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THE GIFT OF
The Markandeya Purana
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Cornell University
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The original of this book is in the Cornell University Library.
There are no known copyright restrictions in the United States on the use of the text.
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
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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
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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
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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.
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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
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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
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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
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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]
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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
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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
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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
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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
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160
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167
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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). =,
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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.
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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.
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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.
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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,
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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
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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.
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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 ?
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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,
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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 ?
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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.
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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
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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.
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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 ?
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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,
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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.
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CANTO XIV.
Canto XIV.
Jada’s* narrative (continued)—The conversation with Yama’s officer.
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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,
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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,
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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
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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).
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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.)
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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.
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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.
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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.
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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.)
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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.
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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
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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
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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
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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 ¢
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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.
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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,
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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
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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,
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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
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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 ?
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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
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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-
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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.
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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.
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‘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.
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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.”
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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.
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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?
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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.
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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,
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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 ?
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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
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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-
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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).
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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,
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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 ?
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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 ?
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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-
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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
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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
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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
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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
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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-
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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.
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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 £?
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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,
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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:
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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.
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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-
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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 >
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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.
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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
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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 ?
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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-
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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.
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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.
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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.
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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.
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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.
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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 ?
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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 ?
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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.
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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
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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
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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.
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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
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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.
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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 ?
-
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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
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45
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49 50
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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.
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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.
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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.
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36
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38
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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.
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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.
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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.
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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.
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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.
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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.
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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 ?
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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,
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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.
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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—
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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.)
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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
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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.
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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 ?
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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
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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
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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.
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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.
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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.
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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.
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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.
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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,
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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.
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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.
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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,
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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.
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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.
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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
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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,
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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,
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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,
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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.
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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 ?
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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
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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
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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
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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
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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
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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 ?
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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
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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
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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 £
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18 19
20
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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
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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
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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
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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.
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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,
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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
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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 ?
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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 ?
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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.
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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).
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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.
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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,
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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.”
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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.
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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 ?
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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
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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
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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.
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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.
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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.
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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 ?
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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.
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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.
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* 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.
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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.
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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.”
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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.
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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.
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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
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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 ?
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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
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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
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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.”
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21 22
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24 25
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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.
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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
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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.
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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.
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“i
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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
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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 ^. -#
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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.
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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.
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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
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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 ?
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24
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28
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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.
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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
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91.
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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 ?
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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
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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.
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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 §.
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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.
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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,
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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,
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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.
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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
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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.
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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.
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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
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18
19 20 2)
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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,
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48
49:
50
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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.”
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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
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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.
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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
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31
32
33
34
39
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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
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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
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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
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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
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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
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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,
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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 ?
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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.
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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 ?
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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,
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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.
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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 ?
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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.
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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.
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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
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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.
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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.”’
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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!
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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!
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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 ?
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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.
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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,
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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
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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 ;
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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,
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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.
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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
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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,
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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.
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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.
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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
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11
12
13 14
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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
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23
24
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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,
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44,
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48
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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
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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
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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
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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,
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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.
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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,”
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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
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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
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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.
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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,
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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.
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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.
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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.”
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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,
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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.
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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
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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.
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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.
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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
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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.
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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.
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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.”
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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.
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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,
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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!
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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,
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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,”
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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.”
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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.
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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,
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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,
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19
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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
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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
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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 ?
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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
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81
32
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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.”
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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,’
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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.”
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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
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21
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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.
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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)
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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.”
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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.
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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 ?
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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
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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.
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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.
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29
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27
28
29
30
31
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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.
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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 |
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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
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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 {
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40
41
42
43
44,
45
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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
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68
69
70
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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
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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
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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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TRANSLATED BY ` 1. E} PARGITER, C र brary
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CALCUTT
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Chaitanya-Chandrodaya Nataka, (Sans.) Fasc. II—III @ /6/ each Chaturvarga Chintémani, (Sans.) Vola. I, Faac. 1—11; II, 1—25;- III
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Katha Sarit Sagara, (English) Fasc. I—XIV @ /12/ each
Kaushitaki Brabmanapanishada, Fase. IT
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Advaita Brahma Siddhi. Fasc. I—-II @ /6/ each we Rs. Agm Purana, (Sans.) Faac. LI—XIV @ /6; each Pe a Anu Bhaéahyam, Fase.I .. me Aitareya Aranyaka of the Rig Veda. (Sans.) Fasc. I—V @ /6/ 6६५29 .. Anphoriama of Sandilya, (English) Faac. I = Annorisma of the Vedanta, (Sana } Faac. LIT. V—XIII @ /6/ cach a, Aahtaséhasrika Prajndparamita, Fasc. I—VI@/6/each .. ay Aavalayana Grihya: utra, Fase II—1V @ /6/ . A 96 Aavavaidyaka, Fasc. I—V @ /6/ each - Avadana Kalpalata by Kshemendra (Sans. & Tibetan) Vol. I Fase.I ., Bhamati. (Suna.) Fase. I—VIL] @ ,;6; each ६ Ei Pranma Sitra. (English) Fase. I... . १७ Sa Brihaddharma Puranam, Faac. I—I] @ /6/ each ६ Bribit Aranyaka Upanishud. Sana.) Fasc, VI. VIT & IX @ /6/each १,
Ditto (English) Fase. II—11! @ /6/ each ५५ a Brihat Seu hita. (Sans.) Fase. II—1IL. V—VII @ /6/ each... a Chaitanya-Chandrodaya Nataka, (Sana.) Faac. 1I—III @ /6/ each in
¡ Part I Fase 1—18, Part Il. Fase. 1—2.@ /6| each Chhandogva DU naniehad. {Enelishy Faac. [I a
Daaarupa, Faac. II] and II] @ /6/ ve
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Hindu 8571090 $, (English) Faac. I—III @ /6/ each Kala Madhuba, (Sana.) Fasc. I—1V @ /6/ Katantra. (Sane) Fasc. 1—VI @ /1 :/ each
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‘Narada तपना, (Sans.) Kase. [-1 [1 @ /6/ oe Nayavartikam, (Sana) Fase. f
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. Ditto (English) Part II Fase, I ०७ ०१ Prakyitu Lakshanain. (Sans.) Fasc. 1 ` ५७ ee ० | Paragura Smriti (Sans.) Fasc. I—VIT @ /6’ each ०९ se Parasara. Institutes of (English) इच a an ar |“ Stauta Sitra of Apastamba, (San3.) Fase. [—XIT @ /6/ 68511 oe ` Ditto Asvaldyana, (Sans ) Faso. I—XI @ /6/ sack ०१ Ditto ` Lityayana (Sans ) Fasc. I—IX @ /6/ eich ee Ditto Sénkhéyana {Sans ) Fase. I—V @ /6/ each ०७ Bama Veda Sawhitd. (Sans.) Vols 1. Fasc. 2—10; LI, 1—6; ILI, 1-7; IV. 1—6; Vv. i—8s, @ /6/ ench Fasc. , «e ee ee ®ankhya Sutra Vritti (Sans.) Faso. | and II @ /6/ eich = ,, .. ee Sahitya Darpana. (English’ Fasc. I-IV @ /6/ each a ५9 , Ssnkhya Aphorisms of Kapila: (English) Fase. [ and II @ /6/each .. Sarva Daréuna Sangriha, (Sans.).Fasc. [1 ” .. ४९ र ‘Sankara Vijaya: (Sans ) Fase. IT and [TI @ /6/ sach ae ०४ ‘Saénkhya Pravachana Bhashya. Fasc. III (English prefice oly) ०* 871 Bhashyam, (Sans.) Fasc. I SF we as ०५ , डना Samhita. (Eng.) Fasc. I and 11 @ /12/ each ae es ~ Yaittiriya Aranya (Sans.) Fare. I—X1 @ ,6/ each ०७ ००. : +-Ditto Brdhmana iSans.) Fasc. I—XXIV @ /6/ each ,* sis Ditto ` Samhita. (Sans.) 1080. [I—XXXIV @ /6/ench .. ०५ Ditto Pratiéikhya. (Sans.) Fasc. [- [111 @ /6/ench, .. | ae Ditto and Aitareva Upanishads. (Sans.) Fasd. [1 and ILI @ /6/ each Vandya Branimana, : Sans.) Fasc. —XIX @ /6/ each oe ae Yativa Chintémani. Fasc. 1—X (81118. ) @ /6/ each ee ee गृणा डा Sat’sxi, (Sans.) Fasc. 1 . oe च. ee ee Utiara Naishadha. (Sans.) Fasc. ITI. V—XI1 @ /6/ each .. ee
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Beule’s Oriental Biographical Dictionary. pp 241. 4६0. thin paper’ ,, Dictionary of Arabic Yechnical<lerms, and Appendix, Fasc. '—XXI @
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TRANSLATED BY F. E. PARGITER, ए, A.,
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Advaita Brahma Siddhi, (Text) Fasc. 1-4 @ /6/ each ses Rs. *Aoni Purana, (Text) Fasc. 2-14 @ /6/ each.
Aitareya Aranyaka of the Rig Veda, (Text) Fasc. 1-5 @ /6/ each Aitareya Brahmana, Vol. I, Fasc. 1-5 and Vol. II, Fase. 1-5 @ /6 १ Ann Bhashyam, (Text) Fasc. 1-2-@ /6/ each =... ee Aphorisme of Sandilya, (English) Fasc. 1
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1-4 @ 1/ each ae ध # 1142080), (Text) Fasc. 2-8 @ /6/ each cee श me Brahma Satra, (English) Fasc. 1 र Ee oe > Brihaddevata (Text) Fasc. 1-4 @ /6/ each ns व ie Brihadharma Purana, (Text! Fasc. 1-5 @ /6/ each ‘ Brihadaranyaka Upanishad (English) Fasc. 2-3 @ /6/ each Chaitandya-Chandrodaya Nataka, (Toxt) Fasc. 2-3 @ /6/ each *Chaturvarga Chintamani (Text) Vols. 11, 1-25; III. Part I, Fasc. 1-18 Part II, Fase. 1-10 @ /6/ each... 2 of *Chhandogya Upanishad, (English) Fasc.2 - ,. *Hindu Astronomy, (English) Fasc. 2-3 @ /6/ each Kila Médhawa, (Text) Fasc. 1-4 @ /6/ each ` Katantra, (Text) Fasc.-1-6 @ /12/ each Katha Sarit Sagara, (English) Fasc. 1-14 @ /12/ each Kirma Purana, (Text) Faso..1-9 @ /6/ each =... *Lalita- Vistara, (Text) Fasc. 83-6 @ /6/ each =... Ditto (English) Fasc. 1-3 @ /12/ exch (1 Madana Parijata, (Text) Fasc. 1-11 @ /6/ each a a Mannutika Sangraha, (Text) Fasc, 1-3 @ 1 680 i ne *Markandeya Purana, (Text) Fasc. 4~7 @ /6/ eacli Markandeya Purana, (English) Fasc. 1-4 @ /12 ,each 11080 88. Darsana, (Text) 7980. 3-19 @ /6/ each *Narada Smriti, (Text) Fase. 1-3 @ Nyayavartika, (Text) Faso. 1-3 @ /6/ *Nirukta, (Text); Vol. III, Fasc. 1-6; Vol. IV, Fasc. 1-8 @ /6/ each *Nitisara, or The Elements of Polity, By Kamandaki, (Sans.) Fasc. 2-5 /6/ each ; ‘ Nyayabindutika, (Text) : क एफ Kusnmanjali Prakarana (Text) Vol. I, Fasc. 1-6; Vol, II, Faac 1-3 @ /6/ each ४ Parisishta Parvan, (Text) Fasc. 1-5 @ /6/ each et
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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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THE MARKANDEYA PURANA.
TRANSLATED BY ए. E. PARGITER, B. 5. BENGAL CIVIL SERVICE. LATE BODEN SANSKRIT SCHOLAR, OXFORD.
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FASCICULUS V. णावा प व का मि CALCUTTA: PRINTED AT THE BAPTIST MISSION PRESS,
AND PUBLISHED BY THE ASIATIC SOCIETY, 57, PARK STRERT.
1897.
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of the Fasciculs being out of stock.
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
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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
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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 Rtogs brjod dpag hkhri S’in (Tib & Sans.) Vol. I, Fase. 1-5; Vol. II Fasc. 1-5 @ 1/ each ... ५+ 10 Arabic and Persian Series
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’Alamgirnimah, with Index, (Text) Fasc. 1-13 @ /6/ each Pra ^ Ain-i-Akbari, (Text) Fasc. 1-22 @ 1/ each os 22 ` Ditto (Hnplish) Vol. I, Fase. 1-7, Vol. II, Fase. 1-5, Vol. IT] Fagc. 1-5, @ 1/12/-each ८ 29 ` Akharnamah, with Index, ( we: Fasc. 1-37 @ 1/ 826} =... a abic Bibliography, by Dr. A. Sprenger or न th Tiss, (Text) Fasc: 1-19 @ /6/ each ध
Catalogue of the Persian Books and Manuscripts in the Library of the Asiatic Society of Bengal. Fasc. 1 3 @ 1/ each ~ Dictionary of Arahic Technical Terms, and Appendix, Fase. 1-21 @
1/ each 21.
Farhang-i-Rashidi, (Text) Fasc. 1-14 @ 1/ 14 ए तथा, or, Tisy’s list of Shy’ah Books, (Text) Fasc. 1-4 @ /12/ h 3 Futih-ush-Sham of Waqidi, (Text) Fasc. 1-9 @ /6/ each 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 Index to Vol. 11, Fasc. X & XI @ /6/each =... ie de
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* The other Fasciculi of these works are out of stock, and complete copies cannot be
su pplied. =
Maghazi of Waqidi, (Text) Faso. 1-5 @ /6/ each pas as
Muntakhab-ut-Tawarikh, (Bext) Fasc. 1-15 @ /6/ each .. Muntakhab-ut-Tawarikh,.(English) Vol. I, Faso, 1-3; Vol. II, Faso
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Nizami’s Khiradnamah-i-Iskandari, (Text) Fase. 1. and 2 @ /12/-each
Riyazu-s-Salatin, (Text) Fasc. 1-4 @ /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 ~ ...
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COLLECTION OF PRIENTAL Works
PUBLISHED BY THE ASIATIC SOCIETY OF BENGAL. New Seruiss, No. 947.
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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, ; No. 57, PARK STREET, CALCUTTA, AND OBTAINABLE FROM THE SOCIETY'S AGENTS, MES§RS. LUZAC & 00. 46, Great Russett Street, Lonpon, W.C., anp Mn. 0770
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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/ *Nitukta, (Text) Vol. JIJ, Fase. 1-6; Vol. IV, Fasc. 1-8 @ /6/ each
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` 010 (English) Part II, Fasc. 1 ~ .. QO: 12: Prakrta Laksanam, (Text) Faso. 1 1 8 ` एश, Smrti, (Text) Vol. I, Fasc. 1-8; Vol. IJ, Fasc. 1-6; Vol. III Fasc. 1-5 @ /6/ each a 7 = ` 2220803, Institutes of (English)... 9 12 .. *Sama Véda Sathhita, (Text) Vols. I, Fasc, 5-10: II, 1-6; III, 1-7
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Sankhya Sitra Vrtti, (Text) Fasc. 1-4 @ /6/ each ee eae 8 Ditto (English) Fasc. 1~3 @ /12/ each... we 2 4 Sucruta Samhita, (Eng.) Fasc. 1 @ / ७५ we O 12 *Taittereya Samhita, (Text) Fasc. 11-42 @ /6/ each es 1. 0 ‘Tandya Brahmana, (Text) Fasc. 1-19 @ /6/ each 2 Tattva Cintamani, (Text) Vol. I, Fasc. 1-9. Vol. II, Fasc. 1-10 Vol. ITT, Fase, 1-2, Vol. IV, Fasc. 1, Vol. ए, Fasc. 1-5, Part 1 ए, Vol. IT - Fase. 1-7.@ /6/ each nae 12 12 Trikanda-Mandanam, (Text) Fasc. 1 & 2 @ /6/ क न Tul’si Sat’sai, (Text) Fagc. 1-5 @ /6/ each ; 1 .14 Uvasagadasio, (Text and English) Fase. 1-6 @ /12/ we & 8 | प 05 Purina, (Text) Fasc. 1~14 @ /6/ each 5 4 “Vayu Purana, (Text) Vol. I, Fasc. 2-6; Vol. II, Fase. 1-7, @ /6/
each - 4 8 Visnu Sirti, (Text) Fase. 1-2 @ /6/ each र 0 ` 12 Vivadaratnikars, (Text) Fasc. 1-7 @ /6/ each er oes -30
ˆ Vrhanniradiya Purana, (Text) Fasc. 1-6 @ /6/ a - 0 Vrhat Svayambhi Purana, Fasc. I to V ४ sas 4. AA
| Tibetan Series
' Pag-Sam Thi 870, Fase. 1-4 @ 1/ each 4 0 Sher-Phyin, Vol, I, Fasc. 1-5; Vol. II, Fasc. 1-3; Vol. III, Fasc. 1 to 4
@ 1/ each ... 12 0
Rtogs brjod dpag hkhri 840 (Tib. & Sans.) Vol. I, Fasc. 1-5 ; Vol. II ` Fage. 1-5 @ 1/ each ... 10 0 - Arabic and Persian Series | , 7Alamgirnamah, with Index, (Text) Fasc. 1-13 @ /6/ each... | we 4 14 Al-Mugaddasi (English) Vol. I, Fasc, 1 ‘ae ee bi Oe 12 Ain-i-Akbart, (Text) Fasc. 1-22 @ 1/ each 22 0 Ditto (Bnelish) Vol. I, Fasc..1-7, Vol. II, Fasc. 1-5, Vol. III
Fasc. 1-5, @ 1/12/ each र „ 29 12
Akbarnimah, with Index, (Text) Fasc. 1-37 @ 1/ 6261 ` ,,, 0 0
Ditto English Fasc, I-III @1/ each .i. ५५१ 9: 0
~ Arabic Bibliography, by Dr. A. Sprenger धः 6
Badshahnamah, with Index, (Text) Fasc. 1-19 @ /6/ each ¢ 9 ‘Catalogne of the Persian Books and Manuscripts in the Library of the
“ Asiatic Society of Bengal. Fasc. 1-3 @ 1/ each 38 0
Dictionary of Arabic Technical Terms, and Appendix, Fasc. 1-21 @ ot ^
1/ each FE oe i-Rashidi, (Text) Fasc. 1-14 @ 1/ each 14 0 Fihrist-i-Tisi, or, Tasy’s list of Shy’ah Books, (Text) Fasc. 1-4 @ /12)
each ५ oe : Futih-ush-Sham of Waqidi, (Text) Fasc. 1-9 @ /6/ eaoh =... mo oe 6
` Ditto of Azadi, (Text) Fasc. 1-4 @ /6/each =... ame 8 Haft Asman, History of the Persian Masnawi, (Text) Fasc, 1 १, 0 12 History of the Caliphs, (English) 7880. 1-6 @ /12/ 6261 ... wa Iqbalnamah-i-Jahangiri, (Text) Fasc. 1-3 @ /6/ each tee ^“ 1 2
| इए, with Supplement, (Text) 51 Fasc. @ /12/each =, 384
: M nl-Umara, Vol. I, Fasc. 1-9, Vol. II, Fasc. 1-9; Vol III, 1-10 Tee to Vol. I Fasc. X & XI & Index to Vol. ITI, Fasc. XI & XII Index to Vol. II, Fase. X, XI & XII @ /6/ each ४8 49) 9 The other Fasciculi of these works are out of stock and complete copies cannot ke sapplied
Maghizi of Waqidi, (Text) Fasc. 1-5 @ /6/ each a. Re. 1 14 Muntakhabu-t-Tawarikh, (Text) Fasc. 1-15 @ /6/ 620 .... 5 10 Muntakhabu-t-'lawarikh, (English). Vol. I, Faso. 1-7; Vol. II, Fasc 1-5 @ /12/ each ss 0 0 Montakhabu-l-Lubab, (Text) Fasc. 1-19 @ /6/ each sos ५. 2 Ma’isir-i-’Alamegiri, (Text), Fasc. 1-6 @ /6/ each se 2 4 Nokhbatu-l-Fikr, (Text) Fase. 1 a 0 6 Nizimi’s Khiradnimah-i-lskandari, (Text) Fasc. Land 2 @ /12/ each 1 8 Riyazu-s-Salatin, (Text) Fasc. 1-5 @ /6/ each ... 1 14 *Suyity’s Itqin, on the’ Exegetic Scienoes of the Koran, with Supple- ment, (Text) Fasc. 7-10 @ 1/ each + £* 0 J'abaqat-i-Nasiri, (Text} Fasc. 1-5 @ /6/ each us i, Ae 19 Ditto (English) Fasc, 1-14 @ /12/ each .10 8 Ditto Index 1 0 Tarikh-i-Firiz Shahi of Ziyau-d-din Barni (Té&t) Fasc. 1~7 @ /6/each... 2 10 Tarikh-i-Firizshéhi, of Shams-i-Siraj Aif, (Text) Fasc. 1-6 @ /6/ each... 2 4 Ten Ancient Arabic Poems, Fasc. 1 & 2 @ 1/8/ each Pe . ॐ 0 Wis o Ramin, (Text) Fasc. 1-5 @ /6/ each . 1 14 Zafarnamah, Vol. I, Fage. 1-9, Vol. II, Fasc. 1-8.@ /6/ each 6 6 Tuzuk-i-Jahéngiri, (Hng.) 7280, ॥ =, vue ००७ ९ 7 ASIATIC SOCIETY’S PUBLICATIONS. 1, ^ 6147106 Ruszarcnes. Vol. VII, Vols. XIII and XVII, and Vols. XIX and XX @10/each ... 50 90 2, Procrrepines of the Asiatic Society from 1865 to 1869 (incl.) @ /6/ per No.; and from 1870 to date @ /8/-per No 8. JoURNAL of the Asiatic Society for 1843 (12), 1844 (12), 1845 (12), 1846 (5), 1847 (12), 1848 (12), 1866 (7), 1867 (6), 1868 (6), 1869 (8), 1870 (8), ` 1871 (7), 1872 (8), 1878 (8) 1874 (8), 1875 (7), 1876 (7), 1877 (8), 1878 (8), 1879 (7), 1880 (8), 1881 (7), 1882, (6), 1883 {5}, 1884 (61, 1885 (6), 1886 (8), 1887 (7), 1888 (7), 1889 (10), 1890 (11), 1891 (7), 1892 (8), 1898 (11), 1894 (8), 1895 (7), 1896 (8), 1897 (8), @ 1/8 per No. to Members and @ 2/ per No. to Non-Memhera N. B.—The jigures enclosed in brackets give the number of Nos. in each Volume. 4, Centenary Review of the Researches of the Society from 1784-1883 3 0 General Cunningham’s Archeological Survey Repori for 1863-64 (Extra No., J. A. 8. B., 1864) ... 2 0 Theobald’s Catalogue of Reptiles in the Museum of the Asiatic Society (Extra No., J. A. 8. B., 1868) Ane 2 0 Catalogue of Mammals and Birds of Burmah, by HE. Blyth (Extra 1३ ०. 4.0. 199) oe 0 Introduction to the Maithili Language of North Bihar, by G. A Grierson, .Part II[,- Chrestomathy and Vocabulary (Extra: No.,
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THE
MARKANDEYA PURANA.
TRANSLATED BY ए. 2. PARGITER, B.A., BENGAL CIVIL SERVICE.
LATE BODEN SANSKRIT SCHOLAR, OXFORD
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Complete conies of thoaa works marked with an aeteriek * cannot ba aupplied—vome ~ of the Fasciculs being out of stock ~ ~ ।
BIBLIOTHECA INDICA. me Sanskrit. Series.-
1
। Advaita Brahma Siddhi, (Text) Fasc. 1-4 @ /6/ each nee Rs.) 8
Advaitachinta Kanstnbhe, 7866. 1... saa sxe ao oO = 0 *Aoni Purina, (Text) Fasc. 4-14 @ /6/ each =, ,,. one eas, 2 Aitaréya Brahmana, Vol. I, Fase. 1-5 and_Vol. II, Faso. 1-8; Vol: 11I, ~ :
Faec. 1-5, Vol. 1V, Fase. 1-5 @ /6/ eee ae 0. Ann Bhisyam, (Text) Faec. 1-5.@ /6/ each ies = ion aed! Bia 4 71018708 of Sandilya, (English) Faec. 1 : oO: =e Astasahasriké Prajfaparamita, (Text) Fasc. 1~6 @ /6/ each- na, Agvavaidyaka, (Text) Fase: 1-5 @./6/-eac - 1. 14 Avadina Kalpalatfa, (Sans: and Tibetan) ए 61. 1, Fasc. 1-5; Vol.-II. Fasc. = `
1-5 @ 1/ 88८7 = sas ee „ 10 9 *Bhamati, (Text) 180. 4-5 @ /6/each =, = ,,, » 1 14 Bhatta Dipika Vol. 1, Fasc. 1-4 ००५ sas | 8 Brhadddvata (Text) Fasc. 1-4 @ /6/ each. 0 041 8. Brhaddharma Purana, (९५४) 7286. 1-6 @-/6/ each 4 oe ee Bodhicaryavatara of Cantidevi, Fasc. 1-2 ०५७ ००७ < + 9 1 Catadusani, 7886. 1 ' ; ०० 0 6 Catalogue of Sanskrit Booka and MSS., Fasc. 1-8 @ 2/ 880 ` ` ,,, 6 0 . Qatapatha 15097१०४, Vol. I, Fasc. 1-7; Vol. 11, Fasc. 1. >, => 8 <0 Catasahasrika Prajnaparamita, (Text) Fasc. 1-5 @ /6/ each 1 i4 *Caturvarga Chintamani (Text)-Vola.tII, 1-23; III. Part I, Fase. 1-18,
Part Il, Fase..1-10 @ /6/each =, ४४ न ,,, 19 14 Qlokavartika, (English) 2886, 1-4 ... eee 0 *Qrauta Siitra of Apastamba, (Text) Fasc. 4-17 @ /6/each “5 4 _ Ditto Cankhayana, (Text) Vol. I, Fase. 1-7; एठा, II, Faac.
“` 1-4 3 Vol. 777, Fase. 1-4 ९/५ each bie Mai 5 10. Cri Bhashyam, (Text). Fasc, 1-3 @ /6/ each... ट ae ee oo Dan Kriya Kaumudi, Faso. 1-2 1 ms ~, SOF 1 Gadadhara Paddhati Kalasara, Vol I, Faac. 1-6.,. . + ~ 9 र Kala Madhava, (Text) Fase. 1-4 @ /6/ each ,,, ` ` ' ioe 11: ~
Kila Viveka, Fase. 1-5 ses sae = 2 1#-
~ Katantra, (Text) Fasc. 1-6 @ /12/ each (4 & ` Katha Sarit 97६8४, (English) Fase. 1-14 @ /12/ each ४ + 208: Kirma Purina, (169४) 7980, 1-9 @ /6/each ,;, . ~ ^ 9 OG Lalita-Vistara, (English) Fase. 1-3 @ /12/ each Sr ta ee 4 ` Madana Parijita, (Text) Faac. 1-11 -@ ‘al each व 4. 2. Mani Dhan pradipody ota, (Text) Fasc, 1-9 & Vol. II, Faso. 1-9 @ /6/ `
each - ‘Manutika Saggraha, (Text) Fasc. 1-3 @ /6/-each न i; 1 a: ‘Markandeya Purana, (English) Fasc. 1-7 @ 112 each 6 ५.0; ‘®Mimarmaa Dargana, (Text) Fasc. 7-19 @./6/ each 1h ` pee ae | Nyayavartika, (Text) Fasc. 1-5 @ /6/ | . wo 1 +. *Nirukta, (Text) Vol. [व], Faso. 1~6; Vol. 1 ए, 890. 1-8 @ /6/ each-... 5 ˆ 4 Nityacarapaddhati Fase. 1-7 (Text) @ /6/ . 9. 10 Nityacarapradiph Fase, 1-2 ध one ‘pee, ०० O 12 `
` Nyayabindutika, (Text) 0० 10 _Nyaya Kusnmiafjali Prakarang (Text) एणा, I, 0880, 1-6 Vol. 11, Faso, ~ -3 @, |6/ each ५९७
Padumawati, Faao. 1-4 @ 2/ a ee ae Rs 8 0 Parigista Parvan, (ext) Fasc. 1-6 @ /6/ each ... vee 11 Prikrita-Paingslam, Fasc. 1-7 @ /6/ ench we : ae cae 12 Prithiviraéj Rasa, (Text) Part I], 1886, 1-6 @ /6/ sack ह 1 14 Ditto (English) Part II, Faso. 1 2 ve fie OU: 1 Prikrta Laksanam (Text) Fasc. I |... 1 8 Paracara Smrtj, (Text) Vol. 1, 7886. 1-8; Vol. II, Faso, 1-6; Vol. । त Fasc. 1-6 @ /6/ each ... eS ४९ 7 8 Paracara, Institutes of (English = ,,, : 0 , 12 Prabandhacintamani (English) Fase. 1-3 @ /12/ each ५५५ 2 4
“Sima Véda 8111165, (Text) Vols. I, Fase. 5-10; IJ, 1-6; IL, 1 7: IV, 1-6; प, 1-8, @ /6/ sach Fase a
Sinkhya Siitra Vytti, (Text) Paso. 1-4 @ /6/ sach Ditto (English) Fase. 1~3 @ /12/ each
Sraddha Kriys Kaumndi, Fase 1-3
Sucruta Samhita, (Eng.) Faso. 1 @ /12/ 2
*Taittereya Samhita, (Text) Fasc. 14-45 @ /6/ each
Tandya Brahmana, (Text) Fasc. 1-19 @ /6/ esch
Trantra Vartika (English) Faso. 1...
Tattva- Cintamani, (Text) Vol. I, Fasc. 1-9, Vol. II, Fasc. 2-10 Vol. 111, Fasc. 1-2, Vol. 1 ए, Fase. 1, Vol. ए, Faso. 1-5, Part1¥V, Vol. TI Faso. 1-12 @_/6/ each ea Yes
Tattvarthadhigama Sutrom, Fasc. 1 ae a |
Trikanda-Mandanam, (‘lsxt) Faso. 1-3 @ /6/
Tnlai Sat’sai, (Text) Fasc. 1-5 @ /6/ each
Upsmits-bhava-prapajica-katha (Text) Fasc, 1-6 @ /6/ sach
Uvasagadasao, (Text and English) Fasc. 1-6 @ /1 2/
Varaha Purana, (Text) 7886. 1-14 @ /6/ ssch
Varsa Krya Kaumndi, Faso. 1-6 @ /6/
*Vayu Parana, (Text) Vol. I, Fasc. 2-6; Vol. II, Fasc. 1-7, @ /6/ each
> Vidhano Parigata, Fasc. 1-3 क “ ४18 Smrti, (Text) Fasc. 1-2 @ /6/ each
Vivadaratnakara, (Text) Fasc. 1-7 @ /6/ each
Vrhanniradiya Purana, (Text) ६8९, 1-6 @ /6/
Vrhat Svayambhi Purana, Faac. 1-6 9 ०५७
Tibetan Series । Pag-Sam Thi 878, Fase: 1-4 @ 1/ each Sher-Phyin, Vol. I, 72.86. 1-6; Vol. II, Fasc. 1-3; Vol. III, Faso. 1-5 @ 1/ each ... 13 0 Rtogs brjod dpag hkhri 8’ia (Tib. & Sans.) Vol. 1, Fase. 1-5; Vol. II Fasc. 1-6 @ 1/ gach ... ‘va melo 0 Arabic and Persian Series ’Alamgirnamah, with Index, (ext) Fasc. 1-13 @ /6/ each... we & 14 Al-Muqaddaai (English) Vol. I, Fasc. 1-3 @ /12/ भः oe 4 Ain-i-Akbari, (Text) Fasc. 1-22 @ 1/ esch ; we we 0 Ditto (English) Vol. I, Fase. 1-7, Vol. II, Fasc. 1-6, Vol. LIT, Fasc. 1-5, @ 1/12/ each as 009. | Akbarnamah, with Index, (Text) Fasc. 1-37 @1/esch =... ¢ dca OT Ditto English Fasc, 1-8 @ 1/ each ae eee ०० 8 Arabic Bibliography, by Dr. A. Sprenger ive 20 Badshahnamah, with Index, (Text) Fasc.-1-19 @ /6/ each ree Catalogue of-Arabic Books and Mannecripts = 1 † Catslogne of the Persian Books and Mannacripts in the Librar y of the Asiatic Society of Bengal. Fasc. 1-3 @ 1/ each 3 . ` ~ Diotionary of-Arsbic Technical Terms, and Appendix, Faso. 1-21 @ rr pene | pachial (a t) Fasc. 1-14 @ 1/ each .> 14 ang-i-Rashid}, (Tex ASC = ' 1 or, Tusy’s list of Shy’ah Books, (Text) Fasc. 1-4 @ /12/ ach art ~ Futih-neh Sham of Widqidi, (Text) Fasc. 1-9 @ /6/ each ... - Ditto of Azidi, (Text) Fasc. 1-4 @ /6/ each Haft Asman, Hiatory of the Persian Masnawi, (Text) Fasc. 1 History of the Caliphs, (English) Fasc. 1-6 @ /12/ 820 = ,,, JqbaInamsh-i-Jahangiri, (Text) Fasc. 1~3 @ /6/ each Isabah, with Snpplement, (Text) 61 Fasc. @ /12/each —... Maasir-nl-Umara, Vol. I, Fasc. 1-9, Vol, II, Fasc. 1-9 Vol. [1], 1-10; index to Vol. I, Fasc. 10-11; Index to Vol. IT], Fasc. 11-12; a Index to Vol. 11, Fasc. 10-12 @ /6/ sach aie 3s 13 ध Maghazi of Waaidi, (Text) aac. 1-2 @ /6/ each ५९५ , 1
* The other Fasoiouli of theae works ars outof stock, and complete copies cannot
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MARKANDEYA PURANA.
TRANSLATED BY F. E. PARGITER, B.A, BENGAL CIVIL SERVICE.
LATE BODEN SANSKRIT SCHOLAR, OXFORD.
FASCICULUS VIII.
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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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sir-ul-Umara, Vol. I, 7280. 1-9, Vol. II, Faac. 1-9; Vol. 111, 1-10 + to Vol. I, 2:80. 10-lly Index-to Vol. - 111, Fase. 11-12 त Index.to Vol. 17, 7 ०8९; 10-12 & /6/ each soe tee 15 ॐ
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4. Centenary Review of the Researches of the Society from 1784-1883 .., 0 A sketch of the-Lurki language as spoken in Idastern ‘lorkistan, by 1. B. Shaw (Extra No., J.A.8.B., 1878) ह 4 0 Theobald’s Catalogue of Reptiles in the Museum of ths -4 81260 Society (Mixtra No., J.A.S.B.,1868) 2 0 Catslogue of Mammals and Birds of Burmah, by ए. Blyth (Extra No., J.A.8.B., 1875) 4 0 Introduction to the Maithili Language of North Jdihar, by G. A ४ Grierson, Part II, Chrestomathy and Vocabulary (Hxtra No., ; JA.S8.B., 1882) - ४ ध ५1 6. Anis-nl-Musharrabin see er ae as . 8 0 6. Catalogue of Fossil Vertsbrata छ 8 0 7. Catalogue of the Library of the Asiatic Society, Bengal, by W. A. Bion 3 8 8. Inayah, a Commentary on the Hidayah, Vols. 11 and LV, @ 16/ each... 32 0 9. Jawamln-l-‘ilm ir-riyézi, 168 pages with 17 plates, 4to. Part I ae 0 10. Khizanatu-l-’ilm on ध nee 0 11. Mahabharata; Vola. I] and 1V, @ 20/each ... ध 0 ©: 12, Moore and Hewitson’s Desoriptions of New Indiau Lepidoptera, Parts I-11], with 8 colowred Plates, 4to. @ 6/ eaoh Sui ` 18 0 13.. Sharaya-ool-Islam : ie eo ८ 4 0 14, Tihetan Dictionary, by Csoma de Kiris a ia ' "' 0 0 15. Ditto Grammar my ote 8 ( 16. Kagmixacabdainrta, Parts I २४ 11 @ 1/8/ ne i ae 8 -0 17, A descriptive catalogne of the paintings, statues, &o., in ths rooms of € are Asiatic 1 of Bengal by C. R. Wilson... 1 0 18, 811101४ on maps illustrating the Anoient Geograph 1३ + 01010 Btn 11803 oe ea Notioes of Sanskrit Manuscripts, Faso. 1-29 @ 1/ each == ,,, ear 0
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1 EEE RE ELBE MLE CME, प्ण पण Be 20 ney ctl a
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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) ”
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FASCICULUS IX. = CALCUTTA: PRINTED AT THE BAPTIST MISSION PRESS, = -
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४ of the Fasciculi bsing out of shock. the Fascicult bsing out of stock BIBLIOTHECA INDICA
ihe Sanskrit Seriés 23
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 | - Manutika Saggraha, (Text) Fasc. 1-8 @ /6/ each ooh : ( ae Markandéya Purana, (English) Fasc. 1-8 @ /12 each . Be ' £6 Or. *Mimamsaa Dargana, (Text) Fasc. 7-19 @ /6/ each 94 री $ 14 Nyayavartika, (Text) Faac. 1-6 @ /6/ a ee *Nirukta, (Text) Vol. IIT, Fasc. 1-6; Vol. IV, Faac.. 1-8 @ /6/ each ह ^ _ 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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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 Taittreya Samhita, (Text) Faac. 14-45 @ /6/ each १. Tandys Brahmana, (‘Text) Fasc. 1-19 @ /6/ each Trantm Vartika (English) Fasc. 1-3 @ /12/ = ,,, Tattvs Cintamani,.(Text) Vol. I, Fase. 1-9, Vol. II, Fasc. 2-10 VoLIII, Fase. 1-2, Vol. प्र, Fasc. 1, Vol. V, Fase. 1-5, Part पर, Vol. II, Fas, 1-12 @ /6/ each Tattyarthadhigama Sutrom, Fasc. 1-2 Trikduda-Mandanam, (Text) Fasc. 1-3 @ /6/ ei Upamiia-bhava-prapaiica-katha (Text) Fasc. 1-7 @ /6/ each Uvasazadasao, (Text and English) Fagc. 1-6 @ /12/ Be Vallals Carita, Faac. 1 Varahs Purana, (Text) Fasc. 1-14 @ /6/ each Varaa Krya Kaumndi, Fasc. 1-6 *Vayn Purana, (Text) Vol. I, Fasc. 2-6; Vol_II, Fasc. 1-7, @ /6/ each Vidhano Parigata, Fasc. 1-6 ०७५ Visnu Smrti, (Text) 7280. 1-2 @ /6/ Bach an : hee Vivaderatnakara, (Text) Faac. 1~7 @ /6/ each re Vrhannaradiya Purana, (Text) Faac. 2-6 @ /6/ ०७७ Vrhat Svayambhu Purana, Faac. 1-6 ss Tibetan Serres -Pag-Sam Thi 8’1i, Fasc. 1-4 @ 1/ each — , ५५ ११५ 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
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’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 ` Ditto English Vol. I, Faac. 1-8; Vol. II, Fasc.1 @ 1/ each ,,,
Arahic Bibliography, by Dr. A. Sprenger ta
Badshahnamah, with Index, (Text) Fasc. 1-19 @ /6/ each... +
Catalogue of Arabic Booka and Mannecripta 1-2
Gatalogus of the Persian Books and Manuacripts in the Library of the
_* Asiatic Society ef Bengal. 2,9.8९. 1-3 @ 1/ each ०५४ Dictionary of Arabic Technical Terms, and Appendix, Fasc. 1-21 @ 1/ each = स
Farhang-i-Rashidi, (Text) Faac. 1-14 @ 1/ each Wihriet-i-Tiagi, or, Tiay’s 1181 91 Shy’ah Books, (Text) Fasc. 1-4 @ /12/
ach oer ५११ ए Sham of Waaidi, (Text) Fasc. 1-9 @ /6/ each ... ie ` 016 of Azadi, (Text) Fasc. 1-4 @ /6/ 68617 - ... a Haft Asman, Hiatory of the Persian Masnawi, (Text) Fasc. 1 re History of the Calipha, (English) Fasc.1-6 @-/12/each .., ध lqbalnamah-i-Jahangiri, (Text) Fasc. 1-3 @ /6/ each- me ni
7 20811, with Supplement, (Text) 51 Fasc. @ /12/ each... gasir-ul-Umara, Vol. I, Fasc. 1-9, Vol. 11, Fasc. 1-9; Vol, III, 1-10 ‘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 0 12 ५ 4 12 6 1 8 2 4 2 4 0 12 12 0 7 2 2 4, 14 4, 0 12 1 2 2 10 4 8 0 6 5 4 2 4 4 8 2 4 0 12. '2 10 1 14 2 4, 4 0 14 lo 10 0 4 14 2 4 22 0 9 12 37 0 9. 6 0 9 ८ 2 2 0 ॐ 0 -21 0 14 0 3 0 2 6 1 8 0 12 4 8 1 2 88 A 13 2 1 14
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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 Muntakhabu-!-Lubah, (Text) Fase. 1-19 @ /6/ each i reer 2 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 Riyézu-s-Salatin, (Text) Fasc. 1-6 @ /6/ each | „ 1 14
Ditto Ditto (English) Faec. 1-5 ne mie 48. ae JTabaqat-i-Nagiri, (Text) Faso. 1-5 @ /6/ eaoh ... se (2. 10
01५0 (English) Fasc. 1-14 @ /12/ each” sei . 10 8
Ditto Index १. 0 Tarikh-i-Firiz Shahi of Ziyau-d-dim Barni (Text) Faso, 1-7 @46/ १५५ | 2 10 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 Zafarnamah, Vel. I, Fasc. 1-9, Vol, II, Fasc. 1-8 @ /6/ each (0 6 Tuzuk-i-eJahangiri (Eng.) Faso. Ate vee ९3 | 0 12
ASIATIC SOCIETY’S PUBLICATIONS, Asiatic ResearcHes.. Vola. XIX and XX @10/each ... 4 20 0 . 21५0८ एए एक 68 cf the Asiatic Society frem 1866 to 1869 (iucl.) @ is
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