, 574. 

Visva-krt g.= Visva-karman. 

Visva-mala r. H.? 301. 

Visvamitra rs. 32-47, 50, 55-60, 
309, 314, 347, 357, 462, 464, 591, 

Viévavasu d. 118, 115. 

Visva-vedin m. 612-615. 

Visve Devas, gods, 32, 37, 1o3- 
156, 161, 168, 168, 178, 253, 461, 
462. 

Vitahavya f. 871, 600. 

Vitahotra p. C. 344. 

Vital airs, 66, 197, 202-204. 

Vitasta r. N. 291, 488. 

Vitihotra k. 344. 

Vitihotra p. C. 344, 371. 

Vivasvat (Sun) ¢. 455, 457, 528, 
566, 576, 577, 586. 

Vivirnéa, -sati, k. 618, 619. 

Vizagapatam t. SE. 384, 380. 

Vraja dt. and p. M. 308. 

Vrata-ghni +. M. ? 298. 

Vrhbad-ratha ‰. 830. 


=Tvastr) 4. 455- 


729 


Vrhaspati 10, 50, 101, 102, 109. 

Vrhaspati rs. 654. 

Vrithi cer. 165. 

Vryji dt. M. 809. 

Vrka k. 309. vs 

Vrka p. M. 309. 

Vrsabha mt. N. 279-282, 

Vrga-dhvaja h. H. 356. 

Vrsaparvan i. 669. 

Vrsavat mt. N. 278. 

Vrsni p. W. 336. 

Vrtra d. 4, 22, 514. 

Vrtra-ghni r. M. ? 298. ^ 

Vulture bd. 46, 58, 72, 74, 85, 208, 
263, 680.. 

Vyaghra-griva p. SH. 860. 

Vyaghra-mukha h. EH. 356. 

Vyana (vital air), 204. . 

Vyanjana-harika gb. 266. 

Vyasa rs. 2, 18, 20, 464, 677, 686. 

Vyusitasva ¢. 316, 350. 


Wages, 43, 46-50. 

Wain-ganga r. C. 300, 305, 368. 

Warangal t. 8. 387. 

Warda r. 8. 800, 364. 

Water (element), 217, 221, 222. 

Water-fowl, 30. 

Water-lily, 29, 30, 104, 115. 

Wealth (Artha), 2,119, 128, 170- 
172, 185, 187, 198, 252, 264, 430. 

Well-rope and jar, 70-78, 91. 

Wheat, 84, 165, 181, 244, 245. 

Wind, see Vayu. 

Wine, 421. 

Wolf 72, 82, 85. 

Wood-pecker bd. 28. 

Wool, 40. 

Worlds (Loka), 20, 22, 55, 57, 71, 
89, 95, 96, 102, 108, 110, 111, 116, 
124, 128, 144, 151, 201, 206, 218, 
228, 225, 227, 229, 246, 397, 462, 
574, 662. 


Xanthochymus tr. 28. 


Yadava race, 809, 336, 342, 351, 
352, 359, 371. 

Yadu ४. 26, 364, 371. 

Yajiia pfn. 247, 248. 

Yajur- Veda, 152, 206, 235. 

Yajus hymns, 64, 235, 458-460, 484, 
554-557, 561, 581. 

Yak bt. 166. 


730 


Yakha p. N. 322. 

Yaksa dg. 46, 115, 282, 234, 286, 
246, 272, 279, 460, 497, 541, 559, 
571, 581, 648, 679. 

Yaksma, 179. 

Yama g. 7, 10, 23, 48, 50, 66-68, 
71-77, 80-83, 88-90, 147, 158, 
162, 209, 215, 263, 420, 455, 457, 
460, 473, 474, 489, 538, 562, 566- 
568, 574, 575, 579, 680, 688. 

Yama gods, 248. 

Yami demi-gs. 566. 

Yariuna r. M. 121, 122, 125, 291, 
377, 378, 455, 461, 566, 576, 590. 

Yamuna hills N. 377, 87६. 

Yamuna p. N. 377. 

Yamya est. 384. 

Yasoda g. 517. 

Yaso-mati P r. N. 380. 

Yasomatya p. N. 380. 


INDEX. 


Yati (music), 182. 

Yatudhana gb. 262. 

Yaudheya p. NW. 383, 380. 

Yauna p. (=Yavana), 381. 

Yavana p. NW. 284, 311, 314, 318, 
319, 328, 350, 371, 377, 384, 466, 


677. 
Yayati 1. 316, 336, 371, 384, 628, 
653°669 


Year, 224-228, 271. 

Yena? p. NE. 381. 

Yoga, 91, 92, 100, 183. 
Yojana, 240, 275-277, 284. 
Yudhisthira &. 9, 28, 353, 366. 
Yuga, 226. 

Yunjavat ? mt. N. 655. 
Yutthaga gods, 454. 


Zizyphus tr. 27. 
Zodiac, 169, 348, 387, 580. 


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Wis ० Ramin, (Text) Fasc. 1-5 @ /6/ sach ry 1 
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COLLECTION OF PRIENTAL Works 


PUBLISHED BY THE 
ASIATIC SOCIETY OF BENGAL. 
New 8 छारा ४8, No. 890. 


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Byatt | ३१. "०.५. -,4 4 द Ce Soh SOA irs H 
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TRANSLATED BY 
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BIBLIOTHECA INDICA. 
Sanskrit Series 


Advaita Brahma Siddhi, (Text) Fasc. 1-4 @ /6/ each as Ba. 

*Aoni Purana, (Text) Fasc. 2-14 @ /6/ each __... 

Aitaréya Aranyaka of the Rg Veda, (Text) Fasc. 1-5 @ /6/ each oe 

Aitaxéya Brahmana, Vol. I, Fasc. 1-5 and Vol. IT, Fasc. 1~5 Vol. III 
Fase. 1-5 @ /6/ ` ; 

Anu Bhasyam, (Text) Fasc. 1-3 @ /6/ each 

Aphorisms of Sandilya, (English) Fasc. 1 

Astasihasrika Prajiaparamita, (Text) Faso. 1-6 @ /6/ each 

Agvavaidyaka, (Text) Fasc. 1-5 @ /6/ ९४९४  _ .. 

Avadana Kalpalata, (Sans. and Tibetan) Vol. I, Fasc. 1~5; Vol. I. Fasc. 
1-5 @ 1/ each e 

*Bhimati, (Text) Fase. 3-8 @ /6/ each 


aoe 


|, 


Brahma Sitra, (English) Fasc. 1 ar, Cees et 
Brhaddévata (Text) Fasc.1-4@ /6/ each =. . we ? 
Brhaddharma Purana, (Text: Fase. 1-5 @ /6/ each 
Brhadaranyaka Upanisad (English) Fasc. 2-3 @ /12/ each 
Caitanya-Chandrédaya Nataka, (Text) Fasc. 2-3 @ /6/ each 
*Cankara Vijaya, (Text) Fasc. 2 and 3 @ /6/ dach 
*Caturvarga Chintamani (Text) Vols. II, 1-25; ITI. Part I, Fasc. 1-18 
Part II, Fasc. 1-10 @ /6/ each 

*Chinddgya Upanisad, (English) Fasc. 2 , ie 
Cranta Sutra of Apastamba, (Text) Fasc. 1-13 @ /6/ each Bs. 
* Ditto Latyayana, (Text) Fase. 2-9 @ /6/ each ... 

Ditto Cankhayana, (Text) Vol. I, Fasc. 1-7; Vol. II, Fasc 


4, Vol. III, Fase. 1-8 @ /6/ each 
Cri Bhishyam, (Text) Fase. 1-3 @ /6/each ==... 
Kala Madhava, (Text) Fasc, 1-4 @ /6/ each 
Katantra, (Text) Fasc. 1-6 @ /12/ each 
Katha Sarit Sagara, (English) Fasc. 1-14 @ /12/ each ३६ ध 
Karma Purana, (Text) Fase. 1-9 @ /6/ eac ध: १ oy 
*Lalita-Vistara, (Text) Fasc. 4-6 @ /6/ each... 4 Ae. 
Ditto (English) Fasc. 1-3 @ /12/ each - 
Madana Parijata, (Text) Fase. 1-11 @ /6/ each 
Manutika Sangraha, (Text) Fasc. 1-8 @ /6/ each 
*Markandéya Purana, (Text) Fasc. 4-7 @ /6/ each 
Markandéya Purana, (English) Fasc. 1-4 (2 /12 each ce 
*Mimamsa Dargana, (Text) Fasc. 3-19 @ /6/ each ध 
Narada Smrti, (Text) Fasc. 1-3 @ /6/ ca es 
Nyayavartika, (Text) Fasc. 1-3 @ /6/ 
*Nirnkta, (Text); Vol. IIT, Fase. 1-6; Vol. 1 ए, Faso. I~8 @ /6/ each 


188) 


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*Nitisira, or The Elements of Polity, By Kamandaki, (Sans.) Fase. 2-5 
@ /6/ each a 
Nyayahindontiks, (Text) 
Nysya Kusumafijali Prakarana (Text) Vol. I, Fase. 1-6; Vol. II, Fasc 
1-3 @ /6/ each 
Padumawati ... 53 . 
Parigista Parvan, (Text) Fasc. 1-5 @ /6/ each ... ५५१ 
Prithivirsj Rasa, (Text) Part I, Fasc. 1, Part II, Fasc. 1-5 @ /6/ 68011 ... 
Ditto (Enplish) Part 11, Fase. 1 oe 
Prakrta Laksnam, (Text) Fasc. J one 
Paragara Smrti, (Text) Vol. I, Fase. 1-8; Vol. II, Fase. 1-6; Vol. 7 
Fasc. 1-4 @ /6/ each .. , ; ध 
Paracara, Institutes of (English) =... 
*Sama Véda Samhita, (Text) Vols. I, Fasc. 5-10; II, I-6; ITI, 1-7 
IV,.1-6; ए, 1-8, @ /6/ each Fase 
Sankhya Sttra Vrtti, (Text) Fasc. 1-4 @ /6/ each 
Ditto (English) Fasc. 1-3 @ /12/ each =. 
*Sinkhya Pravacana 1811855 8, Fasc. 3 (English preface only) 
 Sugruta Sambhits, (Eng.) Fase. 1 & 2 @ /12/ eac 
*Paittiriya Aranyaka, (Text): Fasc. 2-11 & /6/-each re 
. # Ditto Samhita, (Text) Fasc..9-40 @ /6/-each 2 oe, 
~Jandya Brahmana, (Text) Fasc. 1-19 @ /6/ each . + 
Tattva Cintamani, (Text) Vol. I, 0880. 1-9, Vol. II, Fasc. 110, 
Vol. 111, Fasc. 1-2, Vol. IV, Fasc. 1, Vol. ए, Fasc. 1-4 @ /6/ each ... 
Tul’si Sat’sai, (Text) Fasc: 1-4 @ /6/ sach aa ae 
Uvasagadasao, (Text and English) Fase. 1-6 @ /12/ 8 त 
Varaha Purana, (Text) Fasc. I-14 @ /6/ each 
*Vayu Purina, (Text) Vol. I, Fasc. 2-6; Vol. II, Fasc. 1-7, @ /6/ 
each 
_Visnu ‘Smrti, (Text) Fasc. 1-2 @ /6/ each 
Vivadaratnakara, (Text) Fasc. 1~7 @ /6/ each a 
Vrhannaradiya Purana, (Text) Fasc. 1-6 @ /6/ ot 
Vrhat Svayambhu Purana, Fase. J to V Pe 
Tibetan Serves 
Pag-Sam Thi 878, Fasc. 1-4 @Ifeach = 
Sher-Phyin, Vol. 1, Fasc. 1-5; Vol. 11; Fase. I-3 Vol. ITI, Fasc. 1, @ 1/ 
each 
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Ain-i-Akbari, (Text) Fasc. 1-22 @ 1/ each os 22 
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Fagc. 1-5, @ 1/12/-each ८ 29 ` 
Akharnamah, with Index, ( we: Fasc. 1-37 @ 1/ 826} =... a 
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Ditto of Azadi, (Text) Fasc. 1-4 @ /6/ each 
Haft Asmin, History of the Persian Masnawi, (Text) Fasc. 1 
History of the Caliphs, (English) Fase. 1 6 @ (Bey each 
Iaha]namah-i-Jahangiri (Text) Fasc. 1-3 @ /6/ each e र 
` (अह, with Supplement, (Text) 51 Fasc. @ /12/ each 3 
Maasir-ul-Umars, Vol. I, Fasc. 1-9 Vol. II, Fasc. 1-9; Vo! 117, 1-10 
Index to Vol. I Fasc. X & XI & Index to Vol. Il], Fasc. उ & AIL 
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Muntakhab-ut-Tawarikh,.(English) Vol. I, Faso, 1-3; Vol. II, Faso 


1-5 @ /12/ each, oe 


Muntakhab-ul-Lubab, (Text) Fasc. 1-19 @ /6/ each 

Ma‘Aasir-i-’ Alamgiri, (Text), Fasc. 1-6 @ /6/ each 

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Tabaqat-i-Nasiri, (Texs) Fasc. 1-5 @ /6/.each en ahs 

Ditto (Exglish) Fasc. 1-14 @ /12/ each 

Tarikh-i-Firiz Shahi of Ziyan-d-din Barni (Test) Fasc. 1-7 @ /6/ each 

Tarikh-i-Baihaqi, (Text) Fasc. 1-9 @:/6/,each ' 

Tarikh-i:-Firizshahi, of Shame-i-Siraj.‘Aif, (Text) Faso. 1-6 @ /6/ each 

Yen Ancient Arabic Poems, Fasc.1 & 2 @ 1/8/ each ~ ... 

Wis o Ramin, (Text) Fasc. 1-5 @ /6/ each 

Zofarnamah, Vol. I, Fasc. 1-9, Vol. 11, Fasc. 1-8-@ /6/ sach 

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1001101 4 ५1 Gtkoned USI SRR 
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THE 
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TRANSLATED BY 
F. E. PARGITER, ए. ^; 
BENGAL CIVIL SERVICE. - 


LATE BODEN SANSERIT SCHOLAR, OXFORD. 


FASCICULUS VI. 


ge tO ~ ~ 
CALCUTTA 
PRINTED AT THE BAPTIST MISSION PRESS, 
AND PUBLISHED BY THE 


ASIATIC SOCIETY, 57, PARK STREET, 


La 1899. = of | 


LIST OF BOOKS FOR SALE 
| AT THE LIBRARY OF THE 
prsiatic POCIETY OF BENGAL, 
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ON 


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Complete copies of those worke marked with an asterisk * cannot be supplied—some 


of the Fasciculi being out of stock. 
BIBLIOTHECA INDICA. 
Sanskrit Series 


Advaita Brahma Siddhi, (Text) Fase. 1-4 @ /6/ each ade Ra. 
*Aoni Purana, (Text) Fasc. 4-14 @ /6/ 626} ... oe 
Aitaréya Aranyaka of the Rg Véda, (Text) Fasc. 1-5 @ /6/ caeh ae 
Aitaréya Brahmana, Vol. I Fasc. 1-5 and Vol. II, Fase. 1-5 Vgl. HI 
Fasc. 1-5 Vol. IV, Fasc. 1-5 @'/6/ : ae 
Ann Bhasyam, (Text) Fasc. 1-5 @ /6/ each ee Gea 
Aphorisms of Sindilya; (English) Fasc 1 
Astasahasrika Prajniaparamita, (Text) Fase. 1-6 @ /6/ eack 
Acvayaidyaka, (Text) Fasc. 1-5-@ /6/each =... 
Avadana Kalpalata, (Sans. and Tibetan) Vol. I, Fase. 1-5; Vol. II. Fasc 
1-5 @ 1/ eac ००१ es ev 
*Bhimati, (Text) Fasc. 4~8 @ /6/ each ui ६० ध 
Bhatta Dipika Vol I, Fase eee a ee 
Brahma Sutra, (English) 8.86. 1 ... Pe eu oa 
Brhaddévata (Text) Fasc.1-4 @ /6/ each =. , oa 
Brhaddharma Purana, (Text) Fasc. 1-6 @ /6/ each 
*Caturvarga-Chintamani (Text) Vols, Il, 1-25; III. Paré I; Fase. 1-18 
Part II, Fasc. 1-10 @ /6/ each ` ... (1 
*Ursuta Sitra of Apastamba, (Text) Fasc. 3-14 @ /6/ each eA: 
Ditto Agvalayana (Text) Fasc. 1 #0 11 @ /6/ = ,,, ae 
* Ditto Latyayana, (Text) Fasc. l-9 @ /6/ each . 
Ditto Qankhayana, (Text) Vol. I, Fasc. 1-7; Vol. II, Fasc 
; -4, Vol. 11, Fasc. 1-4 @ /6/ each —.... 
Cri Bhashyam, (Text) 1880, 1-8 @ /6/ each ae 
Kala Madhava, (Text) Fasc. 1-4 @ /6/ each = ,,, be. 
Kala Viveka, Fasc. 1 to 3 ne we 
Katantra, (Tetx) Fasc. 1-6 @ /12/ each नि 
Katha Sarit Sagara, (English) Fasc. 1-14 @ /12/ each 
Karma Purana, (Text) Fasc. 1-9 @ /6/ 6४० ee रि 
Lalits-Vistara, (English) Fasc. 1~3 @ /12/ each 
Madana Parijata, (Text) 7286. 1-11 @ /6/ each 
, Manntika Sangraha, (Text) Fasc. 1-3 @ | each Ses 
*Markandéya Purana, (Text: Fasc. 4-7 @ /6/ each ४, 
Markandéya Purana, (1001159) Fasc. 1-5 @ /12 each ._... - 
*Mimamea Dargana, (Text) I'asc. 7-19 @ oF each ae 
Narada Smrti, (Text, Fasc..1-3 @ /6/ =. | 
Nyayavartika, (Text) Fasc. 1-4 @ /6/ 
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Qatapatha 15097१०४, Vol. I, Fasc. 1-7; Vol. 11, Fasc. 1. >, => 8 <0 
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BIBLIOTHECA INDICA 
Sanskrit Series. ` ` 


Advaita Brahma Siddhi, (Text) Faso. 1-4 @ /6/ each ae Cas 6 
Advaitachinta Kanstnbhe, Fase. 1 ... =. ae 0 6 
*A oni Purana, (Text) Faso. 4-14-@ /6/ each... । 4 -2 


Aitaréya Brahmana, Vol._I, Fase. 1-6 and Vol.’II, Faso. 1-5; Vol. 111. 
Fase. 1-5, Vol. IV, Fase. 1-5 @ /6/ aoe ree 
Anu Bhisyam, (Text) Fasc. 2-5 @ /6/ sach क क ध 
Aphorisms of Sandilya, (English) Fasc. 1 - 
Astasshasrika Prajfaparamita, (Text) Faso. 1-6 @./6/ each 
Agvavaidyaka, (Text)-Fasc. 1-5 @ /6/ each ___... 
Avadina Kalpalata, (Sang. and Tibetan) Vol. I, Fasc. 1-6; Vol. II. Fase. 
@ 1/ each 36 
Bala Bhatti, Vol. I, Fase. 1 न ws 
Bandhiyana Sautra Sitram, Faso. 1-2 @ /6/ each oes oe 
*Bhamati, (Text) Fase. 4-8 @ /6/ each a 
Bhatta Dipika Vol. 1, Fasc. 1-4 : ee 
Brhaddévata (Text) Fase. 1+4 @ /6/ each क 
Brhaddharma Purana, (Text) Fasc. 1-6 @ /6/ each A er - 
‘Bodhicaryavatara-of Cantidevi, Fasc. 1-2... ae: "के 
Catadusani, 128९, 1. ` ध aay Lee: 
Catalogues of Sanskrit Books and MSS., Fasc. 1-4 @2/ench. = 
Qatapatha Brahmana, Vol. I, Faso. 1-7; Vol. 11, Fase, 1-2 (= 
Qatasahasrika-projnaparamiita, Part I, Fase:.1-2 @ /6/ each = ee 
^, *Caturvarga Chintimani (Text) Vole: II,1-26; 111. Part 1, Fase. 1-18 
Part II oe 10 @ /6/- each ~ ,., , ve त 
QOlokavartika, lish) Fase’ -1-4 .... षत 
*Qrauta Sitra of Apastamba, (Text) Fasc. 4-17 @ /6/ eaoh © 
Ditto ` Qinkhiyana, (Text) Vol. I, Fasc. 1-7; Vol. II, Fasc. . 
; 1-4 ; Vol. LIT, Fasc. 1-4 @ /6/ each © me 
Cri Bhéshyam, (Text) Fasc, 1-3 @ /6/ sach 
Dan Kriya Kaumndi, Faso. 1-2... rr 
Gadadhara Paddhati Kalasira, Vol I, Faso, 1-6,,, 
Kala, Madhava, (Text) Fasc. 1-4 @ /6/ each = ,,, 
Kala Viveka, Fase. 1-6 a 
-Katantra, (Text) Fasc. 1-6 @ /12/ each 
Katha Sarit Sigara, (English) Fasc. 1-14.@ /12/ each ~ 
Kirma Purana, (Text) Fasc. 1-9 @ /6/ sach_ = ,,९. 1. 
Lalita-Vistara, (01111811) Fasc. 1-3 @ /12/ each oe 
Madana Parijita, (Text) Fase. 1-11 @ /6/ each ii 
MahS-bhiasya-pradipody ota, (Text) Fasc. 1-9 & Vol. 11, Pusc. 1-11 @ /6/ 
each 
Manutika Saggraha, (Text) Fase. 1-3 @ /6/ each 
Markandéya Purana, (English) Fase. 1 8 @ /12 euch ep 
-*Mimaxnsa Bargana, (Text) Fase. 7-19 @ /6/ exch a 
Nyfaiyavartika, (Text) Fasc. 1-6 @ /6/ _ . 
*Nirukta, (Text) Vol. IIJ,Fasc. 1-6; Vol. 1V, Fuso. 1-8 @ /6/ each 
Nityacarapaddhati Fase. 1-7 (Text) @ /6/ ध क 
Nityacarapradiph Faso, 1-3 oe me ee ae 
Nyayabindutika, (१16६) 
Nyaya 11801080 811 Prakara 
1-38’ @ /6/ each | one 


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Padumawati, Fase, 1-4 @ 2/ ५७७ ; ae Rs, 8 9 
Parigista Parvan, (Text) Faac. 1-5 @ /6/ 8४000... ,,, sis 9, 11 
Prakrita-Paingalam, Faso. 1-7 @ /6/ enoh „१ ५५७ ow ॐ 10) 
Prithivivij Raga, (‘lext) Part 11. Faso. 1-5 @ /6/ 88671 = ,,* * va Ll 14 
Ditto (English) Part IJ, Fase, ' 1 te ३ we 0 32 
' Prakrta Laksanam, (Text) Fase. 1 हि, nee Rs 0 
Parvagera Smrti, (Text) Vol. I, Fase. 1-8; Vol. II, Fasc..-8; Vol. 117 
Fase. 1-6 @ /6/ each Rs ^ न । श 7 8 
Paragara, Institutes of (English) = ,,, ‘aie wy 0 12 
Prabandhaointamani (English) Faso. 1-3 @ /12/ saoh १०९ 2 4 
*Sima Véda Sarhhita, (Text) Vols. I, Page.’ 5-109 II, 1-6; 111, 17; ˆ. ` 
IV, 1-6; V, 1-8, @ /6/ sach Fasc we 12 6 
Sankbya Siitra Vrtti, (Vest) 798९. 1~4 @ /6/ sach sng Sheep | 8 
Ditto (English) Faso. 1-3 @ /12/ each... wo 2 + 
3८१११४० Kriya Kaumnudi, Fase, 125 sie ४1 14 
_ Suernta 81168, (ए 70.) Paso. 1 @ /12/ ; on OF 12. 
| *Taittereya Samhita, (ext) Fase 14-45 @ /6/ each ras we 12 0 
Tandya Brabmana, (Text) Fasc, 1-19 @ /6/ sach es 4 0 
Trantra Vartika (Huglieh) Faso. 1-2 @ /1 1 aes 1 8 
Tattva Cintaimani, (Text) Vol. I, Fasc. 1-9, Vol. Il. Paso. . 2-10 
ˆ Vol. III, Fase. 1-2, Vol. TV, Faso: 1, Vol. ए , Faso, 1-6 Part 1 ¢, Vol. If, . ee 
Fasc. 1~12 @ /6/ each 4 9 coe ,,, 14 4 
` वर 02401 208, Sutrom, Fasc. 1 = | 0 6 
Trikanda-Mandanam, , (11626) Fasc. 1-3 @ a ee ध on io 42 
Tul’si Sat’sai,.(Text) Fase. 1-5 @ /6/ each 1 14 
Upamita-bhava-prapafica-katha (Taxt) Fase, 1-6 /6/ each a oe 4. 
Uvasagadasao, (Text and English) Fase. 1-6 @ /12/ co me 8 
‘Vallala Caritam, Fasc. 1 =, rae we 0 6 
Varaha Purana, (Text) Fasc. 1-14 @ /6/ each .., ais eer. 4 - 
Varsa Krya Kaumudi, Fasc. 1-6 @ /6/ = 2 4. 
*Vayu Purana, (Text) Vol. I, Fase. 2 Vol. II, Faso. 1-7, @ /6/ sach 4 # & 
Vidhano Parigata, Fase. 1-4 _ - ध to ed 8 
Visnu Smrti, (Text) Faac. 1-2 @ /6/ each 3 de 012 
Vivadaratnakara, (Text) Fasc. 1-7 @ /6/ gach .., छ wa 2: 90 
Vrhannaradiya 21518. 6) Faac. 2-6 @ /6/ ,,., Bes te ae A 
` Vrhat Svayambhi Purana, "asc. I-6 - a aw 9 4 
: % Tibetan Series, , 
_.Pag-8am Thi 870, Fase. 1-4 @ 1/ eaoh we 4 0. 
Sher-Phyin, Vol. I, Fase. 1-5; Vol. II, Fasc, 1-3; Vol. 1II, Fase. 1-6 
If/each ... ` 13 0 
,Rtogs brjad dpag hkhri_8’ii (Tib. & Sans.) Vol. I, Faso. 1-5; Vol. II 
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Fasc. 1-5, @ 1/12/ each १९ ० BO 18 
Akbarniamah, with Index, (Text) 79.80. -1-87 @1/each ... eae, 0 
Ditto ~ English Fasc,1-8 @1/each ..... ५११ w 8 0 
Arabic Bibliography, by Dr. A. Sprenger ^. ww 0 $ 
Badshahnimah, with Index, (Text) Fasc. 1-19 @ /6/ each ae Zo 2 
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Dietionary of Arabic Technical Terms, and Appendix, Fasc, 1-21 @ © 
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1 EEE RE ELBE MLE CME, प्ण पण Be 20 ney ctl 
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THE ^ 
| N N ॐ, AVY 
MARKANDEYA PURANA. GE -— 
ON (~, 
“ PRANSLATED BY = ९, wa 6 
7 B. PARGITER, BA, (= ( भ DES 
५९) ” 


BENGAL CIVIL SERVICE. 


= LATE BODEN SANSKRIT SCHOLAR, OXFORD, 


FASCICULUS IX. 
= 
CALCUTTA: 
PRINTED AT THE BAPTIST MISSION PRESS, = - 


= AND PUBLISHED BY THE 


ASIATIC SOCIETY, 57, PARK STREET, 


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LIST OF BOOKS FOR SALE 


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Advaita. Brahma Siddhi, (Text) Fasc. 1-4 @ /6/ each १०७ Ra:>.1 8 
Advaitachinta Kaustubhe, Fasc. 1-2. ‘es 9० ^^ ध 12 
*Aoni Purana, (Text). 7880. 4-14 @ /6/ each .. es, (कः 2 
Aitaréya Brahmana, Vol. I, Fase..1-5 and Vol. IT Frage. 1-5; Vol. IW,’ §3 ; 
Faac. 1 -6, Vol. lV, Faac. 1-5 @ /6/ श "व ~ 
Annu Bhisyam, (Text) Fasc. 2-5 @ /6/ each ne 4 1 | 38 
Aphorisms of Sindilya, (Hnglish) ०48९. 1 = ` ॥ + 1 
Astasihasriki Prajfiaparamitai, (Text) 7986. 1-6 @ /6/ each 9... 4: 
ˆ Agvavaidyaka, ' (6 डौ) 0०66. 1-2 @ /6/ 880४0 =, 1 14 
Avadana Kalpalata, (Sana. and Tihetan) ए 01. I, Faac. 2~-ह $ Vol. IL. Fasc. ` ध 
1-6 @ 1/ each - eee (४ 9. OY 
Bala Bhatti, Vol. I, Fasc. ` Ae iene 6. ` 
Baudhayana Srauta Sutra, Fasc. 1-2 @ /6/ each ०७७ 9०8, 0: -13 
*Bhamati,.(Text) Fase. 4-8 @ /6/ each as इ 1.1.13 
Bhatta Dipika Vol. 1, Faac. 1+5 a “ii sak ००. Ll 14. 
Brhaddévata (Text) Faac. 1-4 @ /6/ each ‘ ४ 1716 
Brhaddharma Purina, (Text) 7280, 1-6 @ /6/ ७४९0 =, us ees 4 
Bodhicaryavatara of Cantidevi, Fasc. 1~3 „2५: ५७6 व | 2 
Catadusani, Fasc. 1-2 | eri! | ams | 
Catalogue of Sanakrit Books and MSS., Faac. I-4 @ 2/ each ma Bi: 0 
Qatapatha Brahniana,-Vol. I, Fasc. 1-7; Vol. III, Fase. 1-5 ००० 4 8 
Qatasahasrika-prajnaparamita (Text) Part I, Fasc. 1-8 @ /6/ each ,,, 3 0 
*Caturvarga Chintamani (Text) Vola. II, 1-25; III. Part I, Faso. 1-18 ’ 
Part II, Fasc. 1-10 @ /6/ each; VolIV, Fasc. 1~3 exe we 2] 0 
Qlokavartika, (Huplish) Faac. 1-5 ... 3° <3 
Qrauta Sutra of Apastamba, (Text) Fasc. 4-17 @ /6/ each ieee ore 
Ditto `, , Qankhayana,(Text) Vol. I, Fasc. 1-7; Vol. II,, Fasc. | 
1-4; Vol. III, Fasc. 1-4 @ /6/-each; Vol 4, Fasc. 1 ८ 6. 0 
Qri Bhishyam, (Pext). Fasc. 1-3 @ /6/ eac ae ae on? og 
Dan Kriya Kaumudi, Fasc. 1-2 र he ४0; 42 
Gadadhara Paddhati Kilasara, Vol [, Fasc. 1-7,,, eee we 9 70 
» Kala Madhava, (Text) Fasc. 1-4 @ /6/ ण्डो = ,,, me eee | 8 
^ ‘Kala Viveka, Fasc..1-6 ... त थ 9 4 
Katantra, (Text) Fagc. 1-6 @ /12/ each ^ ति १ 8 
` Katha Sarit Sigara, (1001180) Fasc. 1-14 @ /12/ each a 41101 Bi. 
Kurma Purana, (Text)‘Paac..1-9 @ /6/ each -` ,, erage १. 
Lalita-Viatara, (English) 7880, 1-3 @ /12/.each = क "9. 
Madana Parijata, (Text) Faac. 1~11 @ /6/ each : 4 3 
Mahe MT ^) Fase. 1-9 & Vol. II, Fasc. 1-12 @ /6/ . - 
eac | - 
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Markandéya Purana, (English) Fasc. 1-8 @ /12 each . Be ' £6 Or. 
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_ Nityacarapaddhati Fasc. 1-7 (Text). @ /6/ we (9 10 
Nityacarapradiph Fasc. 1-5 क 0 eo os 1. 14 
ayes oul: ene £ Ce a ni 0. 10 
aya Kusumifijali Prakarana (Text) Vol. I, Faac, ~ : ae ६, 
| ^ Gti णः (Text) fs 6 ue Il, Faso, : 


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Padumawati Faso 1 4 @ 2/ vee ०७७ ees Rp / 


Paricista Parvan, (Text) Fasc, 1-5 @ /6/ each ... sis te 
Prakrita-Paingalam, Fasc..1-7 @ /6/ each १ pe bi 
Prithiviraj Rasa, (Text) Part 11, 1४86. 1-5 @ /6/ each == ,, ee 

Vitto | er ‘Part II, Fasc. 1 क. at ८ 
Prakrta Laksanam, (Text) Fasc. 1 


Paragara oe rti, (Text) Vol. I, Fase. 1-8 Vol. II, Fase. 1-6; Vol. III 
Fasc. 1 क; /6/ edch FP ‘ 

Paracara, Ingtitutes of (1001181) | .., sate 

ae ntimani(HEngliah) Fase. 1-3 @ /12/ each १, ए 

*Sama Védd Samhita, (Text) Vols. I, Fase. 5-10; II, 1-6; 711, 1-7; 


IV, 1-6;/V, 1-8, @ /6/ each 18.86. =. ane vee 
Sankhya Gtra Vrtti, as Fasc. 1-4 @ /6/ each tes Oo Nae 
Diitjo (Huglish) 1866. 1-3. @ /12/ each ,.,, ae 


Sraddba Kriya Kaumnudi, Faso, 1-6 . 
Sucruta Samhita, (Hng.) 78.86. 1 @ /12/ =. = ,,, ध ase 
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Tandys Brahmana, (‘Text) Fasc. 1-19 @ /6/ each 
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Vrhat Svayambhu Purana, Faac. 1-6 ss 
Tibetan Serres 
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Shar-Phyin, Vol. I, 2.86. 1-6; Vol. 11, Fasc. 1-3; Vol. 111, Faso. 1-6 
. @11 each ... 
Rtogs brjod dpag hkhri 8429 (Tib. & Sans.) Vol. I, Fasc. 1-6 5. Vol. II 


e668 eee oes 


Fasc. 1-6 @ 1/ 62९7 =... ase ote 
Arabic and Persian Series ! 

’Alamgirnamah, with Index, (Text) Fasc. 1-13 @ /6/ ९४611 ,,, - is 
Al-Muqaddasi (English) Vol. I, Fasc. 1-3 @ /12/ ane 


Ain-i-Akbar1, (Text) Fasc. 1-22 @ 1/ sach a 
Ditto (English) Vol. I, Fasc. 1-7, Vol. II, Fasc. 1-5, Vol. III, 


Fasc. 1-5, @ 1/12/ each ae 2 


Akbarnamah, with Index, (Text) 12.86, 1-87 @1/seach_ ... fae 
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Arahic Bibliography, by Dr. A. Sprenger ta 

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Catalogue of Arabic Booka and Mannecripta 1-2 

Gatalogus of the Persian Books and Manuacripts in the Library of the 


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Dictionary of Arabic Technical Terms, and Appendix, Fasc. 1-21 @ 
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ach oer ५११ 
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` 016 of Azadi, (Text) Fasc. 1-4 @ /6/ 68617 - ... a 
Haft Asman, Hiatory of the Persian Masnawi, (Text) Fasc. 1 re 
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7 20811, with Supplement, (Text) 51 Fasc. @ /12/ each... 
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‘Index. to Vol. I, Fasc. 10-11; Index to Vol. II, Fasc, 10-12 
Index. to Vol. III,- Fasc. 11-12@ /6/ each ae ae 

Maghazi cf Waqidi, (Text) Fasc. 1-6 @ /6/ each ष ध 


& 0 
1 14 
2 10 
1 14 
0 12 
1 8 
7 8 
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12 6 
1 8 
2 4 
2 4 
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Muntakhabu-t-lawarikh, (Text) Fase. 1-15 @ /6 each... ५. 6 10 
Muntakhabu-t-Tawarikh, (English) Vol. I, Faso. 1-7 : Vol. I]. Faac. 

1-5 and 3 Indexes; Vel. 111, Faso. 1 @ /12! each sar co Mor ke 0 
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Ma’asir-i-’Alamgiri, (Text), Faso. 1-6 @ /6/ each on es. 4 
Nukhbatu-l-Fikr, (Text)-Fasc. 1 pe 0 6 
Nizami’a Khiradnamah-i-Iskandazi, (Text) Tage. 1-2 | 12|| each ] 8 
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Ditto Ditto (English) Faec. 1-5 ne mie 48. ae 
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01५0 (English) Fasc. 1-14 @ /12/ each” sei . 10 8 

Ditto Index १. 0 
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TVarikh-i-Firizshahi, of Shama-i-Siraj Aif, (Text) Faso. 1-6 @ /6/ eac 2 4 
Ten Anoient Arabic Poems, Fase.1-2 @ 1/8/ each ida _ Geass, Oe 
Wis o Ramin, (Text) Fasc. 1~5 @ /6/ each भ ४ . 9.1. 14 
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