The Vishnu Purana. Translated by Horace Hayman Wilson. 1840.

315:3 We have here the authority of the text for classing the Nándímukhas amongst the Pitris (see p. 297): the verse is ###, and the same Gańa or class is presently again named: ### The Mantra of the Vriddhi or festival Śráddha is also said, in the Nirńaya Sindhu, to be ###. According to the authorities, however, which are cited in that work, there seems to be some uncertainty about the character of the Nándímukhas; and they are addressed both as Pitris and gods: being in the former case either the ancestors prior to the great grandfather, ancestors collectively, or a certain class of them; and in the latter, being identified with the Viśwadevas, or a class of them called also Úrddhavaktra. The term Nándímukha is also applied to the rite itself, or to the Vriddhi Śráddha, and to one addressed to maternal ancestors. Nirńaya Sindhu, p. 268, &c.

316:4 "An oblation of water must be next presented from the joined palms of the hand, naming the deceased and the family from which he sprang, and saying, 'May this oblation reach thee.'" As. Res. VII. 244. The text has, ###.

316:5 The proper period of mourning is ten days, on each of which offerings of cakes, and libations of water, are to be made to the deceased, augmenting the number of cakes each day, so that on the last day ten cakes are presented. When the period is shorter, the same number of ten cakes must be distributed amongst the several days, or they may be all presented on one day. Nirńaya Sindhu, p. 429.

316:6 It should be, more correctly, on that day on which the mourning ceases, or, as previously mentioned, the first, third, seventh, or ninth; but the authorities vary, and, besides these, the second and fourth days, and certain days of the fortnight or month, are specified. Nirńaya Sindhu, p. 432.

316:7 They are no longer unclean. The Sapińd́as, or those connected by offerings of cakes to common ancestors, extend to seven degrees, ascending or descending. The Samánodakas, or those similarly connected by presentations of water, to fourteen degrees.

317:8 That is, a mere guest or stranger is not to partake of it. The food directed to be given to Brahmans is given in general only to the relatives of the deceased, who are already unclean. In this respect our text and the modern practice seem to differ from the primitive system, as described by Manu, III. 187. The eleventh or twelfth day is the term on which the Śráddha which crowns the whole of the funeral rites is to be performed, and when Brahmans are to be invited. Nirńaya Sindhu, p. 437.

317:9 The number of Pińd́as, however, is for each case the same, or ten. Nirńaya Sindhu, p. 429.

317:10 So Manu, III. 251. It may be doubted if the monthly Śráddha was part of the ancient system, although Kullúka Bhat́t́a supposes it to be referred to (v. 548), and supplies the fancied omission of the text.

318:11 Púrva, 'first;' Madhyama, 'middle;' and Uttara, 'last.'

CHAP. XIV.

Of occasional Śráddhas, or obsequial ceremonies: when most efficacious, and at what places.

AURVA proceeded.--"Let the devout performer of an ancestral oblation propitiate Brahmá, Indra, Rudra, the Áświns, the sun, fire, the

Vasus, the winds, the Viśwadevas, the sages, birds, men, animals, reptiles, progenitors, and all existent things, by offering adoration to them

monthly, on the fifteenth day of the moon's wane (or dark fortnight), or on the eighth day of the same period in certain months, or at particular seasons, as I will explain.

"When a householder finds that any circumstance has occurred, or a distinguished guest has arrived, on which account ancestral ceremonies are appropriate, the should celebrate them. He should offer a voluntary sacrifice upon any atmospheric portent, at the equinoctial and solstitial periods, at eclipses of the sun and moon, on the sun's entrance into a zodiacal sign, upon unpropitious aspects of the planets and asterisms, on dreaming unlucky dreams, and on eating the grain of the year's harvest. The Pitris 1 derive satisfaction for eight years from ancestral offerings upon the day of new moon when the star of the conjunction 2 is Anurádhá, Viśákhá, or Swáti; and for twelve years when it is Pushya, Ardrá, or Punarvasu. It is not easy for a man to effect his object, who is desirous of worshipping the Pitris or the gods on a day of new moon when the stars are those of Dhanisht́há, Purvabhádrapadá, or Śatábhishá. Hear also an account of another class of Sráddhas, which afford especial contentment to progenitors, as explained by Sanatkumára, the son of Brahmá, to the magnanimous Purúravas, when full of faith and devotion to the Pitris he inquired how he might please them. The third lunar day of the month Vaiśákha (April, May), and the ninth of Kártika

(October, November), in the light fortnight; the thirteenth of Nabha (July, August), and the fifteenth of Mágha (January, February), in the dark fortnight; are called by ancient teachers the anniversaries of the first day of a Yuga, or age (Yugádya), and are esteemed most sacred. On these days, water mixed with sesamum-seeds should be regularly presented to the progenitors of mankind; as well as on every solar and lunar eclipse; on the eighth lunations of the dark fortnights of Agraháyańa, Mágha, and Phálguna (December--February); on the two days commencing the solstices, when the nights and days alternately begin to diminish; on those days which are the anniversaries of the beginning of the Manwantaras; when the sun is in the path of the goat; and on all occurrences of meteoric phenomena. A Śráddha at these seasons contents the Pitris for a thousand years: such is the secret which they have imparted. The fifteenth day of the dark half of the month Mágha, when united with the conjunction of the asterism over which Varuńa presides (Satábhishá), is a season of no little sanctity, when offerings are especially grateful to the progenitors. Food and water presented by men who are of respectable families, when the asterism Dhanisht́há is combined with the day of new moon, content the Pitris for ten thousand years; whilst they repose for a whole age when satisfied by offerings made on the day of new moon when Árdrá is the lunar mansion.

"He who, after having offered food and libations to the Pitris, bathes in the Ganges, Satlaj, Vipáśá (Beyah), Saraswatí, or the Gomatí at Naimisha, expiates all his sins. The Pitris also say, 'After having received satisfaction for a twelvemonth, we shall further derive gratification by libations offered by our descendants at some place of pilgrimage, at the end of the dark fortnight of Mágha.' The songs of the Pitris confer purity of heart, integrity of wealth, prosperous seasons, perfect rites, and devout faith; all that men can desire. Hear the verses that constitute those songs, by listening to which all those advantages will be secured, oh prince, by you. 'That enlightened individual who begrudges not his wealth, but presents us with cakes, shall be born in a distinguished family. Prosperous and affluent shall that man ever be, who in honour of us gives to the Brahmans, if he is wealthy, jewels, clothes,

land, conveyances, wealth, or any valuable presents; or who, with faith and humility, entertains them with food, according to his means, at proper seasons. If he cannot afford to give them dressed food, he must, in proportion to his ability, present them with unboiled grain, or such gifts, however trifling, as he can bestow. Should he be utterly unable even to do this, he must give to some eminent Brahman, bowing at the same time before him, sesamum-seeds adhering to the tips of his fingers, and sprinkle water to us, from the palms of his hands, upon the ground; or he must gather, as he may, fodder for a day, and give it to a cow; by which he will, if firm in faith, yield us satisfaction. If nothing of this kind is practicable, he must go to a forest, and lift up his arms to the sun and other regents of the spheres, and say aloud--I have no money, nor property, nor grain, nor any thing whatever it for an ancestral offering. Bowing therefore to my ancestors, I hope the progenitors will be satisfied with these arms tossed up in the air in devotion.' These are the words of the Pitris themselves; and he who endeavours, with such means as he may possess, to fulfil their wishes, performs the ancestral rite called a Śráddha."

Footnotes

322:1 We may here take the opportunity of inquiring who are meant by the Pitris; and, generally speaking, they may be called a race of divine beings, inhabiting celestial regions of their own, and receiving into their society the spirits of those mortals for whom the rite of fellowship in obsequial cakes with them, the Sapińd́íkarańa, has been duly performed. The Pitris collectively, therefore, include a man's ancestors; but the principal members of this order of beings are of a different origin. The Váyu, Matsya, and Padma Puráńas, and Hari Vanśa, profess to give an account of the original Pitris. The account is much the same, and for the most part in the same words, in all. They agree in distinguishing the Pitris into seven classes; three of which are without form, or composed of intellectual, not elementary substance, and assuming what forms they please; and four are corporeal. When they come to the enumeration of the particular classes they somewhat differ, and the accounts in all the works are singularly imperfect. According to a legend given by the Váyu and the Hari Vanśa, the first Pitris were the sons of the gods. The gods having offended Brahmá, by neglecting to worship him, were cursed by him to become fools; but upon their repentance he directed them to apply to their sons for instruction. Being taught accordingly the rites of expiation and penance by their sons, they addressed them as fathers; whence the sons of the gods were the first Pitris. So the Matsya has 'The Pitris are born in the Manwantaras as the sons of the gods.' The Hari Vanśa makes the sons assume the character of fathers, addressing them, 'Depart, children.' Again; the Váyu P. declares the seven orders of Pitris to have been originally the first gods, the Vairájas, whom Brahmá, with the eye of Yoga, beheld in the eternal spheres, and who are the gods of the gods. Again; in the same work we have the incorporeal Pitris called Vairájas, from being the sons of the Prajápati Viraja. The Matsya agrees with this latter statement, and adds that the gods worship them. The Hari Vanśa has the same statement, but more precisely distinguishes the Vairájas as one class only of the incorporeal Pitris. The commentator states the same, calling the three incorporeal Pitris, Vairájas, Agnishwáttas, and Varhishads; and the four corporeal orders, Sukálas, Ángirasas, Suswadhas, and Somapás. The Vairájas are described as the fathers of Mená, the mother of Umá. Their abode is variously termed the Sántánika, Sanátana, and Soma loka. As the posterity of Viraja, they are the Somasads of Manu. The other classes of Pitris the three Puráńas agree with Manu in representing as the sons of the patriarchs, and in general assign to them the same offices and posterity. They are the following:--

Agnishwáttas--sons of Maríchi, and Pitris of the gods (Manu, Matsya, Padma): living in Soma-loka, and parents of Achchodá (Matsya, Padma, Hari Vanśa). The Váyu makes them residents of Viraja-loka, sons of Pulastya, Pitris of the demigods and demons, and parents of Pívarí; omitting the next order of Pitris, to whom these circumstances more accurately refer. The commentator on the Hari V. derives the name from Agnishu, 'in or by oblations to fire,' and Átta, 'obtained,' 'invoked.'

Varhishads--sons of Atri, and Pitris of the demons (Manu): sons of Pulastya, Pitris of the demons, residents in Vaibhrája, fathers of Pívarí (Matsya, Padma, Hari V.).

These three are the formless or incorporeal Pitris.

Somapás--descendants of Bhrigu, or sons of Kavi by Swadhá, the daughter of Agni; and Pitris of the Brahmans (Manu and Váyu P.). The Padma calls them Ushmapás. The Hari V. calls the Somapás, to whom it ascribes the same descent as the Váyu, the Pitris of the Śúdras; and the Sukálas the Pitris of the Brahmans.

Havishmantas--in the solar sphere, sons of Angiras, and Pitris of the Kshatriyas (Manu, Váyu, Matsya, Padma, Hari Vanśa).

Ájyapás--sons of Kardama, Pitris of the Vaiśyas, in the Kámaduha-loka (Manu, &c.); but the lawgiver calls them the sons of Pulastya. The Pitris of the Vaiśyas are called Kávyas in the Nandi Upapuráńa; and in the Hari Vanśa and its comment they are termed Suswadhas, sons of Kardama, descended from Pulaha.

Sukálins--sons of Vaśisht́ha, and Pitris of the Śúdras (Manu and Váyu P.). They are not mentioned in the Padma. The Matsya inserts the name and descent, but specifies them as amongst the incorporeal Pitris. It may be suspected that the passage is corrupt. The Hari Vanśa makes the Sukálas sons of Vaśisht́ha, the Pitris of the Brahmans; and gives the title of Somapás to the Pitris of the Śúdras. In general this work follows the Váyu; but with omissions and transpositions, as if it had carelessly mutilated its original.

Besides these Pitris or progenitors, other heavenly beings are sometimes made to adopt a similar character: thus Manu says, "The wise call our fathers Vasus; our paternal grandfathers, Rudras; our paternal great grandfathers, Ádityas; agreeably to a text of the Vedas:" that is, these divine beings are to be meditated upon along with, and as not distinct from, progenitors. Hemádri quotes the Nandi Upapuráńa for a different practice, and directs Vishńu to be identified with the father, Brahmá with the grandfather, and Śiva with the great grandfather. This, however, is Śaiva innovation. The Vaishńavas direct Aniruddha to be regarded as one's-self, and Pradyumna, Sankarshańa, and Vásudeva as the three ancestors. Again, they are identified with Varuńa, Prájápatya, and Agni; or, again, with months, seasons, and years. Nirńaya Sindhu, p. 284. It may be doubted how far any of these correctly represent the original notions inculcated by the texts of the Vedas, from which, in the most essential particulars, they are derived.

322:2 When the Yogatára, or principal star seen, is the chief star or stars of these asterisms or lunar mansions respectively, see the table given by Mr. Colebrooke: As. Res. IX. p. 346. The first three named in the text are stars in Scorpio, Libra, and Arcturus: the second three are stars in Cancer, Gemini, and Orion: and the third are stars in the Dolphin, Pegasus, and Aquarius.

CHAP. XV.

What Brahmans are to be entertained at Śráddhas. Different prayers to be recited. Offerings of food to be presented to deceased ancestors.

AURVA proceeded.--"Hear next, oh prince, what description of Brahman should be fed at ancestral ceremonies. he should be one studied in various triplets of the Rich and Yajur Vedas 1; one who is acquainted with the six supplementary sciences of the Vedas 2; one who understands the Vedas; one who practises the duties they enjoin 3; one who exercises penance; a chanter of the principal Sáma-veda 4, an officiating priest, a sister's son, a daughter's son, a son-in-law, a father-in-law, a maternal uncle, an ascetic, a Brahman who maintains the five fires, a pupil, a kinsman; one who reverences his parents. A man should first employ the Brahmans first specified in the principal obsequial

rite; and the others (commencing with the ministering priest) in the subsidiary ceremonies instituted to gratify his ancestors.

"A false friend, a man with ugly nails or black teeth, a ravisher, a Brahman who neglects the service of fire and sacred study, a vender of the Soma plant, a man accused of any crime, a thief, a calumniator, a Brahman who conducts religious ceremonies for the vulgar; one who instructs his servant in holy writ, or is instructed in it by his servant; the husband of a woman who has been formerly betrothed to another; a man who is undutiful to his parents; the protector of the husband of a woman of the servile caste, or the husband of a woman of the servile caste; and a Brahman who ministers to idols--are not proper persons to be invited to au ancestral offering 5. On the first day let a judicious man invite eminent teachers of the Vedas, and other Brahmans; and according to their directions determine what is to be dedicated to the gods, and what to the Pitris. Associated with the Brahmans, let the institutor of an obsequial rite abstain from anger and incontinence. He who having eaten himself in a Śráddha, and fed Brahmans, and appointed them to their sacred offices, is guilty of incontinence, thereby sentences his progenitors to shameful suffering. In the first place, the Brahmans before described are to be invited; but those holy men who come to the house without an invitation are also to be entertained. The guests are to be reverently received with water for their feet, and the like; and the entertainer, holding holy grass in his hand, is to place them, after they have rinsed their mouths, upon seats. An uneven number of Brahmans is to be invited in sacrifices to the manes; an even or uneven number in those presented to the gods; or one only on each occasion 6.

"Then let the householder, inspired by religious faith, offer oblations to the maternal grandfather, along with the worship of the Viśwadevas 7,

or the ceremony called Vaiśwadeva, which comprehends offerings to both paternal and maternal ancestors, and to ancestors in general. Let him feed the Brahmans who are appropriated to the gods, and to maternal ancestors, with their faces to the north; and those set apart for the paternal ancestors, and ancestors in general, with their faces to the east. Some say that the viands of the Śráddha should be kept distinct for these two sets of ancestors, but others maintain that they are to be fed with the same food, at the same time. Having spread Kuśa grass for seats, and offered libations according to rule, let the sensible man invoke the deities, with the concurrence of the Brahmans who are present 8. Let the man who is acquainted with the ritual offer a libation to the gods with water and barley, having presented to them flowers, perfumes, and incense. Let him offer the same to the Pitris, placed upon his left; and with the consent of the Brahmans, having first provided seats of Kuśa grass doubled, let him invoke with the usual prayers the manes to the ceremony, offering a libation, on his left hand, of water and sesamum. He will then, with the permission of the Brahmans, give food to any guest who arrives at the time, or who is desirous of victuals, or who is passing along the road; for holy saints

and ascetics, benefactors of mankind, are traversing this earth, disguised in various shapes 9. On this account let a prudent man welcome a person who arrives at such a season; for inattention to a guest frustrates the consequences of an ancestral offering.

"The sacrificer is then to offer food, without salt or seasoning, to fire 10, three several times, with the consent of the assistant Brahmans; exclaiming first, 'To fire, the vehicle of the oblations; to the manes Swáhá!' Next addressing the oblation to Soma, the lord of the progenitors; and giving the third to Vaivaswata. He is then to place a very little of the residue of the oblation in the dishes of the Brahmans; and next, presenting them with choice viands, well dressed and seasoned, and abundant, he is to request them civilly to partake of it at their pleasure. The Brahmans are to eat of such food attentively, in silence, with cheerful countenances, and at their ease. The sacrificer is to give it to them, not churlishly, nor hurriedly, but with devout faith.

"Having next recited the prayer for the discomfiture of malignant spirits 11, and scattered sesamum-seeds upon the ground, the Brahmans who have been fed are to be addressed, in common with the ancestors of the sacrificer, in this manner: 'May my father, grandfather, and great grandfather, in the persons of these Brahmans, receive satisfaction! May my father, grandfather, and great grandfather derive nutriment from these oblations to fire! May my father, grandfather, and great grandfather derive satisfaction from the balls of food placed by me upon the ground! May my father, grandfather, and great grandfather be pleased with what I have this day offered them in faith! May my maternal grandfather, his father, and his father, also enjoy contentment from my offerings! May all the gods experience gratification, and all evil beings perish! May the lord of sacrifice, the imperishable deity

Hari, be the acceptor of all oblations made to the manes or the gods! and may all malignant spirits, and enemies of the deities, depart from the rite.'

"When the Brahmans have eaten sufficiently, the worshipper must scatter some of the food upon the ground, and present them individually with water to rinse their mouths; then, with their assent, he may place upon the ground balls made up of boiled rice and condiments, along with sesamum-seeds. With the part of his hand sacred to the manes he must offer sesamum-seeds, and water from his joined palms; and with the same part of his hand he must present cakes to his maternal ancestors. He should in lonely places, naturally beautiful, and by the side of sacred streams, diligently make presents (to the manes and the Brahmans) 12. Upon Kuśa grass, the tips of which are pointed to the south, and lying near the fragments of the meat, let the householder present the first ball of food, consecrated with flowers and incense, to his father; the second to his grandfather; and the third to his great grandfather; and let him satisfy those who are contented with the wipings of his hand, by wiping it with the roots of Kuśa grass 13. After presenting balls of food to his maternal ancestors in the same manner, accompanied by perfumes and incense, he is to give to the principal Brahmans water to rinse their mouths; and then, with attention and piety, he is to give the Brahmans gifts, according to his power, soliciting their benedictions, accompanied with the exclamation 'Swadhá 14!' Having made presents to the Brahmans, he is to address himself to the gods, saying, 'May they who are the Viśwadevas be pleased with this oblation!' Having thus said, and the blessings to be solicited having been granted by the Brahmans, he is to dismiss first the paternal ancestors, and then the gods. The order is the same with the maternal ancestors and the gods in respect to food, donation, and dismissal. Commencing with the

washing of the feet, until the dismissing of the gods and Brahmans, the ceremonies are to be performed first for paternal ancestors, and then for ancestors on the mother's side. Let him dismiss the Brahmans with kindly speeches and profound respect, and attend upon them at the end of the Śráddha; until permitted by them to return. The wise man will then perform the invariable worship of the Viśwadevas, and take' his own meal along with his friends, his kinsmen, and his dependants.

"In this manner an enlightened householder will celebrate the obsequial worship of his paternal and maternal ancestors, who, satisfied by his offerings, will grant him all his desires. Three things are held pure at obsequies, a daughter's son, a Nepal blanket, and sesamum-seeds 15; and the gift, or naming, or sight of silver is also propitious 16. The person offering a Śráddha should avoid anger, walking about, and hurry; these three things are very objectionable. The Viśwadevas, and paternal and maternal ancestors, and the living members of a man's family are all nourished by the offerer of ancestral oblations.

"The class of Pitris derives support from the moon, and the moon is sustained by acts of austere devotion. Hence the appointment of one who practises austerities is most desirable. A Yogi set before a thousand Brahmans enables the institutor of obsequial rites to enjoy all his desires 17."

Footnotes

325:1 The Brahmans here particularized are termed Trińáchiketa, Trimadhu, and Trisuparńa; and are so denominated, according to the commentator, from particular parts of the Vedas. The first is so called from studying or reciting three Anuvákas of the Kát́haka branch of the Yajur-veda, commencing with the term Trińáchiketa; the second, from three Anuvákas of the same Veda, beginning Madhuvátá, &c.; and the third, from a similar portion, commencing Brahmavan namámi. The first and third terms occur in Manu, III. 185; and Kullúka Bhat́t́a explains Trińáchiketa to mean a portion of the Yajur-veda, and the Brahman who studies it; and Trisuparńa, a part of the Rich, and the Brahman who is acquainted with it. The Nirńaya Sindhu explains the terms m a like manner, but calls the Trisuparńa, as well as the Trińáchiketa prayers, portions of the Yajush. The Trimadhu it assigns to the Rich. Other explanations are also given to the terms Trińáchiketa and Trisuparńa: the first being explained a Brahman who thrice performs the ceremony called Chayana; and the last, one who, after the seven ascending generations, worships the Pitris termed Somapás. These explanations are however considered less correct than the preceding, and which are thus given in the authority cited: ###.

325:2 For the six Angas, see p. 284.

325:3 So the commentator distinguishes the Vedavit, the Brahman who understands the meaning of the text of the Vedas, from the Śrotriya, who practises the rites he studies.

325:4 Portions of the Sáman contained in the Árańyaka are called the Jyesht́ha, 'elder' or 'principal' Sáman.

326:5 Manu, III. 150, &c.

326:6 As two or five at a ceremony dedicated to the gods; three at the worship of the Pitris. Nirńaya Sindhu, p. 311.

326:7 The worship of the Viśwadevas (see p. 321) forms a part of the general Śráddhas, and of the daily sacrifices of the householder. According to the Váyu this was a privilege conferred upon them by Brahmá and the Pitris, as a reward for religious austerities practised by them upon Himálaya. Their introduction as a specific class seems to have originated in the custom of sacrificing to the gods collectively, or to all the gods, as the name Viśwadevas implies. They appear, however, as a distinct class in the Vedas, and their assumption of this character is therefore of ancient date. The daily offering to them is noticed by Manu, III. 90, 172; and offerings to 'the gods' are also enjoined at the beginning and end of a Śráddha. Kullúka Bhat́t́a understands here the Viśwadevas, and it probably is so; but in another verse different divinities are specified: "First having satisfied Agni, Soma, Yama, with clarified butter, let him proceed to satisfy the manes of his progenitors." v. 211. Manu also directs them to be worshipped first and last in order. See As. Res. VII. 265, 271, &c.

327:8 The text is 'with their assent;' but no noun occurs in the sentence with which the relative is connected. It must mean the Brahmans, however, as in this passage of Vriddha Par tiara; 'Let the sacrificer place his left hand on the Brahman's right knee, and say, "Shall I invoke the Viśwadevas?" and being desired to invoke them, let him address them with the two Mantras, "Viśwadevas, he is come! Viśwadevas, hear him!"'

328:9 This notion occurs more than once in the Váyu, in nearly the same words.

328:10 This places the initiatory oblations noticed by Manu (see note 7) subsequent to the offerings to the Viśwadevas.

328:11 The Rakshoghna Mantra: the extinguishing of a lamp, lighted to keep off evil spirits, which is accompanied by a Mantra, or prayer. As. Res. VII. 274.

329:12 Part of this passage is in the words of Manu, III. 207. It is omitted in the MSS. in the Bengali character.

329:13 Manu, III. 296.

329:14 "Then let the Brahmans address him, saying, 'Swadhá!' for in all ceremonies relating to deceased ancestors, the word Swadhá is the highest benison." Manu, III. 252.

330:15 We have here the words of Manu; III. 235. Three things are held pure at such obsequies, the daughter's son, the Nepal blanket, and sesamum-seed.' Sir Wm. Jones's translation of these terms rests upon the explanation of Kullúka Bhat́t́a of this and the verse preceding; 'Let him give his daughter's son, though a religious student, food at a Śráddha, and the blanket for a seat.' The commentator on our text says that some understand by Dauhitra, clarified butter made from the milk of a cow fed with grass gathered on the day of new moon; and some explain it a plate or dish of buffalo horn. Kutapa he interprets by Asht́ama Muhúrtta, the eighth hour of the day, or a little after noon, although he admits that some render it a blanket made of goats' wool. These explanations are also noticed in the Nirńaya Sindhu, p. 302; and, upon the authority of the Matsya P., Kutapa is said to mean eight things; which equally consume (Tapa) all sin (Ku), or noon, a vessel of rhinoceros' horn, a nepal blanket, silver, holy grass, sesamum, kine, and a daughter's son.

330:16 So the Matsya P. has 'the gift, sight, and name of silver are desired.' The notion originates with Manu, III. 202.

331:17 The same doctrine is inculcated by the Váyu P.; but it appears to be a Pauráńik innovation, for Manu places the Brahman intent on scriptural knowledge and on austere devotion on a level, and makes no mention of the Yogi. III, 134.

CHAP. XVI.

Things proper to be offered as food to deceased ancestors: prohibited things. Circumstances vitiating a Śráddha: how to be avoided. Song of the Pitris, or progenitors, heard by Ikshwáku.

AURVA continued.--"Ancestors are satisfied for a month with offerings of rice or other grain, with clarified butter 1, with fish, or the flesh of the hare, of birds, of the hog, the goat, the antelope, the deer, the gayal, or the sheep, or with the milk of the cow, and its products 2. They are for ever satisfied with flesh (in general), and with that of the long-eared white goat in particular. The flesh of the rhinoceros, the Kálaśáka potherb, and honey, are also especial sources of satisfaction to those worshipped at ancestral ceremonies. The birth of that man is the occasion of satisfaction to his progenitors who performs at the due time their obsequial rites at Gaya. Grains that spring up spontaneously, rice growing wild, Panic of both species (white or black), vegetables that grow in forests, are fit for ancestral oblations; as are barley, wheat, rice, sesamum, various kinds of pulse, and mustard. On the other hand, a householder must not offer any kind of grain that is not consecrated by religious ceremonies on its first coming into season; nor the pulse called Rájamásha, nor millet, nor lentils, nor gourds, nor garlick, nor onions, nor nightshade, nor camels' thorn, nor salt, nor the efflorescence of salt deserts, nor red vegetable extracts, nor any thing that looks like salt, nor any thing that is not commendable; nor is water fit to be offered at a Śráddha that has been brought by night, or has been abandoned, or

is so little as not to satisfy a cow, or smells badly, or is covered with froth. The milk of animals with undivided hoofs, of a camel, a ewe, a deer, or a buffalo, is unfit for ancestral oblations. If an obsequial rite is looked at by a eunuch, a man ejected from society, an outcast, a heretic, a drunken man, or one diseased, by a cock, a naked ascetic 3, a monkey, a village hag, by a woman in her courses or pregnant, by an unclean person, or by a carrier of corpses, neither gods nor progenitors will partake of the food. The ceremony should therefore be performed in a spot carefully enclosed. Let the performer cast sesamum on the ground, and drive away malignant spirits. Let him not give food that is fetid, or vitiated by hairs or insects, or mixed with acid gruel, or stale. Whatever suitable food is presented with pure faith, and with the enunciation of name and race, to ancestors, at an obsequial oblation, becomes food to them (or gives them nourishment). In former times, O king of the earth! this song of the Pitris was heard by Ikshwáku, the son of Manu, in the groves of Kalápa (on the skirts of the Himálaya mountains): 'Those of our descendants shall follow a righteous path who shall reverently present us with cakes at Gaya. May he be born in our race who shall give us, on the thirteenth of Bhádrapada and Mágha, milk, honey, and clarified butter; or when he marries a maiden, or liberates a black bull 4, or performs any domestic ceremony agreeable to rule, accompanied by donations to the Brahmans 5!"

Footnotes

332:1 See Manu, III. 266, &c. The articles are much the same; the periods of satisfaction somewhat vary.

332:2 The expression Gavya implies all that is derived from a cow, but in the text it is associated with 'flesh;' and, as the commentator observes, some consider the flesh of the cow to be here intended: but this, he adds, relates to other ages. In the Kali or present age it implies milk and preparations of milk, The sacrifice of a cow or calf formed part of the ancient Śráddha. It then became typical, or a bull was turned loose, instead of being slaughtered; and this is still practised on some occasions. In Manu, the term Gavya is coupled with others, which limit its application: 'A whole year with the milk of cows, and food made of that milk.' III. 272.

333:3 Nagna is literally 'naked,' but, as explained in the following chapter, means a Jain mendicant. No such person is included by Manu (III. 239, &c.) amongst those who defile a Śráddha by looking upon it. The Váyu contains the same prohibition.

333:4 Níla vrisha; but this animal is not altogether or always black. In the Bráhma P., as quoted in the Nirńaya Sindhu, it is said to be of a red colour, with light face and tail, and white hoofs and horns; or a white bull, with black face, &c.; or a black bull, with white face, tail, and feet.

333:5 Very full descriptions of the Śráddha occur in almost all the Puráńas, especially in the Váyu, Kúrma, Márkańd́eya, Vámana, and Garud́a. The Matsya and Padma (Śrisht́hi Khańd́a) contain descriptions which are much the same as that of the Váyu. The accounts of the Bráhma, Agni, and Varáha are less full and regular than in some of the others; and in none of them is the subject so fully and perspicuously treated as in our text. For satisfactory information, however, the Śráddha Mayúkha and the Nirńaya Sindhu should be consulted.

CHAP. XVII.

Of heretics, or those who reject the authority of the Vedas: their origin, as described by Vaśisht́ha to Bhíshma: the gods, defeated by the Daityas, praise Vishńu: an illusory being, or Buddha, produced from his body.

PARÁŚARA.--Thus, in former days, spake the holy Aurva to the illustrious monarch Sagara, when he inquired concerning the usages proper to be practised by mankind; and thus I have explained to you the whole of those observances against which no one ought to transgress.

MAITREYA.--You have told me, venerable sir, that an ancestral rite is not to be looked upon by certain persons, amongst whom you mentioned such as were apostates. I am desirous to learn whom you intended by that appellation; what practices bestow such a title upon a man; and what is the character of the individual to whom you alluded.

PARÁŚARA.--The Rig, Yajur, and Sáma Vedas constitute the triple covering of the several castes, and the sinner who throws this off is said to be naked (or apostate). The three Vedas are the raiment of all the orders of men, and when that is discarded they are left bare 1. On this subject hear what I heard my grandfather, the pious Vaśisht́ha, relate to the magnanimous Bhíshma:

There was formerly a battle between the gods and demons, for the period of a divine year, in which the gods were defeated by the demons under the command of Hráda 2. The discomfited deities fled to the northern shore of the milky ocean, where engaging in religious penance they thus prayed to Vishńu: "May the first of beings, the divine Vishńu, be pleased with the words that we are about to address to him, in order to propitiate the lord of all worlds; from which mighty cause all created things have originated, and into whom they shall again dissolve! Who is able to declare his praise? We, who have been put to shame by the triumph of our foes, will glorify thee, although thy true power and might be not within the reach of words. Thou art earth, water, fire, air, ether, mind, crude matter, and primeval soul: all this elementary creation, with or without visible form, is thy body; all, from Brahmá to a stock, diversified by place and time. Glory to thee, who art Brahmá, thy first form, evolved from the lotus springing from thy navel, for the purpose of creation. Glory to thee, who art Indra, the sun, Rudra, the Vasus, fire, the winds, and even also ourselves. Glory to they, Govinda, who art all demons, whose essence is arrogance and want of discrimination, unchecked by patience or self-control. Glory to thee, who art the Yakshas, whose nature is charmed with sounds, and whose frivolous hearts perfect knowledge cannot pervade. Glory to thee, who art all fiends, that walk by night, sprung from the quality of darkness, fierce, fraudulent, and cruel. Glory to thee, Janárddana, who art that piety which is the instrument of recompensing the virtues of those who abide in heaven. Glory to thee, who art one with the saints, whose perfect nature is ever blessed, and traverses unobstructed all permeable elements. Glory to thee, who art one with the serpent race, double-tongued, impetuous, cruel, insatiate of enjoyment, and abounding with wealth. Glory to thee, who art one with the Rishis, whose nature is free from sin or defect, and is identified with wisdom and tranquillity. Glory to thee, oh lotus-eyed, who art one with time, the form that devours, without remorse, all created things at the termination of the Kalpa. Glory to thee, who art Rudra, the being that

dances with delight after he has swallowed up all things, the gods and the rest, without distinction. Glory to thee, Janárddana, who art man, the agent in developing the results of that activity which proceeds from the quality of foulness. Glory to thee, who art brute animals, the universal spirit that tends to perversity, which proceeds from the quality of darkness, and is encumbered with the twenty-eight kinds of obstructions 3. Glory to thee, who art that chief spirit which is diversified in the vegetable world, and which, as the essence of sacrifice, is the instrument of accomplishing the perfection of the universe. Glory to thee, who art every thing, and whose primeval form is the objects of perception, and heaven, and animals, and men, and gods. Glory to thee, who art the cause of causes, the supreme spirit; who art distinct from us and all beings composed of intelligence and matter and the like, and with whose primeval nature there is nothing that can be compared. We bow to thee, O lord, who hast neither colour, nor extension, nor bulk, nor any predicable qualities; and whose essence, purest of the pure, is appreciable only by holy sages. We bow to thee, in the nature of Brahma, untreated, undecaying; who art in our bodies, and in all other bodies, and in all living creatures; and besides whom there is nothing else. We glorify that Vásudeva, the sovereign lord of all, who is without soil, the seed of all things, exempt from dissolution, unborn, eternal, being in essence the supreme condition of spirit, and in substance the whole of this universe."

Upon the conclusion of their prayers, the gods beheld the sovereign deity Hari, armed with the shell, the discus, and the mace, riding on Garud́a. Prostrating themselves before him, they addressed him, and said, "Have compassion upon us, O lord, and protect us, who have come to thee for succour from the Daityas. They have seized upon the three worlds, and appropriated the offerings which are our portion, taking care not to transgress the precepts of the Veda. Although we, as well as they, are parts of thee, of whom all beings consist, yet we behold the world impressed by the ignorance of unity, with the belief of its separate existence. Engaged in the duties of their respective orders,

and following the paths prescribed by holy writ, practising also religious penance, it is impossible for us to destroy them. Do thou, whose wisdom is immeasurable, instruct us in some device by which we may be able to exterminate the enemies of the gods."

When the mighty Vishńu heard their request, he emitted from his body an illusory form, which he gave to the gods, and thus spake This deceptive vision shall wholly beguile the Daityas, so that, being led astray from the path of the Vedas, they may be put to death; for all gods, demons, or others, who shall be opposed to the authority of the Veda, shall perish by my might, whilst exercised for the preservation of the world. Go then, and fear not: let this delusive vision precede you; it shall this day be of great service unto you, oh gods!"

Footnotes

334:1 This idea is expressed in nearly the same terms in the Váyu P.: 'The three Vedas are the covering of all beings, and they who throw it off through delusion are called Nagnas, naked.' The notion is probably original with neither of the Puráńas, and the metaphorical sense of the term is not that in which it was first employed; ascetics, whether of the Bauddha or of the Digambara order of Jains, being literally Nagnas, or going naked. The qualified application of it, however, was rendered necessary by the same practice being familiar to ascetics of the orthodox faith. To go naked was not necessarily a sign of a heretic, and therefore his nudity was understood to be, rejecting the raiment of holy writ. Thus the Váyu P. extends the word to all ascetics, including naked Brahmans, who practise austerities fruitlessly, that is, heretically or hypocritically: 'The Brahman who unprofitably bears a staff, shaves his head, goes naked, makes a vow, or mutters prayers, all such persons are called Nagnas and the like.'

335:2 A son of Hirańyakaśipu (p. 124).

336:3 See p. 35. n. 5.

CHAP. XVIII.

Buddha goes to the earth, and teaches the Daityas to contemn the Vedas: his sceptical doctrines: his prohibition of animal sacrifices. Meaning of the term Bauddha. Jainas and Bauddhas; their tenets. The Daityas lose their power, and are overcome by the gods. Meaning of the term Nagna. Consequences of neglect of duty. Story of Śatadhanu and his wife Śaivyá. Communion with heretics to be shunned.

PARÁŚARA.--After this, the great delusion, having proceeded to earth, beheld the Daityas engaged in ascetic penances upon the banks of the Narmadá river 1; and approaching them in the semblance of a naked mendicant, with his head shaven, and carrying a bunch of peacock's feathers 2, he thus addressed them in gentle accents: "Ho, lords of the Daitya race! wherefor is it that you practise these acts of penance? is it with a view to recompense in this world, or in another?" "Sage," replied the Daityas, "we pursue these devotions to obtain a reward hereafter; why should you make such an inquiry?" "If you are desirous of final emancipation," answered the seeming ascetic, "attend to my words, for you are worthy of a revelation which is the door to ultimate felicity. The duties that I will teach you are the secret path to liberation; there are none beyond or superior to them: by following them you shall obtain either heaven or exemption from future existence. You, mighty beings, are deserving of such lofty doctrine." By such persuasions, and by many specious arguments, did this delusive being mislead the Daityas from the tenets of the Vedas; teaching that the same thing might be for the sake of virtue and of vice; might be, and might not be; might or might not contribute to liberation; might be the

supreme object, and not the supreme object; might be effect, and not be effect; might be manifest, or not be manifest; might be the duty of those who go naked, or who go clothed in much raiment: and so the Daityas were seduced from their proper duties by the repeated lessons of their illusory preceptor, maintaining the equal truth of contradictory tenets 3; and they were called Arhatas 4, from the phrase he had employed of "Ye are worthy (Arhatha) of this great doctrine;" that is, of the false doctrines which he persuaded them to embrace.

The foes of the gods being thus induced to apostatize from the religion of the Vedas, by the delusive person sent by Vishńu, became in their turn teachers of the same heresies, and perverted others; and these, again, communicating their principles to others, by whom they were still further disseminated, the Vedas were in a short time deserted by most of the Daitya race. Then the same deluder, putting on garments of a red colour, assuming a benevolent aspect, and speaking in soft and agreeable tones, addressed others of the same family, and said to them, "If; mighty demons, you cherish a desire either for heaven or for final repose, desist from the iniquitous massacre of animals (for sacrifice), and hear from me what you should do. Know that all that exists is composed of discriminative knowledge. Understand my words, for they have been uttered by the wise. This world subsists without support, and engaged in the pursuit of error, which it mistakes for knowledge, as well as vitiated by passion and the rest, revolves in the straits of existence." In this manner, exclaiming to them, "Know!" (Budhyadwam), and they replying, "It is known" (Budhyate), these Daityas were induced by the

arch deceiver to deviate from their religious duties (and become Bauddhas), by his repeated arguments and variously urged persuasions 5, When they had abandoned their own faith, they persuaded others to do the same, and the heresy spread, and many deserted the practices enjoined by the Vedas and the laws.

The delusions of the false teacher paused not with the conversion of the Daityas to the Jaina and Bauddha heresies, but with various erroneous tenets he prevailed upon others to apostatize, until the whole were led astray, and deserted the doctrines and observances inculcated by the three Vedas. Some then spake evil of the sacred books; some blasphemed the gods; some treated sacrifices and other devotional ceremonies with scorn; and others calumniated the Brahmans. "The precepts," they cried, "that lead to the injury of animal life (as in sacrifices) are highly reprehensible. To say that casting butter into flame is productive of reward, is mere childishness. If Indra, after having obtained godhead by multiplied rites, is fed upon the wood used as fuel in holy fire, he is lower than a brute, which feeds at least upon leaves. If an animal slaughtered in religious worship is thereby raised to heaven, would it not be expedient for a man who institutes a sacrifice to kill his own father for a victim? If that which is eaten by one at a Śráddha gives satisfaction to another, it must be unnecessary for one who resides at a distance to bring food for presentation in person 6." "First, then, let it be determined what may be (rationally) believed by mankind, and then," said their preceptor, "you will find that felicity may be expected from my instructions. The words of authority do not, mighty Asuras, fall from heaven: the text that has reason is alone to be acknowledged by me, and by such as you are 7." By such and similar

lessons the Daityas were perverted, so that not one of them admitted the authority of the Vedas.

When the Daityas had thus declined from the path of the holy writings, the deities took courage, and gathered together for battle. Hostilities accordingly were renewed, but the demons were now defeated and slain by the gods, who had adhered to the righteous path. The armour of religion, which had formerly protected the Daityas, had been discarded by them, and upon its abandonment followed their destruction 8.

Thus, Maitreya, you are to understand that those who have seceded from their original belief are said to be naked, because they have thrown off the garment of the Vedas. According to the law there are four conditions or orders of men (of the three first castes), the religious student, the householder, the hermit, and the mendicant. There is no fifth state; and the unrighteous man who relinquishes the order of the householder, and does not become either an anchoret or a mendicant, is also a naked (seceder). The man who neglects his permanent observances for one day and night, being able to perform them, incurs thereby sin for one day; and should he omit them, not being in trouble, for a fortnight, he can be purified only by arduous expiation. The virtuous must stop to gaze upon the sun after looking upon a person who has allowed a year to elapse without the observance of the perpetual ceremonies; and they must bathe with their clothes on should they have touched him: but for the individual himself no expiation has been declared. There is no sinner upon earth more culpable than one in whose dwelling the gods, progenitors, and spirits, are left to sigh unworshipped. Let not a man associate, in residence, sitting, or society, with him whose person or whose house has been blasted by the sighs of the gods, progenitors, and spirits. Conversation, interchange of civilities, or association with a man who for a twelvemonth has not discharged his

religious duties, is productive of equality of guilt; and the person who eats in the house of such a man, or sits down with him, or sleeps on the same couch with him, becomes like him instantaneously. Again; he who takes his food without shewing reverence to the gods, progenitors, spirits, and guests, commits sin. How great is his sin! The Brahmans, and men of the other castes, who turn their faces away from their proper duties, become heretics, and are classed with those who relinquish pious works. Remaining in a place where there is too great an intermixture of the four castes is detrimental to the character of the righteous. Men fall into hell who converse with one who takes his food without offering a portion to the gods, the sages, the manes, spirits, and guests. Let therefore a prudent person carefully avoid the conversation, or the contact, and the like, of those heretics who are rendered impure by their desertion of the three Vedas. The ancestral rite, although performed with zeal and faith, pleases neither gods nor progenitors if it be looked upon by apostates.

It is related that there was formerly a king named Śatadhanu, whose wife Śaivyá was a woman of great virtue. She was devoted to her husband, benevolent, sincere, pure, adorned with every female excellence, with humility, and discretion. The Rájá and his wife daily worshipped the god of gods, Janárddana, with pious meditations, oblations to fire, prayers, gifts, fasting, and every other mark of entire faith, and exclusive devotion. On one occasion, when they had fasted on the full moon of Kártika, and had bathed in the Bhagirathí, they beheld, as they came up from the water, a heretic approach them, who was the friend of the Rájá's military preceptor. The Rájá, out of respect to the latter, entered into conversation with the heretic; but not so did the princess; reflecting that she was observing a fast, she turned from him, and cast her eyes up to the sun. On their arrival at home, the husband and wife, as usual, performed the worship of Vishńu, agreeably to the ritual. After a time the Rájá, triumphant over his enemies, died; and the princess ascended the funeral pile of her husband.

In consequence of the fault committed by Śatadhanu, by speaking to an infidel when he was engaged in a solemn fast, he was born again as a

dog. His wife was born as the daughter of the Rájá of Káśí, with a knowledge of the events of her preexistence, accomplished in every science, and endowed with every virtue. Her father was anxious to give her in marriage to some suitable husband, but she constantly opposed his design, and the king was prevented by her from accomplishing her nuptials. With the eye of divine intelligence she knew that her own husband had been regenerate as a dog, and going once to the city of Vaidiśá she saw the dog, and recognised her former lord in him. Knowing that the animal was her husband, she placed upon his neck the bridal garland, accompanying it with the marriage rites and prayers: but he, eating the delicate food presented to him, expressed his delight after the fashion of his species; at which she was much ashamed, and, bowing reverently to him, thus spake to her degraded spouse: "Recall to memory, illustrious prince, the ill-timed politeness on account of which you have been born as a dog, and are now fawning upon me. In consequence of speaking to a heretic, after bathing in a sacred river, you have been condemned to this abject birth. Do you not remember it?" Thus reminded, the Rájá recollected his former condition, and was lost in thought, and felt deep humiliation. With a broken spirit he went forth from the city, and falling dead in the desert, was born anew as a jackal. In the course of the following year the princess knew what had happened, and went to the mountain Koláhala to seek for her husband. Finding him there, the lovely daughter of the king of the earth said to her lord, thus disguised as a jackal, "Dost thou not remember, oh king, the circumstance of conversing with a heretic, which I called to thy recollection when thou wast a dog?" The Rájá, thus addressed, knew that what the princess had spoken was true, and thereupon desisted from food, and died. He then became a wolf; but his blameless wife knew it, and came to him in the lonely forest, and awakened his remembrance of his original state. "No wolf art thou," she said, "but the illustrious sovereign Śatadhanu. Thou wast then a dog, then a jackal, and art now a wolf." Upon this, recollecting himself, the prince abandoned his life, and became a vulture; in which form his lovely queen still found him, and aroused him to a knowledge of the past. "Prince,"

she exclaimed, "recollect yourself: away with this uncouth form, to which the sin of conversing with a heretic has condemned you!" The Rájá was next born as a crow; when the princess, who through her mystical powers was aware of it, said to him, "Thou art now thyself the eater of tributary grain, to whom, in a prior existence, all the kings of the earth paid tribute 9." Having abandoned his body, in consequence of the recollections excited by these words, the king next became a peacock, which the princess took to herself, and petted, and fed constantly with such food as is agreeable to birds of its class. The king of Káśí instituted at that time the solemn sacrifice of a horse. In the ablutions with which it terminated the princess caused her peacock to be bathed, bathing also herself; and she then reminded Śatadhanu how he had been successively born as various animals. On recollecting this, he resigned his life. He was then born as the son of a person of distinction; and the princess now assenting to the wishes of her father to see her wedded, the king of Káśí caused it to be made known that she would elect a bridegroom from those who should present themselves as suitors for her hand. When the election took place, the princess made choice of her former lord, who appeared amongst the candidates, and again invested him with the character of her husband. They lived happily together, and upon her father's decease Śatadhanu ruled over the country of Videha. He offered many sacrifices, and gave away many gifts, and begot sons, and subdued his enemies in war; and having duly exercised the sovereign power, and cherished benignantly the earth, he died, as became his warrior birth, in battle. His queen again followed him in death, and, conformably to sacred precepts, once more mounted cheerfully his funeral pile. The king then, along with his princess, ascended beyond the sphere of Indra to the regions where all desires are for ever gratified, obtaining ever-during and unequalled happiness in heaven, the perfect felicity that is the rarely realised reward of conjugal fidelity 10.

Such, Maitreya, is the sin of conversing with a heretic, and such are the expiatory effects of bathing after the solemn sacrifice of a horse, as I have narrated them to you. Let therefore a man carefully avoid the discourse or contact of an unbeliever, especially at seasons of devotion, and when engaged in the performance of religious rites preparatory to a sacrifice. If it be necessary that a wise man should look at the sun, after beholding one who has neglected his domestic ceremonies for a month, how much greater need must there be of expiation after encountering one who has wholly abandoned the Vedas? one who is supported by infidels, or who disputes the doctrines of holy writ? Let not a person treat with even the civility of speech, heretics, those who do forbidden acts, pretended saints, scoundrels, sceptics 11, and hypocrites. Intercourse with such iniquitous wretches, even at a distance, all association with schismatics, defiles; let a man therefore carefully avoid them.

These, Maitreya, are the persons called naked, the meaning of which term you desired to have explained. Their very looks vitiate the performance of an ancestral oblation; speaking to then destroys religious merit for a whole day. These are the unrighteous heretics to whom a man must not give shelter, and speaking to whom effaces whatever merit he may that day have obtained. Men, indeed, fall into hell as the consequence of only conversing with those who unprofitably assume the twisted hair, and shaven crown; with those who feed without offering food to gods, spirits, and guests; and those who are excluded from the presentation of cakes, and libations of water, to the manes.

Footnotes

338:1 The situation chosen for the first appearance of the heresy agrees well enough with the great prevalence of the Jain faith in the west of India in the eleventh and twelfth centuries (As. Res. XVI. 318), or perhaps a century earlier, and is a circumstance of some weight in investigating the date of the Vishńu Puráńa.

338:2 A bunch of peacock's feathers is still an ordinary accompaniment of a Jain mendicant. According to the Hindi poem, the Prithu Rai Charitra, it was borne by the Buddhist Amara Sinha; but that work is not, perhaps, very good authority for Bauddha observances, at least of an ancient date.

339:3 In this and the preceding contradictions it is probable that the writer refers, although not with much precision, to the sceptical tenets of the Jainas, whence they are called commonly Syádvádis, assertors of probabilities, or of what may be. These usually form seven categories, or, 1. a thing is; 2. it is not; 3. it is, and it is not; 4. it is not definable; 5. it is, but is not definable; 6. it is not, neither is it definable; 7. it is, and it is not, and is not definable. Hence the Jains are also termed Saptavádis and Saptabhangis, assertors and oppugners of seven propositions. As. Res. XVII. 271; and Trans. Royal As. Soc. I. 555.

339:4 Here is farther confirmation of the Jains being intended by our text, as the term Arhat is more particularly applied to them, although it is also used by the Buddhists.

340:5 We have therefore the Bauddhas noticed as a distinct set. If the author wrote from a personal knowledge of Buddhists in India, he could not have written much later than the 10th or 11th century.

340:6 That is, according to the commentator, a Śráddha may be performed for a man who is abroad by any of his kinsmen who are tarrying at home; it will be of equal benefit to him as if he offered it himself; he will equally eat of the consecrated food.

340:7 We have in these passages, no doubt, allusion to the Várhaspatyas, or followers of Vrihaspati, who seem to have been numerous and bold at some period anterior to the 14th century. As. Res. XVI. 5.

341:8 We may have in this conflict of the orthodox divinities and heretical Daityas some covert allusion to political troubles, growing out of religious differences, and the final predominance of Brahmanism. Such occurrences seem to have preceded the invasion of India by the Mohammedans, and prepared the way for their victories.

344:9 There is a play upon the word Bali, which means 'tribute,' or 'fragments of a meal scattered abroad to the birds,' &c.

344:10 The legend is peculiar to the Vishńu Puráńa, although the doctrine it inculcates is to be found elsewhere.

345:11 Haitukas, 'causalists;' either the followers of the Nyáya or 'logical' philosophy, or Bauddhas, those who take nothing upon authority, and admit nothing that cannot be proved; or it is explained, those who by argument cast a doubt upon the efficacy of acts of devotion.

VISHŃU PURÁŃA.

BOOK IV.

CHAP. I.

Dynasties of kings. Origin of the solar dynasty from Brahmá. Sons of the Manu Vaivaswata. Transformations of Ilá or Sudyumna. Descendants of the sons of Vaivaswat; those of Nedisht́ha. Greatness of Marutta. Kings of Vaiśálí. Descendants of Śaryáti. Legend of Raivata; his daughter Revatí married to Balaráma.

MAITREYA.--Venerable preceptor, you have explained to me the perpetual and occasional ceremonies which are to be performed by those righteous individuals who are diligent in their devotions; and you have also described to me the duties which devolve upon the several castes, and on the different orders of the human race. I have now to request you will relate to me the dynasties of the kings who have ruled over the earth 1.

PARÁŚARA.--I will repeat to you, Maitreya, an account of the family of Manu, commencing with Brahmá, and graced by a number of religious, magnanimous, and heroic princes. Of which it is said, "The lineage of him shall never be extinct, who daily calls to mind the race of

Manu, originating with Brahmá 2." Listen therefore, Maitreya, to the entire series of the princes of this family, by which all sin shall be effaced.

Before the evolution of the mundane egg, existed Brahmá, who was Hirańyagarbha, the form of that supreme Brahma which consists of Vishńu as identical with the Rig, Yajur, and Sáma Vedas; the primeval, uncreated cause of all worlds. From the right thumb of Brahmá was born the patriarch Daksha 3; his daughter was Aditi, who was the mother of the sun. The Manu Vaivaswata was the son of the celestial luminary; and his sons were Ikshwáku, Nriga, Dhrisht́a, Śaryáti, Narishyanta, Pránśu, Nábhága, Nedisht́a, Karúsha, and Prishadhra 4.

Before their birth, the Manu being desirous of sons, offered a sacrifice for that purpose to Mitra and Varuńa; but the rite being deranged, through an irregularity of the ministering priest, a daughter, Ilá, was produced 5. Through the favour of the two divinities, however, her sex

was changed, and she became a man, named Sudyumna. At a subsequent period, in consequence of becoming subject to the effects of a malediction once pronounced by Śiva, Sudyumna was again transformed to a woman in the vicinity of the hermitage of Budha, the son of the deity of the moon. Budha saw and espoused her, and had by her a son named Purúravas. After his birth, the illustrious Rishis, desirous of restoring Sudyumna to his sex, prayed to the mighty Vishńu, who is the essence of the four Vedas, of mind, of every thing, and of nothing; and who is in the form of the sacrificial male; and through his favour Ilá once more became Sudyumna, in which character he had three sons, Utkala, Gaya, and Vinata 6.

In consequence of his having been formerly a female, Sudyumna was excluded from any share in his paternal dominions; but his father, at the suggestion of Vaśisht́ha, bestowed upon him the city Pratisht́hána 7, and he gave it to Purúravas.

Of the other sons of the Manu, Prishadhra, in consequence of the crime of killing a cow, was degraded to the condition of a Śúdra 8. From Karúsha descended the mighty warriors termed Kárúshas (the sovereigns of the north 9). The son of Nedisht́ha, named Nábhága, became

a Vaiśya 10: his son was Bhalandana 11; whose son was the celebrated Vatsaprí 12: his son was Pránsu; whose son was Prajáni 13; whose son was Khanitra 14; whose son was the very valiant Chakshupa 15; whose son was Vinśa 16; whose son was Vivinśati 17; whose son was Khaninetra; whose son was the powerful, wealthy, and valiant Karandhama 18; whose son was Avikshi (or Avikshit 19); whose son was the mighty Marutta, of whom this well known verse is recited; "There never was beheld on earth a sacrifice equal to the sacrifice of Marutta: all the implements

and utensils were made of gold. Indra was intoxicated with the libations of Soma juice, and the Brahmans were enraptured with the magnificent donations they received. The winds of heaven encompassed the rite as guards, and the assembled gods attended to behold it 20." Marutta was a Chakravarttí, or universal monarch: he had a son named Narishyanta 21; his son was Dama 22; his son was Rájyavarddhana; his son was Sudhriti; his son was Nara; his son was Kevala; his son was Bandhumat; his son was Vegavat; his son was Budha 23; his son was Trinavindu, who had a daughter named Ilavilá 24. The celestial nymph Alambushá becoming enamoured of Trińavindu, bore him a son named Viśála, by whom the city Vaisáli was founded 25.

The son of the first king of Vaiśálí was Hemachandra; his son was Suchandra; his son was Dhúmráśwa; his son was Srinjaya 26; his son was Sahadeva 27; his son was Kriśáśwa; his son was Somadatta, who celebrated ten times the sacrifice of a horse; his son was Janamejaya; and his son was Sumati 28. These were the kings of Vaiśálí; of whom it is said, "By the favour of Trińavindu all the monarchs of Vaiśálí were long lived, magnanimous, equitable, and valiant."

Śaryáti, the fourth son of the Manu, had a daughter named Sukanyá, who was married to the holy sage Chyavana 29: he had also a righteous son, called Ánartta. The son of the latter was Revata 30, who ruled over

the country called after his father Ánartta, and dwelt at the capital denominated Kuśasthalí 31. The son of this prince was Raivata or Kakudmín, the eldest of a hundred brethren. He had a very lovely daughter, and not finding any one worthy of her hand, he repaired with her to the region of Brahmá to consult the god where a fit bridegroom was to be met with. When he arrived, the quiristers Háhá, Húhú, and others, were singing before Brahmá; and Raivata, waiting till they had finished, imagined the ages that elapsed during their performance to be but as a moment. At the end of their singing, Raivata prostrated himself before Brahmá, and explained his errand. "Whom should you wish for a son-in-law?" demanded Brahmá; and the king mentioned to him various persons with whom he could be well pleased. Nodding his head gently, and graciously smiling, Brahmá said to him, "Of those whom you have named the third or fourth generation no longer survives, for many successions of ages have passed away whilst you were listening to our songsters: now upon earth the twenty-eighth great age of the present Manu is nearly finished, and the Kali period is at hand. You must therefore bestow this virgin gem upon some other husband, for you are now alone, and your friends, your ministers, servants, wife, kinsmen, armies, and treasures, have long since been swept away by the hand of time." Overcome with astonishment and alarm, the Rája then said to Brahmá, "Since I am thus circumstanced, do thou, lord, tell me unto whom the maiden shall be given:" and the creator of the world, whose throne is the lotus, thus benignantly replied to the prince, as he stood bowed and humble before him: "The being of whose commencement, course, and termination, we are ignorant; the unborn and omnipresent essence of all things; he whose real and infinite nature and essence we do not know--is the supreme Vishńu. He is time, made up of moments and hours and years; whose influence is the source of perpetual change. He is the universal form of all things, from birth to death. He is

eternal, without name or shape. Through the favour of that imperishable being am I the agent of his power in creation: through his anger is Rudra the destroyer of the world: and the cause of preservation, Purusha, proceeds also from him. The unborn having assumed my person creates the world; in his own essence he provides for its duration; in the form of Rudra he devours all things; and with the body of Ananta he upholds them. Impersonated as Indra and the other gods he is the guardian of mankind; and as the sun and moon he disperses darkness. Taking upon himself the nature of fire he bestows warmth and maturity; and in the condition of the earth nourishes all beings. As one with air he gives activity to existence; and as one with water he satisfies all wants: whilst in the state of ether, associated with universal aggregation, he furnishes space for all objects. He is at once the creator, and that which is created; the preserver, and that which is preserved; the destroyer, and, as one with all things, that which is destroyed; and, as the indestructible, he is distinct from these three vicissitudes. In him is the world; he is the world; and he, the primeval self-born, is again present in the world. That mighty Vishńu, who is paramount over all beings, is now in a portion of himself upon the earth. That city Kuśasthalí which was formerly your capital, and rivalled the city of the immortals, is now known as Dwáraka 32, and there reigns a portion of that divine being in the person of Baladeva; to him, who appears as a man, present her as a wife: he is a worthy bridegroom for this excellent damsel, and she is a suitable bride for him."

Being thus instructed by the lotus-born divinity, Raivata returned with his daughter to earth, where he found the race of men dwindled in stature, reduced in vigour, and enfeebled in intellect. Repairing to the city of Kuśasthalí, which he found much altered, the wise monarch bestowed his unequalled daughter on the wielder of the ploughshare, whose breast was as fair and radiant as crystal. Beholding the damsel

of excessively lofty height, the chief, whose banner is a palm-tree, shortened her with the end of his ploughshare, and she became his wife. Balaráma having espoused, agreeably to the ritual, Revatí, the daughter of Raivata, the king retired to the mountain Himálaya, and ended his days in devout austerities 33.

Footnotes

347:1 The complete series of the different dynasties is found elsewhere only in the Váyu, the Brahmáńd́a (which is the same), the Matsya, and the Bhágavata Puráńas. The Bráhma P. and the Hari Vanśa, the Agni, Linga, Kúrma, and Garud́a Puráńas have lists of various extent, but none beyond the families of Páńd́u and Krishńa. The Márkańd́eya contains an account of a few of the kings of the solar dynasty alone; and the Padma, of a part of the solar and lunar princes only, besides accounts of individuals. In the Rámáyańa, Mahábhárata, and in the other Puráńas, occasional short genealogies and notices of individual princes occur. In general there is a tolerable conformity, but this is not invariably the case, as we shall have occasion to observe.

348:2 In the historical passages of all the Puráńas in which such occur, and especially in the Vishńu and Váyu, verses, apparently the fragments of a more ancient narrative, are frequently cited. It may also be noticed, as a peculiarity of this part of the Puráńa, that the narration is in prose.

348:3 Daksha is elsewhere said to have been one of the mind-born sons of Brahmá, or to have been the son of the Prachetasas: see p. 115. n. 5.

348:4 According to the nomenclature sometimes followed, and as we shall have reason to conclude intended in this place, there are ten sons of Manu. The commentator regards them, however, as but nine, considering Nabhága-nedisht́a but one name, or Nedisht́a the father of Nábhága. The number is generally stated to be nine, although there is some variety in the names, particularly in this name, which occurs Nábhágadisht́a, Nábhágarisht́ha; and also separated, as Nábhága, Nabhaga, or Nabhága; Nedisht́a, Disht́a, and Arisht́a: the latter, as in the Kúrma, distinctly stated, ###. Again, ### Bráhma P. The commentator on the Hari Vanśa quotes the Vedas for Nábhágadisht́a: ### but the name occurs as Nábhánedisht́ha in the Aitareya Bráhmańa of the Rigveda, where a story is told of his being excluded from all share of his inheritance, on the plea of his being wholly devoted to a religious life. See also As. Res. VIII. 384. The name as ordinarily written, Na-bhága, 'no-share,' has nevertheless an obvious connexion with the legend. The name of Nriga is found only in our text, the Padma, and the Bhágavata: the Váyu has Najava. Pránśu is also the reading of the Váyu and Agni, but not of the rest, which have Veńa, Vanya, Dańd́a, Kuśanábha or Kavi, in its place. The Mahábhárata, Adi P., p. 113, has Veńa, Dhrishńu, Narishyanta, Nábhága, Ikshwáku, Kárúsha, Śaryáti, Ilá, Prishadhra, and Nábhágárisht́a. The Padma P., in the Pátála Khańd́a, says there were 'ten,' and names them Ikshwáku, Nriga, Disht́a, Dhrisht́a, Karúsha, Śaryáti, Narishyanta, Prishadhra, Nábhága, and Kavi.

349:5 'That sacrifice being wrongly offered, through the improper invocations of the Hotri.' It is also read 'frustrated.' This is rather a brief and obscure allusion to what appears to be an ancient legend, and one that has undergone various modifications. According to the Matsya, no change of sex took place in the first instance. The eldest son of Manu was Ida or Ila, whom his father appointed sovereign of the seven Dwípas. In his progress round his dominions, Ila came to the forest of Śambhu or Śiva; entering into which, he was changed to a female, Ilá, agreeably to a promise made formerly by Śiva to Párvatí, who had been once unseasonably broken in upon by some sages, that such a transformation should be inflicted on every male who trespassed upon the sacred grove. After a season, the brothers of Ila sought for him, and finding him thus metamorphosed, applied to Vaśisht́ha, their father's priest, to know the cause. He explained it to them, and directed them to worship Śiva and his bride. They did so, accordingly; and it was announced by the deities, that, upon the performance of an Aśwamedha by Ikshwáku, Ila should become a Kimpurusha, named Sudyumna, and that he should be a male one month, and a female another month, alternately. The Váyu, which is followed by most of the other authorities, states, that upon Manu's offering their share of the sacrifice to Mitra and Varuńa, instead of a boy, a girl was born: according to the Vedas. Manu desired her to follow him; whence her name Ilá (from ila or id́a, 'come'. There, however, Manu propitiates Mitra and Varuńa, and the girl Ilá is changed into the boy Ila or Sudyumna by their favour: as the Márkańd́eya. Sudyumna's subsequent change to a female again, is told much as in the Matsya; but his being alternately male and female is not mentioned in the Váyu any more than it is in our text. The Bhágavata agrees in that respect with the Matsya, but it has evidently embellished the earlier part of the legend by the introduction of another character, Śraddhá, the wife of the Manu. It is said that it was by her instigation, as she was desirous of having a girl, that the ministering Brahmans altered the purpose of the rite, in consequence of which a girl, instead of a boy, was born. The similarity of the name has induced the learned author of the Origin of Pagan Idolatry to conceive that he has found the Ila of the Hindus in the Il or Ilus of the Phœnicians. "The Phœnician Il is the masculine Ila of the Hindus and Indo-Scythæ, and Ila was a title of Manu or Buddha, who was preserved in the ark at the time of the deluge:" I. 156: and he thence concludes that Ila must be Noah; whilst other circumstances in his Phœnician history identify him with Abraham. I. 159. Again; "Ilus or Il is a regular Cuthic name of Buddha, which the Phœnicians, I have no doubt, brought with them; for Buddha or Manu, in the character of Ina, is said to have married his own daughter, who is described as the offspring of an ancient personage that was preserved in an ark at the time of the deluge." I. 223. Now whatever connexion there may be between the names of Ila, Il, Ilus, Ilium, Ilá 'the earth,' and Ilos 'slime,' there is no very obvious resemblance between the Pauráńik legends of Ilá and the Mosaic record; nor do the former authorize the particulars of Ina stated by Mr. Faber, on the authority probably of Col. Wilford. The Manu Satyavrata, who was preserved in the ark, is never called Ila, nor is he the father of Ilá. Buddha was not so preserved, nor is Ila ever a title of Buddha. Budha (not Buddha), the husband of Ilá, never appears as her father, nor is he a Manu, nor is she the daughter of any ancient personage preserved in an ark. There is not therefore, as far as I am aware, any circumstance in the history of Ila or Ilá which can identify either with Abraham or Noah.

350:6 The Matsya calls the name of the third Haritáśwa; the Váyu &c., Vinatáśwa; the Márkańd́eya, Vinaya; and the Bhágavata, Vimala. All but the last agree in stating that Utkala (Orissa) and Gaya in Behar are named after the two first. The Matsya calls the third the sovereign of the east, along with the Kauravas; the Váyu makes him king of the west. The Bhágavata calls them all three rulers of the south.

350:7 The authorities agree in this location of Sudyumna. Pratisht́hána was situated on the eastern side of the confluence of the Ganges and Jumna; the country between which rivers was the territory of the direct male descendants of Vaivaswata. In the Hari Vaasa it is said that he reigned in Pratisht́hána, having killed Dhrisht́aka, Ambarísha, and Dańd́a. M. Langlois had no doubt 79-4: in his copy, as he renders it, 'Il donna naissance à trois enfans;' though, as he observes, Hamilton had called these the sons of Ikshwáku. The Bráhma P. has not this passage, nor does the commentator on the Hari Vanśa give any explanation; neither does any thing of the kind occur elsewhere. We have however, subsequently in the text, Dańd́a named as a son of Ikshwáku; and in the Padma P., Srisht́i Khańd́a, and in the Uttara Khańd́a of the Rámáyáńa, we have a detailed narrative of Dańd́a, the son of Ikshwáku, whose country was laid waste by an imprecation of Bhárgava, whose daughter that prince had violated. His kingdom became in consequence the Dańd́aka forest. The Mahábhárata, Dána Dharma, alludes to the same story. If therefore the preferable reading of the Hari Vanśa be Suta, 'son,' it is at variance with all other authorities. At the same time it must be admitted, that the same work is singular in asserting any collision between Dańd́a and his brothers and Sudyumna, and the passage seems to have grown out of that careless and ignorant compilation which the Hari Vanśa so perpetually presents. It is not improbably a gratuitous perversion of this passage in the Matsya; 'Ambarísha was the son of Nábhága; and Dhrisht́a had three sons.'

351:8 This story has been modified apparently at different periods, according to a progressive horror of the crime. Our text simply states the fact. The Váyu says he was hungry, and not only killed, but ate the cow of his spiritual preceptor, Chyavana. In the Márkańd́eya he is described as being out a hunting, and killing the cow of the father of Bábhravya, mistaking it for a Gavaya or Gayal. The Bhágavata, as usual, improves upon the story, and says that Prishadhra was appointed by his Guru Vaśisht́ha to protect his cattle. In the night a tiger made his way into the fold, and the prince in his haste, and in the dark, killed the cow upon which he had fastened, instead of the tiger. In all the authorities the effect is the same, and the imprecation of the offended sage degraded Prishadhra to the caste of a Śúdra. According to the Bhágavata, the prince led a life of devotion, and perishing in the flame of a forest, obtained final liberation. The obvious purport of this legend, and of some that follow, is to account for the origin of the different castes from one common ancestor.

351:9 The Bhágavata also places the Kárúshas in the north; but the country of the Kárúshas is usually placed upon the Parípátra or Vindhya mountains (see p. 186. n. 13).

352:10 The Váyu has Nábhága, the son of Arisht́a; the Márkańd́eya has, the son of Disht́a; the Bhágavata also calls him the son of Disht́a. According to that authority, he became a Vaiśya by his actions. The other Puráńas generally agree that the descendants of this person became Vaiśyas; but the Matsya and Váyu do not notice it. The Márkańd́eya details a story of Nábhága's carrying off and marrying the daughter of a Vaiśya; in consequence of which he was degraded, it is said, to the same caste, and deprived of his share of the patrimonial sovereignty, which his son and successor recovered. The Bráhma P. and Hari Vanśa assert that two sons of Nábhágárisht́a again became Brahmans; but the duties of royalty imply the Kshatriya caste of his posterity; and the commentator on our text observes that the son of Nábhága was born before his father's degradation, and consequently the race continued Kshatriya; an assertion unsupported by any authority, and it must therefore appear that .a race of Vaiśya princes was recognised by early traditions.

352:11 Bhanandana: Bhágavata.

352:12 Vatsapríti: Bhágavata. Vatsasrí: Márkańd́eya. The latter has a story of the destruction of the Daitya Kujámbha by Vidúratha, the father of Sunandá, the wife a of Vatsasrí. The Váyu has Sahasrári.

352:13 Pramati: Bhágavata.

352:14 According to the Márkańd́eya, the priests of the royal family conspired against this prince, and were put to death by his ministers.

352:15 Chakshusha: Bhágavata.

352:16 Víra: Márkańd́eya.

352:17 Rambha precedes Vivinśati: Bhágav.

352:18 Baláśwa or Balakáśwa or Subaláśwa, according to the Márkańd́eya, which explains his name Karandhama to denote his creation of an army, when besieged by his revolted tributaries, by breathing on his hands.

352:19 Both forms occur, as the commentator observes. The Márkańd́eya has a long story of this prince's carrying off the daughter of Viśála, king of Vaidiśa. Being attacked and captured by his confederated rivals, he was rescued by his father, but was so much mortified by his disgrace, that he vowed never to marry nor reign. The princess, also becoming an ascetic, met with him in the woods, and they were finally espoused; but Avikshit kept his other vow, and relinquished his succession in favour of his son, who succeeded to the kingdoms of both Karandhama and Viśála,

353:20 Most of our authorities quote the same words, with or without addition. The Váyu adds, that the sacrifice was conducted by Samvartta, whom the Bhágavata terms a Yogi, the son of Angiras; and that Vrihaspati was so jealous of the splendour of the rite, that a great quarrel ensued between him and Samvartta. How it involved the king is not told, but apparently in consequence, Marutta, with his kindred and friends, was taken by Samvartta to heaven. According to the Márkańd́eya, Marutta was so named from the paternal benediction, 'May the winds be thine,' or 'be propitious to thee.' He reigned, agreeably to that record, 85000 years.

353:21 Omitted in the Bhágavata.

353:22 A rather chivalric and curious story is told of Dama in the Márkańd́eya. His bride Sumaná, daughter of the king Daśárha, was rescued by him from his rivals. One of them, Bapushmat, afterwards killed Marutta, who had retired into the woods, after relinquishing his crown to his son. Dama in retaliation killed Bapushmat, and made the Pińd́a, or obsequial offering to his father, of his flesh: with the remainder he fed the Brahmans of Rákshasa origin: such were the kings of the solar race.

353:23 The Bhágavata has Bandhavat, Oghavat, and Bandha.

353:24 The Váyu and Bhágavata both add that she was the wife of Viśravas, and mother of Kuvera. In the Linga P. she is said to have been the wife of Pulastya, and mother of Viśravas. The weight of authority is in favour of the former statement. See p. 83. n. 5.

353:25 The Bhágavata names three sons, Viśála, Śúnyabandhu, and Dhúmaketu. Vaiśálí is a city of considerable renown in Indian tradition, but its site is a subject of some uncertainty. Part of the difficulty arises from confounding it with Viśálá, another name of Ujayin; ### Hemachandra. Also in the Megha Dúta; 'Having arrived at Avanti, proceed to the illustrious city before indicated, Viśálá.' 'To the city Ujjayiní, named Viśálá. Comment. Vaiśálí however appears to be very differently situated. According to the Buddhists, amongst whom it is celebrated as a chief seat of the labours of Śákhya and his first disciples, it is the same as Prayága or Allahabad; but the Rámáyańa (I. 45) places it much lower down, on the north bank of the Ganges, nearly opposite to the mouth of the Sone; and it was therefore in the modern district of Sáran, as Hamilton (Genealogies of the Hindus) conjectured. In the fourth century it was known to the Chinese traveller Fa-hian as Phi-she-li, on the right bank of the Gandak, not far from its confluence with the Ganges. Account of the Foe-küe-ki: Trans. R. As. Soc. no. IX. p. 128.

354:26 Dhumráksha and Samyama: Bhágavata.

354:27 The text is clear enough; but, as elsewhere noticed (Hindu Theatre, II. 296), the commentator on the Bhágavata interprets the parallel passage, very differently, or 'Kriśáśwa with Devaja,' or, as some copies read, Devaka or Daivata, as if there were two sons of Samyama.

354:28 The Bhágavata changes the order of these two, making Janamejaya the son of Sumati; or Pramati, Váyu. Sumati, king of Vaiśálí, is made cotemporary with Ráma: Rámáyańa, I.47. 17. The dynasty of Vaiśála kings is found only in our text, the Váyu, and Bhágavata. Hamilton places them from 1920 to 1240 B. C.; but the latter is incompatible with the date he assigns to Ráma, of 1700 B. C. The co-temporary existence of Sumati and Ráma, however, is rather unintelligible, as, according to our lists, the former is the thirty-fourth, and the latter the sixtieth, from Vaivaswata Manu.

354:29 The circumstances of their marriage, of Chyavana's appropriating a share of offerings to the Aswiní Kumáras, and of sis quarrel with Indra in consequence, are old in detail in the Bhágavata and Padma Puráńas.

354:30 In most of the other Puráńas, Reva or Raiva. The Linga and Matsya insert Rochamána before him; and the Bhágavata adds to Ánartta, Uttánavarhish and Bhúrisheńa.

355:31 The Bhágavata ascribes the foundation of Kuśasthalí to Revata, who built it, it is said, within the sea. The subsequent legend shews that it was the same, or on the same spot, as Dwáraká; and Ánartta was therefore part of Cutch or Guzerat. See p. 190. n. 77.

356:32 So called from its many Dwáras or gateways: ### Váyu.

357:33 The object of this legend, which is told by most of the authorities, is obviously to account for the anachronism of making Balaráma cotemporary with Raivata; the one early in the Treta age, and the other at the close of the Dwápara.

CHAP. II.

Dispersion of Revata's descendants: those of Dhrisht́a: those of Nábhága. Birth of Ikshwáku, the son of Vaivaswata: his sons. Line of Vikukshi. Legend of Kakutstha; of Dhundhumára; of Yuvanáśwa; of Mándhátri: his daughters married to Saubhari.

PARÁŚARA.--Whilst Kakudmin, surnamed Raivata, was absent on his visit to the region of Brahmá, the evil spirits or Rákshasas named Puńyajanas destroyed his capital Kuśasthalí. His hundred brothers, through dread of these foes, fled in different directions; and the Kshatriyas, their descendants, settled in many countries 1.

From Dhrisht́a, the son of the Manu, sprang the Kshatriya race of Dhársht́aka 2.

The son of Nabhága was Nábhága 3; his son was

Ambarísha 4; his son was Virúpa 5; his son was Prishadaśwa; his son was Rathínara, of whom it is sung, "These, who were Kshatriyas by birth, the heads of the family of Rathínara, were called Ángirasas (or sons of Angiras), and were Brahmans as well as Kshatriyas 6."

Ikshwáku was born from the nostril of the Manu, as he happened to sneeze 7. He had a hundred sons, of whom the three most distinguished were Vikukshi, Nimi, and Dańd́a. Fifty of the rest, under Sakuni, were the protectors of the northern countries. Forty-eight were the princes of the south 8.

Upon one of the days called Asht́aka 9, Ikshwáku being desirous of celebrating ancestral obsequies, ordered Vikukshi to bring him flesh suitable for the offering. The prince accordingly went into the forest, and killed many deer, and other wild animals, for the celebration. Being weary with the chase, and being hungered, he sat down, and ate a hare; after which, being refreshed, he carried the rest of the game to his father. Vaśisht́ha, the family priest of the house of Ikshwáku, was summoned to consecrate the food; but he declared that it was impure, in consequence of Vikukshi's having eaten a hare from amongst it (making it thus, as it were, the residue of his meal). Vikukshi was in consequence abandoned by his offended father, and the epithet Śaśáda (hare-eater) was affixed to him by the Guru. On the death of Ikshwáku, the dominion of the earth descended to Śaśáda 10, who was succeeded by his son Puranjaya.

In the Treta age a violent war 11 broke out between the gods and the Asuras, in which the former were vanquished. They consequently had recourse to Vishńu for assistance, and propitiated him by their adorations. The eternal ruler of the universe, Náráyańa, had compassion upon them, and said, "What you desire is known unto me. Hear how your wishes shall be fulfilled. There is an illustrious prince named Puranjaya, the son of a royal sage; into his person I will infuse a portion of myself, and having descended upon earth I will in his person subdue all your enemies. Do you therefore endeavour to secure the aid

of Puranjaya for the destruction of your foes." Acknowledging with reverence the kindness of the deity, the immortals quitted his presence, and repaired to Puranjaya, whom they thus addressed: "Most renowned Kshatriya, we have come to thee to solicit thy alliance against our enemies: it will not become thee to disappoint our hopes." The prince replied, "Let this your Indra, the monarch of the spheres, the god of a hundred sacrifices, consent to carry me upon his shoulders, and I will wage battle with your adversaries as your ally." The gods and Indra readily answered, "So be it;" and the latter assuming the shape of a bull, the prince mounted upon his shoulder. Being then filled with delight, and invigorated by the power of the eternal ruler of all movable and immovable things, he destroyed in the battle that ensued all the enemies of the gods; and because he annihilated the demon host whilst seated upon the shoulder (or the hump, Kakud) of the bull, he thence obtained the appellation Kakutstha (seated on the hump 12).

The son of Kakutstha was Anenas 13, whose son was Prithu, whose son was Viswagaśwa 14, whose son was Árdra 15, whose son was Yuvanáśwa, whose son was Śravasta, by whom the city of Śrávastí 16 was founded. The son of Śravasta was Vrihadaśwa, whose son was Kuvalayáśwa. This prince, inspired with the spirit of Vishńu, destroyed the Asura Dhundhu, who had harassed the pious sage Uttanka; and he was thence entitled Dhundhumára 17. In his conflict with the demon

the king was attended by his sons, to the number of twenty-one thousand; and all these, with the exception of only three, perished in the engagement, consumed by the fiery breath of Dhundhu. The three who survived were Drídháśwa, Chandráśwa, and Kapiláśwa; and the son and successor of the elder of these was Haryyáśwa; his son was Nikumbha; his son was Sanhatáśwa; his son was Kriśáśwa; his son was Prasenajit; and his son was another Yuvanáśwa 18.

Yuvanáśwa had no son, at which he was deeply grieved. Whilst residing in the vicinage of the holy Munis, he inspired them with pity for his childless condition, and they instituted a religious rite to procure him progeny. One night during its performance the sages having

placed a vessel of consecrated water upon the altar had retired to repose. It was past midnight, when the king awoke, exceedingly thirsty; and unwilling to disturb any of the holy inmates of the dwelling, he looked about for something to drink. In his search he came to the water in the jar, which had been sanctified and endowed with prolific efficacy by sacred texts, and he drank it. When the Munis rose, and found that the water had been drunk, they inquired who had taken it, and said, "The queen that has drunk this water shall give birth to a mighty and valiant son." "It was I," exclaimed the Rájá, "who unwittingly drank the water!" and accordingly in the belly of Yuvanáśwa was conceived a child, and it grew, and in due time it ripped open the right side of the Rájá, and was born, and the Raji, did not die. Upon the birth of the child, "Who will be its nurse?" said the Munis; when, Indra, the king of the gods, appeared, and said, "He shall have me for his nurse" (mám dhásyati); and hence the boy was named Mándhátri. Indra put his fore finger into the mouth of the infant, who sucked it, and drew from it heavenly nectar; and he grew up, and became a mighty monarch, and reduced the seven continental zones under his dominion. And here a verse is recited; "From the rising to the going down of the sun, all that is irradiated by his light, is the land of Mándhátri, the son of Yuvanáśwa 19."

Mándhátri married Vindumatí, the daughter of Śaśavindu, and had by her three sons, Purukutsa, Ambarísha, and Muchukunda; he had also fifty daughters 20.

The devout sage Saubhari, learned in the Vedas, had spent twelve years immersed in a piece of water; the sovereign of the fish in which, named Sammada, of large bulk, had a very numerous progeny. His children and his grandchildren were wont to frolic around him in all

directions, and he lived amongst them happily, playing with them night and day. Saubhari the sage, being disturbed in his devotions by their sports, contemplated the patriarchal felicity of the monarch of the lake, and reflected, "How enviable is this creature, who, although horn in a degraded state of being, is ever thus sporting cheerfully amongst his offspring and their young. Of a truth he awakens in my mind the wish to taste such pleasure, and I also will make merry amidst my children." Having thus resolved, the Muni came up hastily from the water, and, desirous of entering upon the condition of a householder, went to Mándhátri to demand one of his daughters as his wife. As soon as he was informed of the arrival of the sage, the king rose up from his throne, offered him the customary libation, and treated him with the most profound respect. Having taken a seat, Saubhari said to the Rájá, "I have determined to marry: do you, king, give me one of your daughters as a wife: disappoint not my affection. It is not the practice of the princes of the race of Kakutstha to turn away from compliance with the wishes of those who come to them for succour. There are, O monarch, other kings of the earth to whom daughters have been born, but your family is above all renowned for observance. of liberality in your donations to those who ask your bounty. You have, O prince, fifty daughters; give one of them to me, that so I may be relieved from the anxiety I suffer through fear that my suit may be denied."

When Mándhátri heard this request, and looked upon the person of the sage, emaciated by austerity and old age, he felt disposed to refuse his consent; but dreading to incur the anger and imprecation of the holy man, he was much perplexed, and, declining his head, was lost a while in thought. The Rishi, observing his hesitation, said, "On what, O Rájá, do you meditate? I have asked for nothing which may not be readily accorded: and what is there that shall he unattainable to you, if my desires be gratified by the damsel whom you must needs give unto me?" To this, the king, apprehensive of his displeasure, answered and said, "Grave sir, it is the established usage of our house to wed our daughters to such persons only as they shall themselves select from suitors of fitting rank; and since this your request is not yet made known to my

maidens, it is impossible to say whether it may be equally agreeable to them as it is to me. This is the occasion of my perplexity, and I am at a loss what to do." This answer of the king was fully understood by the Rishi, who said to himself, "This is merely a device of the Rájá to evade compliance with my suit: the has reflected that I am an old man, having no attractions for women, and not likely to be accepted by any of his daughters: even be it so; I will be a match for him:" and he then spake aloud, and said, "Since such is the custom, mighty prince, give orders that I be admitted into the interior of the palace. Should any of the maidens your daughters be willing to take me for a bridegroom, I will have her for my bride; if no one be willing, then let the blame attach alone to the years that I have numbered." Having thus spoken, he was silent.

Mándhátri, unwilling to provoke the indignation of the Muni, was accordingly obliged to command the eunuch to lead the sage into the inner chambers; who, as he entered the apartments, put on a form and features of beauty far exceeding the personal charms of mortals, or even of heavenly spirits. His conductor, addressing the princesses, said to them, "Your father, young ladies, sends you this pious sage, who has demanded of him a bride; and the Rája has promised him, that he will not refuse him any one of you who shall choose him for her husband." When the damsels heard this, and looked upon the person of the Rishi, they were equally inspired with passion and desire, and, like a troop of female elephants disputing the favours of the master of the herd, they all contended for the choice. "Away, away, sister!" said each to the other; "this is my election, he is my choice; he is not a meet bridegroom for you; he has been created by Brahmá on purpose for me, as I have been created in order to become his wife: he has been chosen by me before you; you have no right to prevent his becoming my husband." In this way arose a violent quarrel amongst the daughters of the king, each insisting upon the exclusive election of the Rishi: and as the blameless sage was thus contended for by the rival princesses, the superintendent of the inner apartments, with a downcast look, reported to the king what had occurred. Perplexed more than ever by this

information, the Rájá exclaimed, "What is all this! and what am I to do now! What is it that I have said!" and at last, although with extreme reluctance, he was obliged to agree that the Rishi should marry all his daughters.

Having then wedded, agreeably to law, all the princesses, the sage took them home to his habitation, where he employed the chief of architects, Viśwakarman, equal in taste and skill to Brahmá himself, to construct separate palaces for each of his wives: he ordered him to provide each building with elegant couches and seats and furniture, and to attach to them gardens and groves, with reservoirs of water, where the wild-duck and the swan should sport amidst beds of lotus flowers. The divine artist obeyed his injunctions, and constructed splendid apartments for the wives of the Rishi; in which by command of Saubhari, the inexhaustible and divine treasure called Nanda 21 took up his permanent abode, and the princesses entertained all their guests and dependants with abundant viands of every description and the choicest quality.

After some period had elapsed, the heart of king Mándhátri yearned for his daughters, and he felt solicitous to know whether they were happily circumstanced. Setting off therefore on a visit to the hermitage of Saubhari, he beheld upon his arrival a row of beautiful crystal palaces, shining as brilliantly as the rays of the sun, and situated amidst lovely gardens, and reservoirs of pellucid water. Entering into one of these magnificent palaces, he found and embraced a daughter, and said to her, as the tears of affection and delight trembled in his eyes, "Dear child, tell me how it is with you. Are you happy here? or not? Does the great sage treat you with tenderness? or do you revert with regret to your early home?" The princess replied, "You behold, my father, how delightful a mansion I inhabit, surrounded by lovely gardens and lakes, where the lotus blooms, and the wild swans murmur. Here I have delicious viands, fragrant unguents, costly ornaments, splendid raiment, soft beds, and every enjoyment that affluence can procure. Why then should I call to memory the place of my birth? To your favour am I

indebted for all that I possess. I have only one cause of anxiety, which is this; my husband is never absent from my dwelling: solely attached to me, he is always at my side; he never goes near my sisters; and I am concerned to think that they must feel mortified by his neglect: this is the only circumstance that gives me uneasiness."

Proceeding to visit another of his daughters, the king, after embracing her, and sitting down, made the same inquiry, and received the same account of the enjoyments with which the princess was provided: there was also the same complaint, that the Rishi was wholly devoted to her, and paid no attention to her sisters. In every palace Mándhátri heard the same story from each of his daughters in reply to his questions; and with a heart overflowing with wonder and delight he repaired to the wise Saubhari, whom he found alone, and, after paying homage to him, thus addressed him: "Holy sage, I have witnessed this thy marvellous power; the like miraculous faculties I have never known any other to possess. How great is the reward of thy devout austerities!" Having thus saluted the sage, and been received by him with respect, the Rájá resided with him for some time, partaking of the pleasures of the place, and then returned to his capital.

In the course of time the daughters of Mándhátri bore to Saubhari a hundred and fifty sons, and day by day his affection for his children became more intense, and his heart was wholly occupied, with the sentiment of self 22. "These my sons," he loved to think, "will charm me with their infant prattle; then they will learn to walk; they will then grow up to youth and to manhood: I shall see them married, and they will have children; and I may behold the children of those children." By these and similar reflections, however, he perceived that his anticipations every day outstripped the course of time, and at last he exclaimed, "What exceeding folly is mine! there is no end to my desires. Though all I hope should come to pass for ten thousand or a hundred thousand years, still new wishes would spring up. When I have seen my infants walk; when I have beheld their youth, their manhood, their marriage, their progeny; still my expectations are unsatisfied,

and my soul yearns to behold the descendants of their descendants. Shall I even see them, some other wish will be engendered; and when that is accomplished, how is the birth of fresh desires to he prevented? I have at last discovered that there is no end to hope, until it terminates in death; and that the mind which is perpetually engrossed by expectation, can never be attached to the supreme spirit. My mental devotions, whilst immersed in water, were interrupted by attachment to my friend the fish. The result of that connexion was my marriage; and insatiable desires are the consequences of my married life. The pain attendant upon the birth of my single body, is now augmented by the cares attached to fifty others, and is farther multiplied by the numerous children whom the princesses have borne to me. The sources of affliction will be repeatedly renewed by their children, and by their espousals, and by their progeny, and will be infinitely increased: a married life is a mine of individual anxiety. My devotions, first disturbed by the fish of the pool, have since been obstructed by temporal indulgence, and I have been beguiled by that desire for progeny which was communicated to me by association with Sammada. Separation from the world is the only path of the sage to final liberation: from commerce with mankind innumerable errors proceed. The ascetic who has accomplished a course of self-denial falls from perfection by contracting worldly attachments: how much more likely should one so fall whose observances are incomplete? My intellect has been a prey to the desire of married happiness; but I will now so exert myself for the salvation of my soul, that, exempt from human imperfections, I may be exonerated from human sufferings. To that end I will propitiate, by arduous penance, Vishńu, the creator of the universe, whose form is inscrutable, who is smaller than the smallest, larger than the largest, the source of darkness and of light, the sovereign god of gods. On his everlasting body, which is both discrete and indiscrete substance, illimitably mighty, and identical with the universe, may my mind, wholly free from sin, be ever steadily intent, so that I may be born no more. To him I fly for refuge; to that Vishńu, who is the teacher of teachers, who is one with all beings, the pure eternal lord of all, without beginning, middle, or end, and besides whom is nothing."

Footnotes

358:1 According to the Váyu, the brothers of Raivata founded a celebrated race called Śáryáta, from Śaryáti. The Bráhma P. says they took refuge in secret places (gahana); for which the Hari Vanśa substitutes (parvata gańa) mountains. The Váyu has neither, and says merely that they were renowned in all regions.

358:2 So the Váyu, Linga, Agni, Bráhma, and Hari Vanśa. The Matsya names three sons of Dhrisht́a, Dhrisht́aketu, Chitranátha, and Rańadhrisht́a. The Bhágavata adds, that the sons of Dhrisht́a obtained Brahmanhood upon earth, though born Kshatriyas.

358:3 But who is Nabhága? for, as above observed, c. 1. n. 2, the son of the Manu is Nabhága-nedisht́a, and there is in that case no such person as Nabhága: on the other hand, if Nabhága and Nedisht́a he distinct names, we have ten sons of Vaivaswata, as in the Bhágavata. The descendants of Nedisht́a, through his son Nabhága, have been already specified; and after all, therefore, we must consider the text as intending a distinct person by the name Nabhága; and such a name does occur in the lists of the Agni, Kúrma, Matsya, and Bhágavata, unquestionably distinct from that with which it is also sometimes compounded. The Bhágavata repeats the legend of the Aitareya Bráhmańa, with some additions, and says that Nabhága having protracted his period of study beyond the usual age, his brothers appropriated his share of the patrimony. On his applying for his portion, they consigned their father to him, by whose advice he assisted the descendants of Angiras in a sacrifice, and they presented him with all the wealth that was left at its termination. Rudra claimed it as his; and Nabhága acquiescing, the god confirmed the gift, by which he became possessed of an equivalent for the loss of territory. Most of the authorities recognise but one name here, variously read either Nabhága or Nábhága, the father of Ambarísha. The Váyu, as well as the Bhágavata, concurs with the text.

359:4 The Bhágavata considers Ambarísha as a king, who reigned apparently on the banks of the Yamuná. He is more celebrated as a devout worshipper of Vishńu, whose discus protected him from the wrath of Durvásas, and humbled that choleric saint, who was a portion of Śiva: a legend which possibly records a struggle between two sects, in which the votaries of Vishńu, headed by Ambarísha, triumphed.

359:5 The Agni, Bráhma, and Matsya stop with Ambarísha. The Váyu and Bhágavata proceed as in the text, only the latter adds to Virúpa, Ketumat and Śambhu.

359:6 The same verse is cited in the Váyu, and affords an instance of a mixture of character, of which several similar cases occur subsequently. Kshatriyas by birth, become Brahmans by profession; and such persons are usually considered as Ángirasas, followers or descendants of Angiras, who may have founded a school of warrior-priests. This is the obvious purport of the legend of Nabhága's assisting the sons of Angiras to complete their sacrifice, referred to in a former note, although the same authority has devised a different explanation. Rathínara (or Rathítara, as read in some copies, as well as by the Bhágavata and Váyu) being childless, Angiras begot on his wife sons radiant with divine glory, who as the sons of the monarch by his wife were Kshatriyas, but were Brahmans through their actual father. This however is an afterthought, not warranted by the memorial verse cited in our text.

359:7 So the Bhágavata.

359:8 The Matsya says that Indra (Devarát́) was born as Vikukshi, and that Ikshwáku had one hundred and fourteen other sons, who were kings of the countries south of Meru; and as many who reigned north of that mountain. The Váyu and most of the other authorities agree in the number of one hundred, of whom fifty, with Śakuni at their head, are placed in the north; and forty-eight in the south, according to the Váyu, of whom Vimati was the chief. The same authority specifies also Nimi and Dańd́a as sons of Ikshwáku, as does the Bhágavata, with the addition of their reigning in the central regions. The distribution of the rest in that work is twenty-five in the west, as many in the east, and the rest elsewhere; that is, the commentator adds, north and south. It seems very probable that by these sons of Ikshwáku we are to understand colonies or settlers in various parts of India.

360:9 See p. 322, 323.

360:10 The Váyu states that he was king of Ayodhyá, after the death of Ikshwáku. The story occurs in all the authorities, more or less in detail.

360:11 The Váyu says it was in the war of the starling and the stork; a conflict between Vaśisht́ha and Viswámitra, metamorphosed into birds, according to the Bhágavata; but that work assigns it to a different period, or the reign of Hariśchandra. If the tradition have any import, it may refer to the ensigns of the contending parties; for banners, with armorial devices, were, as we learn from the Mahábhárata, invariably borne by princes and leaders.

361:12 The Bhágavata adds, that he captured the city of the Asuras, situated in the west; whence his name Puranjaya, 'victor of the city:' he is also termed Paranjaya, 'vanquisher of foes:' he is also called Indraváha, 'borne by Indra.'

361:13 Suyodhana: Matsya, Agni, Kúrma.

361:14 Viśwaka: Linga. Viśwagandhi: Bhágav. Visht́aráśwa: Bráhma P. and Hari V.

361:15 Ándhra: Váyu. Áyu: Agni. Chandra: Bhágavata.

361:16 Śávasta and Śávasti: Bhágav. Śravastí: Matsya, Linga, and Kúrma, which also say that Śravastí was in the country of Gaura, which is eastern Bengal; but it is more usually placed in Kośala, by which a part of Oude is commonly understood. In my Dictionary I have inserted Śrávantí, upon the authority of the Trikáńd́a Śesha, but it is no doubt an error for Śrávasti; it is there also called Dharmapattana, being a city of some sanctity in the estimation of the Buddhists. It is termed by Fa-Hian, She-wei; by Hwan Tsang, She-lo-va-si-ti; and placed by both nearly in the site of Fyzabad in Oude. Account of the Foe-kue-ki.

361:17 This legend is told in much more detail in the Váyu and Bráhma Puráńas. Dhundhu hid himself beneath a sea of sand, which Kuvalyáśwa and his sons dug up, undeterred by the flames which checked their progress, and finally destroyed most of them. The legend originates probably in the occurrence of some physical phenomenon, as an earthquake or volcano.

362:18 The series of names agrees very well to Sanhatáśwa, called Varhańáśwa in the Bhágavata. We have there some variations, and some details not noticed in our text. The Váyu, Bráhma, Agni, Linga, Matsya, and Kúrma, ascribe two sons to Sanhatáśwa, whom the two first name Kriśáśwa and Akriśáśwa, and the rest Kriśáśwa and Rańáśwa. Senajit or Prasenajit is generally, though not always, termed the son of the younger brother; but the commentator on the Hari Vanśa calls him the son of Sanhatáśwa, whilst the Matsya, Agni, Linga, and Kúrma omit him, and make Mándhátri the son of Rańáśwa. The mother of Prasenajit and the wife of Akriśáśwa or Sanhatáśwa, according to the different interpretations, was the daughter of Himavat, known as Drishadvatí, the river so termed (p. 181, n. 7.) The wife of Yuvanáśwa, according to the Váyu, or of Prasenajit, according to the Bráhma, was Gaurí, the daughter of Rantínara, who, incurring the imprecation of her husband, became the Báhudá river (p. 181. n. 6). The Bráhma and Hari Vanśa call Yuvanáśwa her son; but in another place the Hari Vanśa contradicts itself, calling Gaurí the daughter of Matímara, of the race of Puru, the mother of Mándhátri; here following apparently the Matsya, in which it is so stated. The Bráhma P. is not guilty of the inconsistency. The Váyu of course gives the title to Mándhátri, with the addition that he was called Gaurika, after his mother. Mándhátri's birth from Gaurí is the more remarkable, as it is incompatible with the usual legend given in our text and in the Bhágavata, which seems therefore to have been of subsequent origin, suggested by the etymology of the name. In the Bhágavata, Mándhátri is also named Trasadasyu, or the terrifier of thieves.

363:19 The Váyu cites this same verse and another, with the remark, that they were uttered by those acquainted with the Puráńas and with genealogies.

363:20 The Bráhma and Agni omit Ambarísha, for whom the Matsya substitutes Dharmasena. The following legend of Saubhari occurs elsewhere only in the Bhágavata, and there less in detail.

366:21 The great Nidhi: a Nidhi is a treasure, of which there are several belonging to Kuvera; each has its guardian spirit, or is personified.

367:22 Of Mamatá, 'mineness;' the notion that wives, children, wealth, belong to an individual, and are essential to his happiness.

CHAP. III.

Saubhari and his wives adopt an ascetic life. Descendants of Mándhátri. Legend of Narmadá and Purukutsa. Legend of Triśanku. Báhu driven from his kingdom by the Haihayas and Tálajanghas. Birth of Sagara: he conquers the barbarians, imposes upon them distinguishing usages, and excludes them from offerings to fire, and the study of the Vedas.

HAVING thus communed with himself, Saubhari abandoned his children, his home, and all his splendour, and, accompanied by his wives, entered the forest, where he daily practised the observances followed by the ascetics termed Vaikhánasas (or anchorets having families), until he had cleansed himself from all sin. When his intellect had attained maturity, he concentrated in his spirit the sacramental fires 1, and became a religious mendicant. Then having consigned all his acts to the supreme, he obtained the condition of Achyuta, which knows no change, and is not subject to the vicissitudes of birth, transmigration, or death. Whoever reads, or hears, or remembers, or understands, this legend of Saubhari, and his espousal of the daughters of Mándhátri, shall never, for eight successive births, be addicted to evil thoughts, nor shall he act unrighteously, nor shall his mind dwell upon improper objects, nor shall he be influenced by selfish attachments. The line of Mándhátri is now resumed.

The son of Ambarísha, the son of Mándhátri, was Yuvanáśwa; his son was Harita 2, from whom the Angirasa Háritas were descended 3.

In the regions below the earth the Gandharbas called Mauneyas (or sons of the Muni Kaśyapa), who were sixty millions in number, had defeated the tribes of the Nágas, or snake-gods, and seized upon their most precious jewels, and usurped their dominion. Deprived of their power by the Gandharbas, the serpent chiefs addressed the god of the gods, as he awoke from his slumbers; and the blossoms of his lotus eyes opened while listening to their hymns. They said, "Lord, how shall we be delivered from this great fear?" Then replied the first of males, who is without beginning, "I will enter into the person of Purukutsa, the son of Mándhátri, the son of Yuvanáśwa, and in him will I quiet these iniquitous Gandharbas." On hearing these words, the snake-gods bowed and withdrew, and returning to their country dispatched Narmadá to solicit the aid of Purukutsa 4.

Narmadá accordingly went to Purukutsa, and conducted him to the regions below the earth, where, being filled with the might of the deity, he destroyed the Gandharbas. He then returned to his own palace; and the snake-gods, in acknowledgment of Narmadá's services, conferred upon her as a blessing, that whosoever should think of her, and invoke her name, should never have any dread of the venom of snakes. This is the invocation; "Salutation be to Narmadá in the morning; salutation be to Narmadá at night; salutation be to thee, O Narmadá! defend me

from the serpent's poison." Whoever repeats this day and night, shall never be bitten by a snake in the dark nor in entering a chamber; nor shall he who calls it to mind when he eats suffer any injury from poison, though it be mixed with his food. To Purukutsa also the snake-gods announced that the series of his descendants should never be cut off.

Purukutsa had a son by Narmadá named Trasadasyu, whose son was Sambhúta 5, whose son was Anarańya, who was slain, by Rávańa in his triumphant progress through the nations. The son of Anarańya was Prishadaśwa; his son was Haryyaśwa; his son was Sumanas 6; his son was Tridhanwan; his son was Trayyáruńa; and his son was Satyavrata, who obtained the appellation of Triśanku, and was degraded to the condition of a Cháńd́ála, or outcast 7. During a twelve years' famine Triśanku provided the flesh of deer for the nourishment of the wife and children of Viswamitra, suspending it upon a spreading fig-tree on the borders of the Ganges, that he might not subject them to the indignity of receiving presents from an outcast. On this account Viśwámitra, being highly pleased with him, elevated him in his living body to heaven 8.

The son of Triśanku was Hariśchandra 9; his son was

Rohitáśwa 10; his son was Harita 11; his son was Chunchu 12, who had two sons named Vijaya and Sudeva. Ruruka 13 was the son of Vijaya, and his own son was Vrika, whose son was Báhu (or Báthuka). This prince was vanquished by the tribes of Haihayas and Tálajanghas 14, anti his country was overrun by them; in consequence of which he fled into the forests with his wives. One of these was pregnant, and being an object of jealousy to a rival queen, the latter gave her poison to prevent her delivery. The poison had the effect of confining the child in the womb for seven years. Báhu, having waxed old, died in the neighbourhood of the residence of the Muni Aurva. His queen having constructed his pile, ascended it with the determination of accompanying him in death; but the sage Aurva, who knew all things, past, present, and to come, issued forth from his hermitage, and forbade her, saying, "Hold! hold! this is unrighteous; a valiant prince, the monarch of many realms, the

offerer of many sacrifices, the destroyer of his foes, a universal emperor, is in thy womb; think not of committing so desperate an act!" Accordingly, in obedience to his injunctions, she relinquished her intention. The sage then conducted, her to his abode, and after some time a very splendid boy was there born. Along with him the poison that had been given to his mother was expelled; and Aurva, after performing the ceremonies required at birth, gave him on that account the name of Sagara (from Sa, 'with,' and Gara, 'poison'). The same holy sage celebrated his investure with the cord of his class, instructed him fully in the Vedas, and taught him the use of arms, especially those of fire, called after Bhárgava.

When the boy had grown up, and was capable of reflection, he said to his mother one day, "Why are we dwelling in this hermitage? where is my father? and who is he?" His mother, in reply, related to him all that had happened. Upon hearing which he was highly incensed, and vowed to recover his patrimonial kingdom; and exterminate the Haihayas and Tálajanghas, by whom it had been overrun. Accordingly when he became a man he put nearly the whole of the Haihayas to death, and would have also destroyed the Śakas, the Yavanas, Kámbojas, Páradas, and Pahnavas 15, but that they applied to Vaśisht́ha, the

family priest of Sagara, for protection. Vaśisht́ha regarding them as annihilated (or deprived of power), though living, thus spake to Sagara: "Enough, enough, my son, pursue no farther these objects of your wrath, whom you may look upon as no more. In order to fulfil your vow I have separated them from affinity to the regenerate tribes, and from the duties of their castes." Sagara, in compliance with the injunctions of his spiritual guide, contented himself therefore with imposing upon the vanquished nations peculiar distinguishing marks. He made the Yavanas 16 shave their heads entirely; the Śakas he compelled to shave (the upper) half of their heads; the Páradas wore their hair long; and the Pahnavas let their beards grow, in obedience to his commands 17. Them also, and other Kshatriya races, he deprived of the established usages of oblations to fire and the study of the Vedas; and thus separated from religious rites, and abandoned by the Brahmans, these different tribes became Mlechchhas. Sagara, after the recovery of his kingdom, reigned over the seven-zoned earth with undisputed dominion 18.

This page consists solely of footnotes.

Footnotes

369:1 So Manu; "Having reposited, as the law directs, the holy fires in his breast," &c. VI. 25.

369:2 The Váyu, Linga, Kúrma, and Bhágavata agree in this series; the others omit it.

369:3 The words of the text are ###, and the commentator explains the phrase, 'the Angirasa Brahmans, of whom the Hárita family was the chief.' The Linga reads, 'Harita was the son of Yuvanáśwa, whose sons were the Háritas; they were on the part (or followers) of Angiras, and were Brahmans with the properties of Kshatriyas.' The Váyu has, 'Harita was the son of Yuvanáśwa, from whom were many called Háritas; they were sons of Angiras, and Brahmans with the properties of Kshatriyas.' The Bhágavata has only, These (Ambarísha, Purukutsa, and Harita) were, according to Śridhara Swámi's comment, the chiefs of Mándhátri's descendants, being founders of three several branches: or it may mean, he says, merely that they had Mándhátri for their progenitor, Mándhátri being by some also named Angiras, according to Aśwaláyana. It may be questioned if the compilers of the Puráńas, or their annotators, knew exactly what to make of this and similar phrases, although they were probably intended to intimate that some persons of Kshatriya origin became the. disciples of certain Brahmans, particularly of Angiras, and afterwards founders of schools of religious instruction themselves. Mándhátri himself is the author of a hymn in the Rig-veda. As. Res. VIII. 385. Hárita is the name of an individual sage, considered as the son of Chyavana, and to whom a work on law is attributed. It is probably rather that of a school, however, than of an individual.

370:4 Narmadá, the personified Nerbudda river, was, according to the Bhágavata, the sister of the Nágas.

371:5 We have some varieties here. Instead of Trasadasyu the Matsya has Dussaha, whom it makes the husband of Narmadá, and father of Sambhúti, the father of Tridhanwan. The Bhágavata omits Sambhúti; the Linga makes him the brother of Trasadasyu; and the Agni has in his place Sudhanwan.

371:6 Vrishadaśwa: Váyu. The Matsya, Agni, and Bráhma omit all between Sambhúta and Tridhanwan. The Bhágavata has a rather different series, or Anarańya, Haryyaśwa, Aruńa, Tribandhana, Triśanku. As Anarańya is famous in Hindu story, and Trayyáruńa is a contributor to the Rig-veda, their omission shews careless compilation.

371:7 The Váyu states he was banished by his father for his wickedness (Adharma). The Bráhma P. and Hari Vanśa detail his iniquity at length; and it is told more concisely in the Linga. He carried off the betrothed wife of another man, one of the citizens according to the two former, of Vidarbha according to the latter: for this, his father, by the advice of Vaśisht́ha, banished him, and he took refuge with Śwapákas. The Rámáyańa has a different story, and ascribes Triśanku's degradation to the curse of the sons of Vaśisht́ha, to whom the king had applied to conduct his sacrifice, after their father had refused to do so. Before that, he is described as a pious prince, and the object of his sacrifice was to ascend to heaven.

371:8 The occurrence of the famine, and Satyavrata's care of the wife and family of Viśwámitra, are told, with some variations, in the Váyu, which has been followed by the Bráhma and Hari Vanśa. During the famine, when game finis he kills the cow of Vaśisht́ha; and for the three crimes of displeasing his father, killing a cow, and eating flesh not previously consecrated, he acquires the name of Triśanku (tri, 'three,' śanku, 'sin'). Vaśisht́ha refusing to perform his regal inauguration, Viśwámitra celebrates the rites, and on his death elevates the king in his mortal body to heaven. The Rámáyańa relates the same circumstance, but assigns to it a different motive, Viśwámitra's resentment of the refusal of the gods to attend Triśanku's sacrifice. That work also describes the attempt of the gods to cast the king down upon earth, and the compromise between them and Viśwámitra, by which Triśanku was left suspended, head downwards, in mid-air, forming a constellation in the southern hemisphere, along with other new planets and stars formed by Viśwámitra. The Bhágavata has an allusion to this legend, saying that Triśanku is still visible in heaven. The Váyu furnishes some further information from an older source. Both my copies leave a blank where it is marked, and a similar passage does not elsewhere occur; but the word should probably be ###, and the whole may be thus rendered: 'Men acquainted with the Puráńas recite these two stanzas; "By the favour of Viśwámitra the illustrious Triśanku shines in heaven along with the gods, through the kindness of that sage. Slowly passes the lovely night in winter, embellished by the moon, decorated with three watches, and ornamented with the constellation Triśanku:"' This legend is therefore clearly astronomical, and alludes possibly to some reformation of the sphere by Viśwámitra, under the patronage of Triśanku, and in opposition to a more ancient system advocated by the school of Vaśisht́ha. It might be no very rash conjecture, perhaps, to identify Triśanku with Orion, the three bright stars of whose belt may have suggested the three Śankus (stakes or pins) which form his name.

372:9 The Pauráńik lists generally dismiss Hariśchandra very summarily, but he makes a conspicuous figure in legends of an apparently later date. In the Mahábhárata, Sabhá Parva, it is stated that he resides in the court of Indra, to which he was elevated for his performance of the Rájasúya sacrifice, and for his unbounded liberality. This seems to have served as the groundwork of the tale told in the Márkańd́eya and Padma Puráńas, of his having given his whole country, his wife and son, and finally himself, to Viśwámitra, in satisfaction of his demands for Dakshińá. In consequence he was elevated with his subjects to heaven, from whence, having been insidiously led by Náreda to boast of his merits, he was again precipitated. His repentance of his pride, however, arrested his downward descent, and he and his train paused in mid-air. The city of Hariśchandra is popularly believed to be at times still visible in the skies. The indignation of Vaśisht́ha at Viśwámitra's insatiableness produced a quarrel, in which their mutual imprecations changed them to two birds, the Śaráli, a sort of Turdus, and the Baka, or crane. In these forms they fought for a considerable term, until Brahmá interposed, and reconciled them. The Bhágavata alludes to this story, in its notice of Hariśchandra; but the Váyu refers the conflict to the reign of a different prince: see c. 2. n. 11. According to the Śiva P., Hariśchandra was an especial worshipper of that deity; and his wife Satyavatí was a form of Jayá, one of Durga's handmaids.

373:10 Also read Rohita. Traces of his name appear in the strong holds of Rotas, in Behar and in the Panjab. The Bhágavata has a legend of his having been devoted to Varuńa, before his birth, by his father, who having on various pleas deferred offering his son as promised, was afflicted by a dropsy. Rohita at last purchased Śunahśephas, who was offered as a victim in his stead: see hereafter, note on Śunahśephas.

373:11 Omitted: Agni, Linga, and Matsya.

373:12 Omitted: Agni. Dhundhu: Linga and Kúrma. Champa, founder of Champamáliní: Bhágavata. But all other authorities make Champa a different person, a descendant of Anga: see family of Ann, of the lunar race.

373:13 Kuruka: Linga and Kúrma. Bharuka: Bhágavata.

373:14 Descendants of Yadu. The first springs from a prince who is the twelfth, and t́he second from one who is the eighteenth, in the lunar line, and both are thus cotemporary with a prince who is the thirty-fifth of the solar dynasty. The Váyu adds, that they were assisted by Śakas, Yavanas, Kámbojas, Páravas, and Pahlavas.

374:15 The Haihayas we shall have farther occasion to notice. The Śakas are, no doubt, the Sacæ or Sakai of the classical geographers, Scythians and Indo-Scythians, Turk or Tartar tribes, who established themselves, about a century and a half before our era, along the western districts of India, and who are not improbably connected with our Saxon forefathers. The Yavanas are the Ionians or Greeks. The Kámbojas were a people on the northwest of India, of whom it is said that they were remarkable for a capital breed of horses. There is an apparent trace of their name in the Caumogees of Kaferistan, who may have retreated to the mountains before the advance of the Turk tribes. (Elphinstone's Caubul, 619: see also before, p. 194. n. 146.) The Páradas and Pahlavas or Pahnavas may designate other bordering tribes in the same direction, or on the confines of Persia. Along with these, in the legend that follows, the Bhágavata enumerates Barbaras. The Váyu adds Máhishikas, Chaulas, Dárvas, and Khasas: the two former of which are people on the Malabar and Coromandel coasts; the two latter are usually placed amongst the mountaineers of the Hindu Kosh. The Bráhma P. lengthens the list with the Kolas, the forest races of eastern Gondwana; the Sarpas and theKeralas, who are the people of Malabar. The Hari Vanśa still farther extends the enumeration with the Tusharas or Tokharas, the Turks of Tokharestan; the Chinas, Chinese; the Mádras, people in the Panjab; the Kishkindhas, in Mysore; Kauntalas, along the Narbudda; Bangas, Bengalis; Śálwas, people in western India; and the Konkanas, or inhabitants of the Concan. It is evident from the locality of most of the additions of the last authority, that its compiler or corrupter has been a native of the Dekhin.

375:16 And Kámbojas: Váyu.

375:17 The Asiatic nations generally shave the head either wholly or in part. Amongst the Greeks it was common to shave the fore part of the head, a custom introduced, according to Plutarch, by the Abantes, whom Homer calls ὄπιθεν κομοῶντες and followed, according to Xenophon, by the Lacedæmonians. It may be doubted, however, if the Greeks or Ionians ever shaved the head completely. The practice prevails amongst the Mohammedans, but it is not universal. The Śakas, Scythians or Tartars, shave the fore part of the head, gathering the hair at the back into a long tail, as do the Chinese. The mountaineers of the Himalaya shave the crown of the head, as do the people of Kaferistan, with exception of a single tuft. What Oriental people wore their hair long, except at the back of the head, is questionable; and the usage would be characteristic rather of the Teutonic and Gothic nations. The ancient Persians had long bushy beards, as the Persepolitan sculptures demonstrate. In Chardin's time they were out of fashion, but they were again in vogue in that country in the reign of the last king, Fateh Shuh.

375:18 So the Váyu, &c.; and a similar statement is given in Manu, X. 44, where to the Śakas, Yavanas, Kámbojas, Páradas, and Pahnavas, are added the Pańd́aras (people of western Bengal), Od́ras (those of Orissa), Dráviras (of the Coromandel coast), Chinas (Chinese), Kirátas (mountaineers), and Daradas (Durds of the Hindu Koh). From this passage, and a similar one in the Rámáyańa, in which the Chinas are mentioned, the late Mr. Klaproth inferred those works to be not older than the third century B. C., when the reigning dynasty of Thsin first gave that name to China (see also p. 194. n. 145.) It was probable, he supposed, that the Hindus became acquainted with the Chinese only about 200 B. C., when their arms extended to the Oxus; but it is difficult to reconcile this date with the difference of style between the Rámáyańa particularly and the works of the era of Vikramáditya. It would seem more likely that the later appellations were interpolated. It must have been a period of some antiquity, when all the nations from Bengal to the Coromandel coast were considered as Mlechchhas and outcasts.

CHAP. IV.

The progeny of Sagara: their wickedness: he performs an Aśwamedha: the horse stolen by Kapila: found by Sagara's sons, who are all destroyed by the sage: the horse recovered by Anśumat: his descendants. Legend of Mitrasaha or Kalmáshapáda, the son of Sudása. Legend of Khat́wánga. Birth of Ráma and the other sons of Daśaratha. Epitome of the history of Ráma: his descendants, and those of his brothers. Line of Kuśa. Vrihadbala, the last, killed in the great war.

SUMATI the daughter of Kaśyapa, and Kesiní the daughter of Rája Viderbha, were the two wives of Sagara 1. Being without progeny, the king solicited the aid of the sage Aurva with great earnestness, and the Muni pronounced this boon, that one wife should bear one son, the upholder of his race, and the other should give birth to sixty thousand sons; and he left it to them to make their election. Kesiní chose to have the single son; Sumati the multitude: and it came to pass in a short time that the former bore Asamanjas 2, a prince through whom the dynasty continued; and the daughter of Vinatá (Sumati) had sixty thousand sons. The son of Asamanjas was Anśumat.

Asamanjas was from his boyhood of very irregular conduct. His father hoped that as he grew up to manhood he would reform; but finding that he continued guilty of the same immorality, Sagara abandoned him. The sixty thousand sons of Sagara followed the example of their brother Asamanjas. The path of virtue and piety being obstructed in the world by the sons of Sagara, the gods repaired to the Muni Kapila, who was a portion of Vishńu, free from fault, and endowed with all true wisdom. Having approached him with respect, they said, "O lord, what will become of the world, if these sons of Sagara are permitted to go on in the evil ways which they have learned from Asamanjas! Do thou, then, assume a visible form, for the protection of the afflicted

universe." "Be satisfied," replied the sage, "in a brief time the sons of Sagara shall be all destroyed."

At that period Sagara commenced the performance of the solemn sacrifice of a horse, who was guarded by his own sons: nevertheless some one stole the animal, and carried it off into a chasm in the earth, Sagara commanded his sons to search for the steed; and they, tracing him by the impressions of his hoofs, followed his course with perseverance, until coming to the chasm where he had entered, they proceeded to enlarge it, and dug downwards each for a league. Coming to Pátála, they beheld the horse wandering freely about, and at no great distance from him they saw the Rishi Kapila sitting, with his head declined in meditation, and illuminating the surrounding space with radiance as bright as the splendours of the autumnal sun, shining in an unclouded sky. Exclaiming, "This is the villain who has maliciously interrupted our sacrifice, and stolen the horse! kill him! kill him!" they ran towards him with uplifted weapons. The Muni slowly raised his eyes, and for an instant looked upon them, and they were reduced to ashes by the sacred flame that darted from his person 3.

When Sagara learned that his sons, whom he had sent in pursuit of the sacrificial steed, had been destroyed by the might of the great Rishi Kapila, he dispatched Anśumat, the son of Asamaujas, to effect the animals recovery. The youth, proceeding by the deep path which the princes had dug, arrived where Kapila was, and bowing respectfully, prayed to him, and so propitiated him, that the saint said, "Go, my

son, deliver the horse to your grandfather; and demand a boon; thy grandson shall bring down the river of heaven on the earth." Anśumat requested as a boon that his uncles, who had perished through the sage's displeasure, might, although unworthy of it, be raised to heaven through his favour. "I have told you," replied Kapila, "that your grandson shall bring down upon earth the Ganges of the gods; and when her waters shall wash the bones and ashes of thy grandfather's sons, they shall be raised to Swarga. Such is the efficacy of the stream that flows from the toe of Vishńu, that it confers heaven upon all who bathe in it designedly, or who even become accidentally immersed in it: those even shall obtain Swarga, whose bones, skin, fibres, hair, or any other part, shall be left after death upon the earth which is contiguous to the Ganges." Having acknowledged reverentially the kindness of the sage, Anśumat returned to his grandfather, and delivered to him the horse. Sagara, on recovering the steed, completed his sacrifice; and in affectionate memory of his sons, denominated Ságara the chasm which they had dug 4.

The son of Anśumat was Dilípa 5; his son was Bhagíratha, who brought Gangá down to earth, whence she is called Bhágirathí. The son of Bhagíratha was Śruta 6; his son was Nábhága 7; his son was Ambarísha; his son was Sindhudwípa; his son was Ayutáśwa 8; his son was Rituparńa, the friend of Nala, skilled profoundly in dice 9. The

son of Rituparńa was Sarvakáma 10; his son was Sudása; his son was Saudása, named also Mitrasaha 11.

The son of Sudása having gone into the woods to hunt, fell in with a couple of tigers, by whom the forest had been cleared of the deer. The king slew one of these tigers with an arrow. At the moment of expiring, the form of the animal was changed, and it became that of a fiend of fearful figure, and hideous aspect. Its companion, threatening the prince with its vengeance, disappeared.

After some interval Saudása celebrated a sacrifice, which was conducted by Vaśisht́ha. At the close of the rite Vaśisht́ha went out; when the Rákshas, the fellow of the one that had been killed in the figure of a tiger, assumed the semblance of Vaśisht́ha, and came and said to the king, "Now that the sacrifice is ended, you must give me flesh to eat: let it be cooked, and I will presently return." Having said this, he withdrew, and, transforming himself into the shape of the cook, dressed some human flesh, which he brought to the king, who, receiving it on a plate of gold, awaited the reappearance of Vaśisht́ha. As soon as the Muni returned, the king offered to him the dish. Vaśisht́ha surprised at such want of propriety in the king, as his offering him meat to eat, considered what it should be that was so presented, and by the efficacy of his meditations discovered that it was human flesh. His mind being agitated with wrath, he denounced a curse upon the Rájá, saying, "Inasmuch as you have insulted all such holy men as we are, by giving me what is not to be eaten, your appetite shall henceforth be excited by similar food."

"It was yourself," replied the Rájá to the indignant sage, "who commanded this food to be prepared." "By me!" exclaimed Vaśisht́ha; "how could that have been?" and again having recourse to meditation, he detected the whole truth. Foregoing then all displeasure towards the king, he said, "The food to which I have sentenced you shall not be your sustenance for ever; it shall only be so for twelve years." The king, who had taken up water in the palms of his hands, and was prepared to curse the Muni, now considered that Vaśisht́ha was his spiritual guide, and being reminded by Madayantí his queen that it ill became him to denounce an imprecation upon a holy teacher, who was the guardian divinity of his race, abandoned his intention.

Unwilling to cast the water upon the earth, lest it should wither up the grain, for it was impregnated with his malediction, and equally reluctant to throw it up into the air, lest it should blast the clouds, and dry up their contents, he threw it upon, his own feet. Scalded by the heat which the water had derived from his angry imprecation, the feet of the Rájá became spotted black and white, and he thence obtained the name of Kalmáshapáda, or he with the spotted (kalmásha) feet (páda).

In consequence of the curse of Vaśisht́ha, the Rájá became a cannibal every sixth watch of the day for twelve years, and in that state wandered through the forests, and devoured multitudes of men. On one occasion he beheld a holy person engaged in dalliance with his wife. As soon as they saw his terrific form, they were frightened, and endeavoured to escape; but the regal Rákshasa overtook and seized the husband. The wife of the Brahman then also desisted from flight, and earnestly entreated the savage to spare her lord, exclaiming, "Thou, Mitrasaha, art the pride of the royal house of Ikshwáku, not a malignant fiend! it is not in thy nature, who knowest the characters of women, to carry off and devour my husband." But all was in vain, and, regardless of her reiterated supplications, he ate the Brahman, as a tiger devours a deer. The Brahman's wife, furious with wrath, then addressed the Rájá, and said, "Since you have barbarously disturbed the joys of a wedded pair, and killed my husband, your death shall be the consequence of your associating with your queen." So saying, she entered the flames.

At the expiration of the period of his curse Saudása returned home. Being reminded of the imprecation of the Brahmani by his wife Madayantí, he abstained from conjugal intercourse, and was in consequence childless; but having solicited the interposition of Vaśisht́ha, Madayantí became pregnant. The child, however, was not born for seven years, when the queen, becoming impatient, divided the womb with a sharp stone, and was thereby delivered. The child was thence called Aśmaka (from Aśman, 'a stone'). The son of Aśmaka was Múlaka, who, when the warrior tribe was extirpated upon earth, was surrounded and concealed by a number of females; whence he was denominated Náríkavacha

(having women for armour) 12. The son of Múlaka was Daśaratha; his son was Ilavila; his son was Viśwasaha; his son was Khat́wánga, called also Dilípa 13, who in a battle between the gods and the Asuras, being called by the former to their succour, killed a number of the latter. Having thus acquired the friendship of the deities in heaven, they desired him to demand a boon. He said to them, "If a boon is to be accepted by me, then tell me, as a favour, what is the duration of my life." "The length of your life is but an hour," the gods replied. On which, Khat́wánga, who was swift of motion, descended in his easy-gliding chariot to the world of mortals. Arrived there, he prayed, and said, "If my own soul has never been dearer to me than the sacred Brahmans; if I have never deviated from the discharge of my duty; if I have never regarded gods, men, animals, vegetables, all created things, as different from the imperishable; then may I, with unswerving step, attain to that divine being on whom holy sages meditate!" Having thus spoken, he was united with that supreme being, who is Vásudeva; with that elder of all the gods, who is abstract existence, and whose form cannot be described. Thus he obtained absorption, according to this stanza, which was repeated formerly by the seven Rishis; "Like unto Khat́wánga will be no one upon earth, who having come from heaven, and dwelt an hour amongst men, became united with the three worlds by his liberality and knowledge of truth 14."

The son of Khat́wánga was Dírghabáhu; his son was Raghu; his son was Aja; his son was Daśaratha 15. The god from whose navel the

lotus springs became fourfold, as the four sons of Daśaratha, Ráma, Lakshmańa, Bharata, and Śatrughna, for the protection of the world. Ráma, whilst yet a boy, accompanied Viswámitra, to protect his sacrifice, and slew Tád́aká. He afterwards killed Máricha with his resistless shafts; and Subáhu and others fell by his arms. He removed the guilt of Ahalyá by merely looking upon her. In the palace of Janaka he broke with ease the mighty bow of Maheśwara, and received the hand of Sítá, the daughter of the king, self-born from the earth, as the prize of his prowess. He humbled the pride of Paraśuráma, who vaunted his triumphs over the race of Haihaya, and his repeated slaughters of the Kshatriya tribe. Obedient to the commands of his father, and cherishing no regret for the loss of sovereignty, he entered the forest,

accompanied by his brother Lakshmańa and by his wife, where he killed in conflict Virádha, Kharadúshana and other Rákshasas, the headless giant Kabandha, and Báli the monkey monarch. Having built a bridge across the ocean, and destroyed the whole Rákshasa nation, he recovered his bride Sítá, whom their ten-headed king Rávańa had carried off, and returned to Ayodhyá with her, after she had been purified by the fiery ordeal from the soil contracted by her captivity, and had been honoured by the assembled gods, who bore witness to her virtue 16.

Bharata made himself master of the country of the Gandharbas, after destroying vast numbers of them; and Śatrughna having killed the Rákshasa chief Lavańa, the son of Madhu, took possession of his capital Mathurá.

Having thus, by their unequalled valour and might, rescued the whole world from the dominion of malignant fiends, Ráma, Lakshmańa, Bharata, and Śatrughna reascended to heaven, and were followed by those of the people of Kośala who were fervently devoted to these incarnate portions of the supreme Vishńu.

Ráma and his brothers had each two sons. Kuśa and Lava were the sous of Ráma; those of Lakshmańa were Angada and Chandraketu; the sons of Bharata were Taksha and Pushkara; and Subáhu and Śúrasena 17 were the sons of Śatrughna.

The son of Kuśa was Atithi; his son was Nishadha; his son was Nala 18; his son was Nabhas; his son was Puńd́aríka; his son was Kshemadhanwan; his son was Deváníka; his son was Ahínagu 19; his son was Páripátra; his son was Dala 20; his son was Chhala 21; his son was Uktha 22; his son was Vajranábha; his son was Śankhanábha 23; his son was Abhyutthitáśwa 24; his son was Viśwasaha 25; his son was Hirańyanábha, who was a pupil of the mighty Yogí Jaimini, and communicated the knowledge of spiritual exercises to Yájnawalkya 26. The son of this

saintly king was Pushya; his son was Dhruvasandhi 27; his son was Sudarśana; his son was Agnivarńa; his son was Śíghra; his son was Maru 28, who through the power of devotion (Yoga) is still living in the village called Kalápa, and in a future age will be the restorer of the Kshatriya race in the solar dynasty. Maru had a son named Prasuśruta; his son was Susandhi; his son was Amarsha; his son was Mahaswat 29; his son was Viśrutavat 30; and his son was Vrihadbala, who was killed in the great war by Abhimanyu, the son of Anjuna. These are the most distinguished princes in the family of Ikshwáku: whoever listens to the account of them will be purified from all his sins 31.}

Footnotes

377:1 So the Rámáyańa. Sumati is called the daughter of Arisht́anemi: the Mahábhárata calls her Śaivyá. The story of Sagara and his descendants is told at length in the Rámáyańa, first book, and in the Mahábhárata, Vana Parva, III. 106, et seq., as well as in most of the Puráńas.

377:2 Or Panchajana: Bráhma.

378:3 The Bhágavata has, for a Puráńa, some curious remarks on this part of the story, flatly denying its truth. 'The report is not true, that the sons of the king were scorched by the wrath of the sage; for how can the quality of darkness, made up of anger, exist in a world-purifying nature, consisting of the quality of goodness; the dust of earth, as it were, in the sky? How should mental perturbation distract that sage, who was one with the supreme, and who has promulgated that Sankhyá philosophy, which is a strong vessel, by which he who is desirous of liberation passes over the dangerous ocean of the world by the path of death?'

379:4 Ságara is still the name of the ocean, and especially of the bay of Bengal, at the mouth of the Ganges. On the shore of the island called by the same name, tradition places a Kapiláśrama, or hermitage of Kapila, which is still the scene of an annual pilgrimage. Other legends assign a very different situation for the abode of the ascetic, or the foot of the Himálaya, where the Ganges descends to the plains. There would be no incompatibility, however, in the two sites, could we imagine the tradition referred to a period when the ocean washed, as it appears once to have done, the base of the Himálaya, and Saugor (Ságara) was at Harídwar.

379:5 Or Khat́wánga: Bráhma and Hari Vanśa: but this is apparently an error. See note 14.

379:6 Omitted: Matsya and Agni. Viśruta: Linga.

379:7 Nábhin: Bhágavata.

379:8 Ayutáyus: Váyu, Linga, and Kúrma. Śrutáyus: Agni. Ayutajit: Bráhma.

379:9 'knowing the heart of the dice.' The same epithet, as well as that of 'friend of Nala,' is given him in the Váyu, Bhágavata, and Bráhma Puráńas, and in the Hari Vanśa, and leaves no doubt of their referring to the hero of the story told in the Mahábhárata. Nara however, as we shall hereafter see, is some twenty generations later than Rituparńa in the same family; and the Váyu therefore thinks it necessary to observe that two Nalas are noticed in the Puráńas, and the one here adverted to is the son of Vírasena; whilst the other belongs to the family of Ikshwáku. The same passage occurs in the Bráhma P. and Hari V.; and the commentator on the latter observes, 'Nala the son of Nishadha is different from Nala the son of Vírasena.' It is also to be observed, that the Nala of the tale is king of Nishadha, and his friend Rituparńa is king of Ayodhya. The Nala of the race of Ikshwáku is king of Ayodhyá: he is the son of Nishadha, however, and there is evidently some confusion between the two. We do not find Vírasena or his son in any of the lists. See n. 19.

380:10 There is considerable variety in this part of the lists, but the Váyu and Bhágavata agree with our text. The Matsya and others make Kalmáshapáda the son or grandson of Rituparńa, and place Sarvakáma or Sarvakarman after him. See further on.

380:11 The Váyu, Agni, Bráhma, and Hari Vanśa read Amitrasaha, 'foe-enduring;' but the commentator on our text explains it Mitra, a name of Vaśisht́ha, Saha, 'able to bear' the imprecation of; as in the following legend, which is similarly related in the Bhágavata. It is not detailed in the Váyu. A full account occurs in the Mahábhárata, Ádi P., s. 176, but with many and important variations. Kalmáshapáda, whilst hunting, encountered Śaktri, the son of Vaśisht́ha, in the woods; and on his refusing to make way, struck the sage with his whip. Śaktri cursed the king to become a cannibal; and Viswámitra, who had a quarrel with Vaśisht́ha, seized the opportunity to direct a Rákshas to take possession of the king, that he might become the instrument of destroying the family of the rival saint. Whilst thus influenced, Mitrasaha, a Brahman, applied to Kalmáshapáda for food, and the king commanded his cook to dress human flesh, and give it to the Brahman, who, knowing what it was, repeated the curse of Śaktri, that the king should become a cannibal; which taking effect with double force, Kalmáshapáda began to eat men. One of his first victims was Śaktri, whom he slew and ate; and then killed and devoured, under the secret impulse of Viśwámitra's demon, all the other sons of Vaśisht́ha. Vaśisht́ha however liberated him from the Rákshas who possessed him, and restored him to his natural character. The imprecation of the Brahman's wife, and its consequences, are told in the Mahábhárata as in the text; but the story of the water falling on his feet appears to have grown out of the etymology of his name, which might have referred to some disease of the lower extremities, the prince's designation being at length, Mitrasaha Saudása Kalmáshapáda, or Mitrasaha, son of Sudása, with the swelled feet.

383:12 His name Múlaka, or 'the root,' refers also to his being the stem whence the Kshatriya races again proceeded. It may be doubted if the purport of his title Náríkavacha is accurately explained by the text.

383:13 This prince is confounded with an earlier Dilípa by the Bráhma P. and Hari Vanśa.

383:14 The term for his obtaining final liberation is rather unusual; 'By whom the three worlds were affected or beloved:' the three worlds being identified with their source, or the supreme. The text says of this stanza ###, and the Váyu, citing it, says ###, the legend is therefore from the Vedas.

383:15 The lists here differ very materially, as the following comparison will best shew:

Vishńu.	Matsya.	Rámáyańa.
Kalmáshapáda	Kalmáshapáda	Kalmáshapáda
Aśmaka	Sarvakarman	Śankana
Múlaka	Anarańya	Sudarśana
Daśaratha	Nighna	Agnivarńa
Ilavila	Anamitra	Śighraga
Viśwasaha	Raghu	Maru
Dilípa	Dilípa	Prasusruka
Dírghabáhu	Aja	Ambarísha
Raghu	Dírghabáhu	Nahusha
Aja	Ajapála	Yayáti
Daśaratha	Daśaratha	Nábhága
		Aja
		Daśaratha.

The Váyu, Bhágavata, Kúrma, and Linga agree with our text, except in the reading of a few names; as Śataratha for Daśaratha the first; Vairivíra for Ilavila; and Kritasarman, Vriddhasarman, or Vriddhakarman, for Viśwasaha. The Agni and Bráhma and Hari Vanśa agree with the second series, with similar occasional exceptions; shewing that the Puráńas admit two series, differing in name, but agreeing in number. The Rámáyańa, however, differs from both in a very extraordinary manner, and the variation is not limited to the cases specified, as it begins with Bhagíratha, as follows:

Puráńas.	Rámáyańa.
Bhagíratha	Bhagíratha
Śruta	Kakutshtha
Nábhága	Raghu
Ambarísha	Kalmáshapáda
Sindhudwípa
Ayutáśwa
Rituparńa
Sarvakáma
Sudása
Kalmáshapáda.

The entire Pauráńik series comprises twenty descents, and that of the Rámáyańa sixteen. Some of the last names of the poem occur amongst the first of those of the Puráńas, but there is an irreconcilable difference in much of the nomenclature. The Agni, under the particular account of the descent of Ráma, has for his immediate predecessors Raghu, Aja, Daśaratha, as in our text; and the author of the Raghu Vanśa agrees with the Puráńas from Dilípa downwards.

385:16 This is an epitome of the Rámáyańa, the heroic poem of Válmíki, on the subject of Ráma's exploits. A part of the Rámáyańa was published, with a translation by Messrs. Carey and Marshman, several years since; but a much more correct edition of the text of the two first books, with a Latin translation of the first, and part of the second, have been more recently published by Professor Schlegel; a work worthy of his illustrious name. A summary of the story may be found in Sir Wm. Jones's Works, Maurice's Hindustan, Moor's Pantheon, &c. It is also the subject of the Uttara Ráma Charitra in the Hindu Theatre, in the introduction to which an outline of the whole is given. The story is therefore, no doubt, sufficiently familiar even to English readers. It seems to be founded on historical fact; and the traditions of the south of India uniformly ascribe its civilization, the subjugation or dispersion of its forest tribes of barbarians, and the settlement of civilized Hindus, to the conquest of Lanká by Ráma.

385:17 The Váyu specifies the countries or cities over which they reigned. Anguda and Chitraketu, as the Váyu terms the latter, governed countries near the Himálaya, the capitals of which were Ángadi and Chandravaktrá. Taksha and Pushkara were sovereigns of Gandhára, residing at Takshaśílá and Pushkaravatí. Subáhu and Śúrasena reigned at Mathurá; and in the latter we might be satisfied to find the Śúrasenas of Arrian, but that there is a subsequent origin, of perhaps greater authenticity, in the family of Yadu, as we shall hereafter see. 'Kuśa built Kuśasthalí on the brow of the Vindhya, the capital of Kośalá; and Lava reigned at Śrávastí (see p. 355. 361) in Uttara (northern) Kośalá:' &c. The Raghu Vaasa describes Kuśa as returning from Kuśavati to Ayodhyá, after his father's death; but it seems not unlikely that the extending power of the princes of the Doab, of the lunar family, compelled Ráma's posterity to retire more to the west and south.

386:18 The Bhágavata is the only Puráńa that omits this name, as if the author had been induced to correct the reading in order to avoid the necessity of recognising two Nalas. See above, n. 9.

386:19 Here again we have two distinct series of princes, independently of variations of individual names. Instead of the list of the text, with which the Váyu and Bhágavata nearly, and the Bráhma and Hari Vanśa indifferently conform, we have in the Matsya, Linga, Kúrma, and Agni the following: Ahínagu, Sahasráśwa, Sahasráya or Sahasrabala, Chandrávaloka, Tárapíd́a or Tárádhíśa, Chandragiri, Bhánúratha or Bhánumitra, and Śrútáyus, with whom the list ends, except in the Linga, which adds Báhula, killed by Abhimanyu: enumerating therefore from Deváníka but seven or eight princes to the great war, instead of twenty-three, as in the other series. The Raghu Vaasa gives much the same list as our text, ending with Agnivarńa.

386:20 Bala: Bhágavata. Nala: Hari V.

386:21 Sthala: Bhágavata. Śala: Váyu and Bráhma. Śila: Raghu Vanśa.

386:22 Omitted: Bhágavata.

386:23 Śankha: Bráhma. Khagana: Bhág.

386:24 Dúshitáśwa: Váyu. Adhyúshitáśwa: Bráhma. Vidhriti: Bhágavata.

386:25 Omitted: Bráhma and Bhágavata.

386:26 Omitted: Bráhma and Hari V.: but included with similar particulars by the Váyu, Bhágavata, and Raghu Vanśa: see also p. 283, where Kauśalya is likewise given as the synonyme of Hirańyagarbha, being, as the commentator observes, his Visheshańam, his epithet or attribute, born in, or king of, Kośalá. The Váyu accordingly terms him ###, but in the Bhágavata the epithet Kauśalya is referred by the commentator to Yájnawalkya, the pupil of Hirańyanábha. The author of the Raghu Vanśa, not understanding the meaning of the term, has converted Kauśalya into the son of Hirańyanábha. Raghu V. 18. 27. The Bhágavata, like our text, calls the prince the pupil of Jaimini. The Váyu, more correctly, 'the pupil of the sage's grandson.' There seems to be, however, something unusual in the account given of the relation borne by the individuals named to each other. As a pupil of Jaimini, Hirańyanábha is a teacher of the Sáma-veda (see p. 283), but Yájnawalkya is the teacher of the Vájasaneyi branch of the Yajush (p. 281). Neither of them is specified by Mr. Colebrooke amongst the authorities of the Pátanjala or Yoga philosophy; nor does either appear as a disciple of Jaimini in his character of founder of the Mímánsá school. Trans. R. As. Soc. vol. I.

387:27 Arthasiddhi: Bráhma P. and Hari V.

387:28 Maruta: Bráhma P. and Hari V. These authorities omit the succeeding four names.

387:29 Sahaswat: Váyu.

387:30 Viśwasaha: Bhágavata.

387:31 The list closes here, as the author of the Puráńas, Vyása, is cotemporary with the great war. The line of Ikshwáku is resumed prophetically in the twenty-second chapter.

CHAP. V.

Kings of Mithilá. Legend of Nimi, the son of Ikshwáku. Birth of Janaka. Sacrifice of Síradhwaja. Origin of Sítá. Descendants of Kuśadhwaja. Kriti the last of the Maithila princes.

THE son of Ikshwáku, who was named Nimi 1, instituted a sacrifice that was to endure for a thousand years, and applied to Vaśisht́ha to offer the oblations. Vaśisht́ha in answer said, that he had been preengaged by Indra for five hundred years, but that if the Rájá, would wait for some time, he would come and officiate as superintending priest. The king made no answer, and Vaśisht́ha went away, supposing that he had assented. When the sage had completed the performance of the ceremonies he had conducted for Indra, he returned with all speed to Nimi, purposing to render him the like office. When he arrived, however, and found that Nimi had retained Gautama and other priests to minister at his sacrifice, he was much displeased, and pronounced upon the king, who was then asleep, a curse to this effect, that since he had not intimated his intention, but transferred to Gautama the duty he had first entrusted to himself, Vaśisht́ha, Nimi should thenceforth cease to exist in a corporeal form. When Nimi woke, and knew what had happened, he in return denounced as an imprecation upon his unjust preceptor, that he also should lose his bodily existence, as the punishment of uttering a curse upon him without previously communicating with him. Nimi then abandoned his bodily condition. The spirit of Vaśisht́ha also leaving his body, was united with the spirits of Mitra and Varuńa for a season, until, through their passion for the nymph Urvaśí, the sage was born again in a different shape. The corpse of Nimi was preserved from decay by being embalmed with fragrant oils and resins, and it remained as entire as if it were immortal 2. When the sacrifice

was concluded, the priests applied to the gods, who had come to receive their portions, that they would confer a blessing upon the author of the sacrifice. The gods were willing to restore him to bodily life, but Nimi declined its acceptance, saying, "O deities, who are the alleviators of all worldly suffering, there is not in the world a deeper cause of distress than the separation of soul and body: it is therefore my wish to dwell in the eyes of all beings, but never more to resume a corporeal shape!" To this desire the gods assented, and Nimi was placed by them in the eyes of all living creatures; in consequence of which their eyelids are ever opening and shutting.

As Nimi left no successor, the Munis, apprehensive of the consequences of the earth being without a ruler, agitated the body of the prince, and produced from it a prince who was called Janaka, from being born without a progenitor. In consequence of his father being without a body (videha), he was termed also Vaideha, 'the son of the bodiless;' and the further received the name of Mithi, from having been produced by agitation (mathana) 3. The son of Janaka was Udávasu;

his son was Nandivarddhana; his son was Suketu; his son was Devaráta; his son was Vrihaduktha; his son was Mahávírya; his son was Satyadhriti; his son was Dhrisht́aketu; his son was Haryyaśwa; his son was Maru; his son was Pratibandhaka; his son was Kritaratha; his son was Krita; his son was Vibudha; his son was Mahádhriti; his son was Kritiráta; his son was Mahároman; his son was Suvarńaroman; his son was Hraswaroman; his son was Síradhwaja.

Síradhwaja ploughing the ground, to prepare it for a sacrifice which he instituted in order to obtain progeny, there sprang up in the furrow a damsel, who became his daughter Sítá 4. The brother of Síradhwaja was Kuśadhwaja, who was king of Káśí 5; he had a son also, named Bhánumat 6. The son of Bhánumat was Satadyumna; his son was Śuchi; his son was Úrjjaváha; his son was Śatyadhwaja; his son was Kuni 7; his son was Anjana; his son was Ritujit; his son was Arisht́anemi 8; his son was Śrutáyus; his son was Supárśwa; his son was Sanjaya 9; his son was Kshemári 10; his son was Anenas 11; his son was Mínaratha 12; his son was Satyaratha; his son was Sátyarathi 13; his son was Upagu 14; his son was Śruta 15; his son was Sáswata 16; his son was Sudhanwan; his son was Subhása; his son was Suśruta 17; his son was Jaya; his son was Vijaya; his son was Rita; his son was Sunaya 18; his son was Vítahavya;

his son was Dhriti; his son was Bahuláśwa; his son was Kriti, with whom terminated the family of Janaka. These are the kings of Mithilá, who for the most part will be 19 proficient in spiritual knowledge 20.

Footnotes

388:1 None of the authorities, except the Váyu and Bhágavata, contain the series of kings noticed in this chapter.

388:2 This shews that the Hindus were not unacquainted with the Egyptian art of embalming dead bodies. In the Káśí Khańd́a, s. 30, an account is given of a Brahman who carries his mother's bones, or rather her corpse, from Setuhandha or Rámeśwara to Káśí. For this purpose he first washes it with the five excretions of a cow, and the five pure fluids, or milk, curds, ghee, honey, and sugar. He then embalms it with Yakshakarddama, a composition of Agallochum, camphor, musk, saffron, sandal, and a resin called Kakkola; and envelopes it severally with Netra vastra, flowered muslin; Pat́t́amvara, silk; Surasa vastra, coarse cotton; Mánjisht́ha, cloth dyed with madder; and Nepala Kambala, nepal blanketing. He then covers it with pure clay, and puts the whole into a coffin of copper, Támra samput́a. These practices are not only unknown, but would be thought impure in the present day.

389:3 These legends are intended to explain, and were probably suggested by, the terms Vaideha and Mithilá, applied to the country upon the Gandak and Kai rivers, the modern Tirhut. The Rámáyańa places a prince named Mithi between Nimi and Janaka, whence comes the name Mithilá. In other respects the list of kings of Mithilá agrees, except in a few names. Janaka the successor of Nimi is different from Janaka who is celebrated as the father of Síta. One of them, which, does not appear, is also renowned as a philosopher, and patron of philosophical teachers. Mahábhárata, Moksha Dharma. According to the Váyu P., Nimi founded a city called Jayantapur, near the Áśrama of Gautama. The remains of a city called Janakpur, on the northern skirts of the district, are supposed to indicate the site of a city founded by one of the princes so named.

390:4 This identifies Síradhwaja with the second Janaka, the father-in-law of Ráma. The story of Sítá's birth, or rather discovery, is narrated in the Aránya Khańd́a of the Rámáyańa, the Vana Parva of the Mahábhárata, and in the Váyu, Brahma Vaivartta, Káliká, and other Puráńas.

390:5 The Rámáyańa says, 'of Sankaśya,' which is no doubt the correct reading. Fa Hian found the kingdom of Sang-kia-shi in the Doab, about Mainpuri. Account of the Foe-kuë-ki. The Bhágavata makes Kuśadhwaja the son of Síradwaja.

390:6 The Bhágavata differs from our authority here considerably, by inserting several princes between Kúsadhwaja and Bhánumat; or, Dharmadhwaja, who has two sons, Kritadhwaja and Kháńd́ikya; the former is the father of Keśidhwaja, the latter of Bhánumat. See the last book of the Vishńu.

390:7 Śakuni, and the last of the series, according to the Váyu,

390:8 Between this prince and Śuchi the series of the Bhágavata is Sanadhwaja, Urddhwaketu, Aja, Purujit. The following variations are from the same authority.

390:9 Chitraratha.

390:10 Kshemadhí.

390:11 Omitted.

390:12 Samaratha.

390:13 Omitted.

390:14 Upaguru.

390:15 Upagupta.

390:16 Vaswananta.

390:17 Yuyudhána, Subháshańa, Śruta.

390:18 Śunaka.

391:19 ### is the reading of all the copies; but why the future verb, 'will be,' is used does not appear.

391:20 Descendants of two of the other sons of the Manu are noticed in the Bhágavata; from Nriga, it is said, proceeded Sumati, Bhútajyotish, Vasu, Pratíka, Oghavat, and his sister Oghavatí, married to Sudarśana. The Linga gives three sons to Nriga, Vrisha, Dhrisht́aka, and Rańadhrisht́a, and alludes to a legend of his having been changed to a lizard by the curse of a Brahman. Narishyanta's descendants were Chitrasena, Daksha, Madhwat, Púrva, Indrasena, Vítihotra, Satyaśrava, Uruśravas, Devadatta, Agniveśya, also called Játukarńa, a form of Agni, and progenitor of the Ágniveśya Brahmans. In the Bráhma P. and Hari V. the sons of Narishyat, whom the commentator on the latter considers as the same with Narishyanta, are termed Sacas, Sacæ or Scythians; whilst, again, it is said that the son of Narishyanta was Dama, or, as differently read, Yams. As this latter affiliation is stated in the authorities, it would appear as if this Narishyanta was one of the sons of the Manu; but this is only a proof of the carelessness of the compilation, for in the Vishńu, Váyu, and Márkańd́eya Puráńas, Narishyanta, the father of Dama, is the son of Marutta, the fourteenth of the posterity of Disht́a or Nedisht́a.

CHAP. VI.

Kings of the lunar dynasty. Origin of Soma, or the moon: he carries off Tárá, the wife of Vrihaspati: war between the gods and Asuras in consequence: appeased by Brahmá. Birth of Budha: married to Ilá, daughter of Vaivaswata. Legend of his son Pururavas, and the nymph Urvaśí: the former institutes offerings with fire: ascends to the sphere of the Gandharbas.

MAITREYA.--You have given me, reverend preceptor, an account of the kings of the dynasty of the sun: I am now desirous to hear a description of the princes who trace their lineage from the moon, and whose race is still celebrated for glorious deeds. Thou art able to relate it to me, Brahman, if thou wilt so favour me.

PARÁŚARA.--You shall hear from me, Maitreya, an account of the illustrious family of the moon, which has produced many celebrated rulers of the earth; a race adorned by the regal qualities of strength, valour, magnificence, prudence, and activity; and enumerating amongst its monarchs Nahusha, Yayáti, Kártavíryárjuna, and others equally renowned. That race will I describe to you: do you attend.

Atri was the son of Brahmá, the creator of the universe, who sprang from the lotus that grew from the navel of Náráyańa. The son of Atri was Soma 1 (the moon), whom Brahmá installed as the sovereign of plants, of Brahmans, and of the stars. Soma celebrated the Rájasúya sacrifice, and from the glory thence acquired, and the extensive dominion with which he had been invested, he became arrogant and licentious, and carried off Tárá, the wife of Vrihaspati, the preceptor of the gods. In vain Vrihaspati sought to recover his bride; in vain Brahmá commanded, and the holy sages remonstrated; Soma refused to relinquish her. Uśanas, out of enmity to Vrihaspati, took part with Soma. Rudra, who had studied under Angiras, the father of Vrihaspati, befriended his

fellow-student. In consequence of Uśanas, their preceptor, joining Soma, Jambha, Kujambha, and all the Daityas, Dánavas, and other foes of the gods, came also to his assistance; whilst Indra and all the gods were the allies of Vrihaspati.

Then there ensued a fierce contest, which, being on account of Táraká (or Tárá), was termed the Tárakámaya or Táraká war. In this the gods, led by Rudra, hurled their missiles on the enemy; and the Daityas with equal determination assailed the gods. Earth, shaken to her centre by the struggle between such foes, had recourse to Brahmá for protection; on which he interposed, and commanding Uśanas with the demons and Rudra with the deities to desist from strife, compelled Soma to restore Tárá to her husband. Finding that she was pregnant, Vrihaspati desired her no longer to retain her burden; and in obedience to his orders she was delivered of a son, whom she deposited in a clump of long Munja grass. The child, from the moment of its birth, was endued with a splendour that dimmed the radiance of every other divinity, and both Vrihaspati and Soma, fascinated by his beauty, claimed him as their child. The gods, in order to settle the dispute, appealed to Tárá; but she was ashamed, and would make no answer. As she still continued mute to their repeated applications, the child became incensed, and was about to curse her, saying, "Unless, vile woman, you immediately declare who is my father, I will sentence you to such a fate as shall deter every female in future from hesitating to speak the truth." On this, Brahmá again interfered, and pacified the child; and then, addressing Tárá, said, "Tell me, daughter, is this the child of Vrihaspati, or of Soma?" "Of Soma," said Tárá, blushing. As soon as she had spoken, the lord of the constellations, his countenance bright, and expanding with rapture, embraced his son, and said, "Well done, my boy; verily thou art wise:" and hence his name was Budha 2.

It has already been related how Budha begot Purúravas by Ilá. Purúravas 3 was a prince renowned for liberality, devotion, magnificence, and love of truth, and for personal beauty. Urvaśí having incurred the imprecation of Mitra and Varuńa, determined to take up her abode in the world of mortals; and descending accordingly, beheld Purúravas. As soon as she saw him she forgot all reserve, and disregarding the delights of Swarga, became deeply enamoured of the prince. Beholding her infinitely superior to all other females in grace, elegance, symmetry, delicacy, and beauty, Pururavas was equally fascinated by Urvaśí: both were inspired by similar sentiments, and mutually feeling that each was every thing to the other, thought no more of any other object. Confiding in his merits, Purúravas addressed the nymph, and said, "Fair creature, I love you; have compassion on me, and return my affection." Urvaśí, half averting her face through modesty, replied, "I will do so, if you will observe the conditions I have to propose." "What are they?" inquired the prince; "declare them." "I have two rams," said the nymph, "which I love as children; they must be kept near my bedside, and never suffered to be carried away: you must also take care never to he seen by me undressed; and clarified butter alone must be my food." To these terms the king readily gave assent.

After this, Purúravas and Urvaśí dwelt together in Alaká, sporting amidst the groves and lotus-crowned lakes of Chaitraratha, and the other forests there situated, for sixty-one thousand years 4. The love of

Purúravas for his bride increased every day of its duration; and the affection of Urvaśí augmenting equally in fervour, she never called to recollection residence amongst the immortals. Not so with the attendant spirits at the court of Indra; and nymphs, genii, and quiristers, found heaven itself but dull whilst Urvaśí was away. Knowing the agreement that Urvaśí had made with the king, Viśwavasu was appointed by the Gandharbas to effect its violation; and he, coming by night to the chamber where they slept, carried off one of the rams. Urvaśí was awakened by its cries, and exclaimed, Ah me! who has stolen one of my children? Had I a husband, this would not have happened! To whom shall I apply for aid?" The Rájá overheard her lamentation, but recollecting that he was undressed, and that Urvaśí might see him in that state, did not move from the couch. Then the Gandharbas came and stole the other ram; and Urvaśí, hearing it bleat, cried out that a woman had no protector who was the bride of a prince so dastardly as to submit to this outrage. This incensed Purúravas highly, and trusting that the nymph would not see his person, as it was dark, he rose, and took his sword, and pursued the robbers, calling upon them to stop, and receive their punishment. At that moment the Gandharbas caused a flash of brilliant lightning to play upon the chamber, and Urvaśí beheld the king undressed: the compact was violated, and the nymph immediately disappeared. The Gandharbas, abandoning the rams, departed to the region of the gods.

Having recovered the animals, the king returned delighted to his couch, but there he beheld no Urvaśí; and not finding her any where, he wandered naked over the world, like one insane. At length coming to Kurukshetra, he saw Urvaśí sporting with four other nymphs of heaven in a lake beautified with lotuses, and he ran to her, and called her his wife, and wildly implored her to return. "Mighty monarch," said the nymph, "refrain from this extravagance. I am now pregnant: depart at present, and come hither again at the end of a year, when I will deliver to you a son, and remain with you for one night." Purúravas, thus comforted, returned to his capital. Urvaśí said to her companions, "This prince is a most excellent mortal: I lived with him

long and affectionately united." "It was well done of you," they replied; "he is indeed of comely appearance, and one with whom we could live happily for ever."

When the year had expired, Urvaśí and the monarch met at Kurukshetra, and she consigned to him his first-born Áyus; and these annual interviews were repeated, until she had borne to him five sons. She then said to Purúravas, "Through regard for me, all the Gandharbas have expressed their joint purpose to bestow upon my lord their benediction: let him therefore demand a boon." The Rájá replied, "My enemies are all destroyed, my faculties are all entire; I have friends and kindred, armies and treasures: there is nothing which I may not obtain except living in the same region with my Urvaśí. My only desire therefore is, to pass my life with her." When he had thus spoken, the Gandharbas brought to Purúravas a vessel with fire, and said to him, "Take this fire, and, according to the precepts of the Vedas, divide it into three fires; then fixing your mind upon the idea of living with Urvaśí, offer oblations, and you shall assuredly obtain your wishes." The Rájá took the brasier, and departed, and came to a forest. Then he began to reflect that he had committed a great folly in bringing away the vessel of fire instead of his bride; and leaving the vessel in the wood, he went disconsolate to his palace. In the middle of the night he awoke, and considered that the Gandharbas had given him the brasier to enable him to obtain the felicity of living with Urvaśí, and that it was absurd in him to have left it by the way. Resolving therefore to recover it, he rose, and went to the place where he had deposited the vessel; but it was gone. In its stead he saw a young Aśwattha tree growing out of a Śami plant, and he reasoned with himself, and said, "I left in this spot a vessel of fire, and now behold a young Aśwattha tree growing out of a Śami plant. Verily I will take these types of fire to my capital, and there, having engendered fire by their attrition, I will worship it." Having thus determined, he took the plants to his city, and prepared their wood for attrition, with pieces of as many inches long as there are syllables in the Gayatrí: he recited that holy verse, and rubbed together sticks of as many inches as he recited syllables in the

Gayatrí 5. Having thence elicited fire, he made it threefold, according to the injunctions of the Vedas, and offered oblations with it, proposing as the end of the ceremony reunion with Urvaśí. In this way, celebrating many sacrifices agreeably to the form in which offerings are presented with fire, Purúravas obtained a seat in the sphere of the Gandharbas, and was no more separated from his beloved. Thus fire, that was at first but one, was made threefold in the present Manwantara by the son of Ilá 6.

Footnotes

392:1 The Váyu says the essence of Soma (Somatwa) issued from the eyes of Atri, and impregnated the ten quarters. The Bhágavata says merely that Soma was born from the eyes of Atri. The Bráhma P. and Hari V. give a grosser name to the effusion.

393:2 'He who knows.' Much erroneous speculation has originated in confounding this Budha, the son of Soma, and regent of the planet Mercury, 'he who knows,' the intelligent, with Buddha, any deified mortal, or 'he by whom truth is known;' or, as individually applicable, Gautama or Śákya, son of the Raja Śuddhodana, by whom the Buddhists themselves aver their doctrines were first promulgated. The two characters have nothing in common, and the names are identical only when one or other is misspelt.

394:3 The story of Purúravas is told much in the same strain as follows, though with some variations, and in greater or less detail, in the Váyu, Matsya, Vámana, Padma, and Bhágavata Puráńas. It is also referred to in the Mahábhárata, vol. I. p. 113. It is likewise the subject of the Vikrama and Urvaśí of Kálídása, in which drama the incidents offensive to good taste are not noticed. See Hindu Theatre, vol. I. p. 587. The Matsya Puráńa, besides this story, which is translated in the introduction to the drama, has in another part, c. 94, an account of a Purúravas, who, in the Chákshusha Manwantara, was king of Mad́ra, and who by the worship of Vishńu obtained a residence with the Gandharbas.

394:4 One copy has sixty-one years; the Bráhma P. and Hari V. have fifty-nine: one period is as likely as the other.

397:5 It does not appear why this passage is repeated. The length of the sticks, conformably to the number of syllables in the usual form of the Gayatrí, would be twenty-four inches. The Bhágavata attaches to the operation a piece of mysticism of a Tántrika origin: Purúravas, whilst performing the attrition, mentally identifies himself and Urvaśí with the two sticks, and repeats the Mantra, ###.

397:6 The division of one fire into three is ascribed to Purúravas by the Mahábhárata and the rest. The commentator on the former specifies them as the Gárhapatya, Dakshińa, and Áhavaníya, which Sir Wm. Jones, Manu, II. 231, renders nuptial, ceremonial, and sacrificial fires; or rather, 1. household, that which is perpetually maintained by a householder; 2. a fire for sacrifices, placed to the south of the rest; and 3. a consecrated fire for oblations; forming the Tretágni, or triad of sacred fires, in opposition to the Laukika, or merely temporal ones. To Purúravas it would appear the triple arrangement was owing; but there are some other curious traditions regarding him, which indicate his being the author of some important innovations in the Hindu ritual. The Bhágavata says, that before his time there was but one Veda, one caste, one fire, and one god, Náráyańa; and that, in the beginning of the Treta age, Purúravas made them all 'three:' that is, according to the commentator, the ritual was then instituted: The Matsya P. has an account of this prince's going to the orbit of the sun and moon at every conjunction, when oblations to progenitors are to be offered, as if obsequial rites had originated with Purúravas. The Mahábhárata states some still more remarkable particulars. 'The glorious Purúravas, endowed, although a mortal, with the properties of a deity, governing the thirteen islands of the ocean, engaged in hostilities with the Brahmans in the pride of his strength, and seized their jewels, as they exclaimed against his oppression. Sanatkumára came from the sphere of Brahmá to teach him the rules of duty, but Purúravas did not accept his instructions, and the king, deprived of understanding by the pride of his power, and actuated by avarice, was therefore ever accursed by the offended great sages, and was destroyed.'

CHAP. VII.

Sons of Purúravas. Descendants of Amávasu. Indra born as Gádhí. Legend of Richíka and Satyavatí. Birth of Jamadagni and Viśwámitra. Paraśuráma the son of the former. (Legend of Paraśuráma.) Sunahśephas and others the sons of Viśwámitra, forming the Kauśika race.

PURÚRAVAS had six sons, Áyus, Dhímat, Amávasu, Viśwavasu, Śatáyus, and Śrutáyus 1. The son of Amávasu was Bhíma 2; his son was Kánchana 3; his son was Suhotra 4, whose son was Jahnu. This prince, whilst performing a sacrifice, saw the whole of the place overflowed by the waters of the Ganges. Highly offended at this intrusion, his eyes red with anger, he united the spirit of sacrifice with himself, by the power of his devotion, and drank up the river. The gods and sages upon this came to him, and appeased his indignation, and reobtained Gangá from him, in the capacity of his daughter (whence she is called Jáhnaví) 5.

The son of Jahnu was Sumantu 6; his son was Ajaka; his son was Valákáśwa 7; his son was Kuśá 8, who had four sons, Kuśámba, Kuśanábha, Amúrttaya, and Amávasu 9. Kuśámba, being desirous of a son, engaged in devout penance to obtain one who should be equal to Indra. Observing the intensity of his devotions, Indra was alarmed lest a prince of power like his own should be engendered, and determined therefore to take upon himself the character of Kuśámba's son 10. He was accordingly born as Gádhi, of the race of Kuśa (Kauśika). Gádhi had a daughter named Satyavatí. Richíka, of the descendants of Bhrigu, demanded her in marriage. The king was very unwilling to give his daughter to a peevish old Brahman, and demanded of him, as the nuptial present, a thousand fleet horses, whose colour should be white, with one black ear. Richíka having propitiated Varuńa, the god of ocean, obtained from him, at the holy place called Aśwatírtha, a thousand such steeds; and giving them to the king, espoused his daughter 11.

In order to effect the birth of a son, Richíka 12 prepared a dish of rice, barley, and pulse, with butter and milk, for his wife to eat; and at her

request he consecrated a similar mixture for her mother, by partaking of which she should give birth to a prince of martial prowess. Leaving both dishes with his wife, after describing particularly which was intended for her, and which for her mother, the sage went forth to the forests. When the time arrived for the food to be eaten, the queen said to Satyavatí, "Daughter, all persons wish their children to be possessed of excellent qualities, and would be mortified to see them surpassed by the merits of their mother's brother. It will be desirable for you, therefore, to give me the mess your husband has set apart for you, and to eat of that intended for me; for the son which it is to procure me is destined to be the monarch of the whole world, whilst that which your dish would give you must be a Brahman, alike devoid of affluence, valour, and power." Satyavatí agreed to her mother's proposal, and they exchanged messes.

When Richíka returned home, and beheld Satyavatí, he said to her, "Sinful woman, what hast thou done! I view thy body of a fearful appearance. Of a surety thou hast eaten the consecrated food which was prepared for thy mother: thou hast done wrong. In that food I had infused the properties of power and strength and heroism; in thine, the qualities suited to a Brahman, gentleness, knowledge, and resignation. In consequence of having reversed my plans, thy son shall follow a warrior's propensities, and use weapons, and fight, and slay. Thy mother's son shall be born with the inclinations of a Brahman, and be addicted to peace and piety." Satyavatí, hearing this, fell at her husband's feet, and said, "My lord, I have done this thing through ignorance; have compassion on me; let me not have a son such as thou hast foretold: if such there must be, let it be my grandson, not my son." The Muni, relenting at her distress, replied, "So let it be." Accordingly in due season she gave birth to Jamadagni; and her mother brought forth Viswamitra. Satyavatí afterwards became the Kauśikí river 13. Jamadagni married Reńuká, the daughter of Reńú, of the

family of Ikshwáku, and had by her the destroyer of the Kshatriya race, Paraśuráma, who was a portion of Náráyańa, the spiritual guide of the universe 14.

Footnotes

398:1 Considerable variety prevails in these names, and the Matsya, Padma, Bráhma, and Agni enumerate eight. The lists are as follows:

Mahábhárata.	Matsya.	Agni.	Kúrma.	Bhágavata.
Áyus	Áyus	Áyus	Áyus	Áyus
Dhímat	Dhritimat	Dhímat	Máyus	Śrutáyus
Amávasu	Vasu	Vasu	Amáyus	Satyáyus
Drid́háyus	Drid́háyus	Uśráyus	Viśwáyus	Ráya
Vanáyus	Dhanáyus	Antáyus	Śatáyus	Vijaya
Śatáyus	Śatáyus	Śatáyus	Śrutáyus	Jaya
	Aśwáyus	Ritáyus
	Divijáta	Divijáta.

The list of the Bráhma is that of the Mahábhárata, with the addition of Śatáyus and Viśwáyus; and the Padma agrees with the Matsya.

398:2 Son of Vijaya: Bhágavata. This line of princes is followed only in our text, the Váyu, Bráhma, and Hari V., and the Bhágavata.

398:3 Kánchanaprabha: Bráhma.

398:4 Hotraka: Bhágavata.

398:5 The Bráhma P. and Hari V. add of this prince, that he was the husband of Káverí, the daughter of Yuvanáśwa, who by the imprecation of her husband became the Káverí river: another indication of the Dakshina origin of these works. The Hari V. has another Jahnu, to whom it gives the same spouse, as we shall hereafter see.

399:6 Sunuta: Bráhma. Puru: Bhágavata.

399:7 Valaka: Bráhma. Ajaka: Bhágavata.

399:8 The Bráhma P. and Hari V. add that Kúśa was in alliance with the Pahlavas and foresters.

399:9 Our authorities differ as to these names:

Váyu.	Bráhma and Hari V.	Bhágavata.
Kuśáśwa or, Kuśasthamba	Kuśáśwa	Kuśámba
Kuśanábha	Kuśanábha	Kuśanábha
Amurttarayasa	Amurttimat	Amurttaraya
Vasu	Kuśika	Vasu.

The Rámáyańa has Kuśámba, Kuśanábha, Amurttarayasa, and Vasu; and makes them severally the founders of Kauśámbi, of Mahodaya (which afterwards appears the same as Kanoj), Dharmárańya, and Girivraja; the latter being in the mountainous part of Magadhá. I. s. 29.

399:10 The Bráhma and Hari V. make Gádhi the son of Kuśika; the Váyu and Bhágavata, of Kuśánaba; the Rámáyańa, of Kuśanábha.

399:11 The Rámáyańa notices the marriage, but has no legend. The Mahábhárata, Vans P., has a rather more detailed narration, but much the same as in the text. According to the commentator, Aśwatírtha is in the district of Kanoj; perhaps at the confluence of the Kálanadí with the Ganges. The agency of the god of Ocean in procuring horses, is a rather curious additional coincidence between Varuńa and Neptune.

399:12 In the Mahábhárata, Bhrigu, the father of Richíka, prepares the Charu.

400:13 So the Rámáyańa, after stating that Satyavatí followed her husband in death, adds, that she became the Kauśikí river; the Cosi, which, rising in Nepal, flows through Puraniya into the Ganges, opposite nearly to Rájamahal.

401:14 The text omits the story of Paraśuráma, but as the legend makes a great figure in the Vaishńava works in general, I have inserted it from the Mahábhárata, where it is twice related, once in the Vana Parva, and once in the Rájadharma section of the Śánti Parva. It is told also at length in the ninth book of the Bhágavata, in the Padma and Agni Puráńas, &c.

LEGEND OF PARAŚURÁMA.

(From the Mahábhárata.)

"JAMADAGNI (the son of Richíka 15) was a pious sage, who by the fervour of his devotions, whilst engaged in holy study, obtained entire possession of the Vedas. Having gone to king Prasenajit, he demanded in marriage his daughter Reńuká, and the king gave her unto him. The descendant of Bhrigu conducted the princess to his hermitage, and dwelt with her there, and she was contented to partake in his ascetic life. They had four sons, and then a fifth, who was Jámadagnya, the last but not the least of the brethren, Once when her sons were all absent, to gather the fruits on which they fed, Reńuká, who was exact in the discharge of all her duties, went forth to bathe. On her way to the stream she beheld Chitraratha, the prince of Mrittikávatí, with a garland of lotuses on his neck, sporting with his queen in the water, and she felt envious of their felicity. Defiled by unworthy thoughts, wetted but not purified by the stream, she returned disquieted to the hermitage, and her husband perceived her agitation. Beholding her fallen from perfection, and shorn of the lustre of her sanctity, Jamadagni reproved her, and was exceeding wroth. Upon this there came her sons from the wood, first the eldest, Rumańwat, then Susheńa, then Vasu, and then Viśwavasu; and each, as he entered, was successively commanded by his father to put his mother to death; but amazed, and influenced by natural affection, neither of them made any reply: therefore Jamadagni was angry, and cursed them, and they became as idiots, and lost all

understanding, and were like unto beasts or birds. Lastly, Ráma returned to the hermitage, when the mighty and holy Jamadagni said unto him, 'Kill thy mother, who has sinned; and do it, son, without repining.' Ráma accordingly took up his axe, and struck off his mother's head; whereupon the wrath of the illustrious and mighty Jamadagni was assuaged, and he was pleased with his son, and said, 'Since thou hast obeyed my commands, and done what was hard to be performed, demand from me whatever blessings thou wilt, and thy desires shall be all fulfilled.' Then Ráma begged of his father these boons; the restoration of his mother to life, with forgetfulness of her having been slain, and purification from all defilement; the return of his brothers to their natural condition; and, for himself, invincibility in single combat, and length of days: and all these did his father bestow.

"It happened on one occasion, that, during the absence of the Rishi's sons, the mighty monarch Kárttavírya, the sovereign of the Haihaya tribe, endowed by the favour of Dattátreya with a thousand arms, and a golden chariot that went wheresoever he willed it to go, came to the hermitage 16 of Jamadagni, where the wife of the sage received him with all proper respect. The king, inflated with the pride of valour, made no return to her hospitality, but carried off with him by violence the calf of the milch cow of the sacred oblation 17, and cast down the tall trees surrounding the hermitage. When Ráma returned, his father told him what had chanced, and he saw the cow in affliction, and he was filled with wrath. Taking up his splendid bow 18, Bhárgava, the slayer of hostile heroes, assailed Kárttavírya, who had now become subject to

the power of death, and overthrew him in battle. With sharp arrows Ráma cut off his thousand arms, and the king perished. The sons of Kárttavírya, to revenge his death, attacked the hermitage of Jamadagni, when Ráma was away, and slew the pious and unresisting sage, who called repeatedly, but fruitlessly, upon his valiant son. They then departed; and when Ráma returned, bearing fuel from the thickets, he found his father lifeless, and thus bewailed his unmerited fate: 'Father, in resentment of my actions have you been murdered by wretches as foolish as they are base! by the sons of Kárttavírya are you struck down, as a deer in the forest by the huntsman's shafts! Ill have you deserved such a death; you who have ever trodden the path of virtue, and never offered wrong to any created thing! How great is the crime that they have committed, in slaying with their deadly shafts an old man like you, wholly occupied with pious cares, and engaging not in strife! Much have they to boast of to their fellows and their friends, that they have shamelessly slain a solitary hermit, incapable of contending in arms!' Thus lamenting, bitterly and repeatedly, Ráma performed his father's last obsequies, and lighted his funeral pile. He then made a vow that he would extirpate the whole Kshatriya race. In fulfilment of this purpose he took up his arms, and with remorseless and fatal rage singly destroyed in fight the sons of Kárttavírya; and after them, whatever Kshatriyas he encountered, Ráma, the first of warriors, likewise slew. Thrice seven times did the clear the earth of the Kshatriya caste 19; and he filled with their blood the five large lakes of Samanta-panchaka, from which he offered libations to the race of Bhrigu. There did he behold his sire again, and the son of Richíka beheld his son, and told him what to do. Offering a solemn sacrifice to the king of the gods, Jámadagnya presented the earth to the ministering priests. To Kaśyapa he gave the altar made of gold, ten fathoms in length, and nine in height 20. With the permission of Kaśyapa, the Brahmans divided it in pieces amongst them, and they were thence

called Khańd́aváyana Brahmans. Having given the earth to Kaśyapa, the hero of immeasurable prowess retired to the Mahendra mountain, where he still resides: and in this manner was there enmity between him and the race of Kshatriyas, and thus was the whole earth conquered by Ráma 21."

____________

The son of Viswámitra was Śunahśephas, the descendant of Bhrigu, given by the gods, and thence named Devaráta 22. Viswámitra had

other sons also, amongst whom the most celebrated were Madhuchhandas, Kritajaya, Devadeva, Asht́aka, Kachchapa, and Hárita; these founded many families, all of whom were known by the name of Kauśikas, and intermarried with the families of various Rishis 23.

Footnotes

401:15 The circumstances of Richíka's marriage, and the birth of Jamadagni and Viśwámitra, are told much in the same manner as in our text both in the Mahábhárata and Bhágavata.

402:16 In the beginning of the legend occurs the account of Kárttavíryárjuna, with the addition that he oppressed both men and gods. The latter applying to Vishńu for succour, he descended to earth, and was born as Paraśuráma, for the especial purpose of putting the Haihaya king to death.

402:17 In the Rájadharma the sons of the king carry off the calf. The Bhágavata makes the king seize upon the cow, by whose aid Jamadagni had previously entertained Arjuna and all his train: borrowing, no doubt, these embellishments from the similar legend of Vaśisht́ha and Viśwámitra, related in the Rámáyańa.

402:18 The characteristic weapon of Ráma is however an axe (paraśu), whence his name Ráma, 'with the axe.' It was given to him by Śiva, whom the hero propitiated on mount Gandhamádana. He at the same time received instruction in the use of weapons generally, and the art of war. Rája Dharma.

403:19 This more than 'thrice slaying of the slain' is explained in the Rájadharma to mean, that he killed the men of so many generations, as fast as they grew up to adolescence.

403:20 It is sometimes read Narotsedha, 'as high as a man.'

404:21 The story, as told in the Rájadharma section, adds, that when Ráma had given the earth to Kaśyapa, the latter desired him to depart, as there was no dwelling for him in it, and to repair to the seashore of the south, where Ocean made for him (or relinquished to him) the maritime district named Śúrpáraka. The traditions of the Peninsula ascribe the formation of the coast of Malabar to this origin, and relate that Paraśuráma compelled the ocean to retire, and introduced Brahmans and colonists from the north into Kerala or Malabar. According to some accounts he stood on the promontory of Dilli, and shot his arrows to the south, over the site of Kerala. It seems likely that we have proof of the local legend being at least as old as the beginning of the Christian era, as the mons Pyrrhus of Ptolemy is probably the mountain of Paraśu or Paraśuráma. See Catalogue of Mackenzie Collection, Introd. p. xcv. and vol. II. p. 74. The Rájadharma also gives an account of the Kshatriyas who escaped even the thrice seven times repeated destruction of their race. Some of the Haihayas were concealed by the earth as women; the son of Viduratha, of the race of Puru, was preserved in the Riksha mountain, where he was nourished by the bears; Sarvakarman, the son of Saudása, was saved by Paráśara, performing the offices of a Śúdra; Gopati, son of Śivi, was nourished by cows in the forests; Vatsa, the son of Pratarddana, was concealed amongst the calves in a cow-pen; the son of Deviratha was secreted by Gautama on the banks of the Ganges; Vrihadratha was preserved in Gridhrakúta; and descendants of Marutta were saved by the ocean. From these the lines of kings were continued; but it does not appear from the ordinary lists that they were ever interrupted. This legend however, as well as that of the Rámáyańa, b. I. c. 52, no doubt intimates a violent and protracted struggle between the Brahmans and Kshatriyas for supreme domination in India, as indeed the text of the Mahábhárata more plainly denotes, as Earth is made to say to Kaśyapa, 'The fathers and grandfathers of these Kshatriyas have been killed by the remorseless Ráma in warfare on my account.'

404:22 The story of Śunahśephas is told by different authorities, with several variations. As the author of various Śúktas in the Rich, he is called the son of Ajigartta. The Rámáyańa makes him the middle son of the sage Richíka, sold to Ambarísha, king of Ayodhyá, by his parents, to be a victim in a human sacrifice offered by that prince. He is set at liberty by Viśwámitra, but it is not added that he was adopted. The Bhágavata concurs in the adoption, but makes Śunahśephas the son of Viśwámitra's sister, by Ajigartta of the line of Bhrigu, and states his being purchased as a victim for the sacrifice of Hariśchandra (see n. 9. p. 372). The Váyu makes him a son of Richíka, but alludes to his being the victim at Hariśchandra's sacrifice. According to the Rámáyańa, Viswámitra called upon his sons to take the place of Śunahśephas, and on their refusing, degraded them to the condition of Cháńd́álas. The Bhágavata says, that fifty only of the hundred sons of Viswámitra were expelled their tribe, for refusing to acknowledge Śunahśephas or Devaráta as their elder brother. The others consented; and the Bhágavata expresses this; 'They said to the elder, profoundly versed in the Mantras, We are your followers:' as the commentator; ###. The Rámáyańa also observes, that Śunahśephas, when bound, praised Indra with Richas or hymns of the Rig-veda. The origin of the story therefore, whatever may be its correct version, must be referred to the Vedas; and it evidently alludes to some innovation in the ritual, adopted by a part only of the Kauśika families of Brahmans.

405:23 The Bhágavata says one hundred sons, besides Devaráta and others, as Asht́aka, Hárita, &c. Much longer lists of names are given in the Váyu, Bhágavata, Bráhma, and Hari V. The two latter specify the mothers. Thus Devaśravas, Kati (the founder of the Kátyáyanas), and Hiranyáksha were sons of Śilavatí; Reńuka, Gálava, Sankriti, Mudgala, Madhuchchandas, and Devala were sons of Reńu; and Asht́aka, Kachchhapa, and Hárita were the sons of Drishadvatí. The same works enumerate the Gotras, the families or tribes of the Kauśika Brahmans: these are, Párthivas, Devarátas, Yájnawalkyas, Sámarshanas, Údumbaras, Dumlánas, Tarakáyanas, Munchátas, Lohitas, Renus, Karishus, Babhrus, Páninas, Dhyánajyápyas, Śyálantas, Hiranyákshas, Śankus, Gálavas, Yamadútas, Devalas, Śálankáyanas, Báshkalas, Dadativádaras, Śauśratas, Śaindhaváyanas, Nishńátas, Chunchulas, Śálankrityas, Sankrityas, Vádarańyas, and an infinity of others, multiplied by intermarriages with other tribes, and who, according to the Váyu, were originally of the regal caste, like Viswámitra; but, like him, obtained Brahmanhood through devotion. Now these Gotras, or some of them at least, no doubt existed, partaking more of the character of schools of doctrine, but in which teachers and scholars were very likely to have become of one family by intermarrying; and the whole, as well as their original founder, imply the interference of the Kshatriya caste with the Brahmanical monopoly of religious instruction and composition.

CHAP. VIII.

Sons of Áyus. Line of Kshatravriddha, or kings of Káśí. Former birth of Dhanwantarí. Various names of Pratarddana. Greatness of Alarka.

ÁYUS, the eldest son of Purúravas, married the daughter of Ráhu (or Áráhu), by whom he had five sons, Nahusha, Kshatravriddha 1, Rambha 2, Raji, and Anenas 3.

The son of Kshatravriddha was Suhotra 4, who had three sons, Káśa 5, Leśa 6, and Ghritsamada. The son of the last was Śaunaka 7, who first established the distinctions of the four castes 8. The son of Káśa was Kaśirájá 9; his son was Dírghatamas 10; his son was Dhanwantari, whose nature was exempt from human infirmities, and who in every existence had been master of universal knowledge. In his past life (or when he was produced by the agitation of the milky sea), Náráyańa had conferred upon him the boon, that he should subsequently be born in the

family of Kásirájá, should compose the eightfold system of medical science 11, and should be thereafter entitled to a share of offerings made to the gods. The son of Dhanwantari was Ketumat; his son was Bhímaratha; his son was Divodása 12; his son was Pratarddana, so

named from destroying the race of Bhadraśreńya. He had various other appellations, as Śatrujit, 'the victor over his foes,' from having vanquished all his enemies; Vatsa, or 'child,' from his father's frequently calling him by that name; Ritadhwaja, 'he whose emblem was truth,' being a great observer of veracity; and Kuvalayáśwa, because he had a horse (aśwa) called Kuvalaya 13. The son of this prince was Alarka, of whom this verse is sung in the present day; "For sixty thousand and sixty hundred years no other youthful monarch except Alarka, reigned over the earth 14." The son of Alarka was

Santati 15; his son was Sunítha; his son was Suketu; his son was Dharmaketu; his son was Satyaketu; his son was Vibhu; his son was Suvibhu; his son was Sukumára; his son was Dhrisht́aketu; his son was Vaińahotra; his son was Bharga; his son was Bhargabhúmi; from whom also rules for the four castes were promulgated 16. These are the Káśya

princes, or descendants of Káśa 17. We will now enumerate the descendants of Raji.

Footnotes

406:1 Dharmavriddha: Váyu. Vriddhaśarman: Matsya. Yajnaśarman: Padma.

406:2 Darbha: Agni. Dambha: Padma.

406:3 Vipápman: Agni and Matsya. Vidáman: Padma. The two last authorities proceed no farther with this line.

406:4 Sunahotra: Váyu, Bráhma.

406:5 Káśya: Bhágavata.

406:6 Sála: Váyu, Bráhma, Hari V.: whose son was Ársht́isena, father of Charanta; Váyu: of Kaśyapa; Bráhma and Hari V.

406:7 Here is probably an error, for the Váyu, Bhágavata, and Bráhma agree in making Śunaka the son of Ghritsamada, and father of Śaunaka.

406:8 The expression is 'The originator or causer of the distinctions (or duties) of the four castes.' The commentator, however, understands the expression to signify, that his descendants were of the four castes. So also the Váyu: 'The son of Ghritsamada was Śunaka, whose son was Śaunaka. Brahmans, Kshatriyas, Vaiśyas, and Śúdras were born in his race; Brahmans by distinguished deeds.' The existence of but one caste in the age of purity, however incompatible with the legend which ascribes the origin of the four tribes to Brahmá, is every where admitted. Their separation is assigned to different individuals, whether accurately to any one may be doubted; but the notion indicates that the distinction was of a social or political character.

406:9 Káśiya: Bráhma.

406:10 Dírghatapas: Váyu. Ghritsatamas: Agni. The Bhágavata inserts a Rásht́ra before this prince, and the Váyu a Dharma after him.

407:11 The eight branches of medical science are, 1. Śalya, extraction of extraneous bodies; 2. Śaláká, treatment of external organic affections: these two constitute surgery: 3. Chikitsá, administration of medicines, or medical treatment in general; 4. Bhútavidyá, treatment of maladies referred to demoniac possession; 5. Kaumárabhritya, midwifery and management of children; 6. Agada, alexipharmacy; 7. Rasáyana, alchemical therapeutics; 8. Bajikarańa, use of aphrodisiacs. Dhanwantari, according to the Brahma Vaivartta P., was preceded in medical science by Átreya, Bharadwája, and Charaka: his pupil Śuśruta is the reputed author of a celebrated work still extant. It seems probable that Káśí or Benares was at an early period a celebrated school of medicine.

407:12 Some rather curious legends are connected with this prince in the Váyu and Bráhma Puráńas, and Hari Vanśa, and especially in the Káśí Khańd́a of the Skánda Puráńa. According to these authorities, Śiva and Párvatí, desirous of occupying Káśí, which Divodása possessed, sent Nikumbha, one of the Gańas of the former, to lead the prince to the adoption of Buddhist doctrines; in consequence of which he was expelled from the sacred city, and, according to the Váyu, founded another on the banks of the Gomatí. We have, however, also some singular, though obscure intimations of some of the political events of this and the succeeding reign. The passage of the Váyu is, 'The king Divodása, having slain the hundred sons of Bhadraśreńya, took possession of his kingdom, which was conquered by that hero. The son of Bhadraśreńya, celebrated by the name of Durdama, was spared by Divodása, as being an infant. Pratarddana was the son of Divodása by Drishadvatí; and by that great prince, desirous of destroying all enmity, (was recovered) that (territory) which had been seized by that young boy (Durdama).' This is not very explicit, and something is wanted to complete the sense. The Bráhma P. and Hari V. tell the story twice over, chiefly in the words of the Váyu, but with some additions. In ch. 29. we have, first, the first three lines of the above extract; then comes the story of Benares being deserted; we then have the two next lines; then follow, 'That prince (Durdama) invading his patrimonial possessions, the territory which Divodása had seized by force was recovered by the gallant son of Bhadhraśreńya, Durddama, a warrior desirous, mighty king, to effect the destruction of his foes.' Here the victory is ascribed to Durddama, in opposition to what appears to be the sense of the Váyu, and what is undoubtedly that of our text, which says that he was called Pratarddana from destroying the race of Bhadraśreńya, and Śatrujit from vanquishing all his foes. By Vairasya anta, 'the end of hostility or enmity,' is obviously not to be understood here, as M. Langlois has intimated, a friendly pacification, but the end or destruction of all enemies. In the 32d chapter of the Hari Vanśa we have precisely the same lines, slightly varied as to their order; but they are preceded by this verse; 'The city (that on the Gomati), before the existence of Benares, of Bhadraśreńya, a pious prince of the Yadu race: This verse is not in the Bráhma P. After giving the rest of the above quotation, except the last line, the passage proceeds, 'The king called Asht́aratha was the son of Bhímaratha; and by him, great king, a warrior desirous of destroying his foes was (the country) recovered, the children (of Durdama) being infants.' According to the same authority, we are here to understand Bhímaratha and Asht́aratha as epithets of Divodása and Pratarddana. From these scanty and ill-digested notices it appears, that Divodása, on being expelled from Benares, took some city and district on the Gomati from the family of Bhadraśreńya; that Durdama recovered the country, and that Pratarddana again conquered it from his descendants. The alternation concerned apparently only bordering districts, for the princes of Máhíshmati and of Káśí continue, in both an earlier and a later series, in undisturbed possession of their capitals and their power.

408:13 The Váyu, Agni, Bráhma P., and Hari V. interpose two sons of Pratarddana, Garga or Bharga and Vatsa; and they make Vatsa the father of Alarka, except the Bráhma, which has Śatrujit and Ritadhwaja as two princes following Vatsa.

408:14 The Váyu, Bráhma, and Hari V. repeat this stanza, and add that Alarka enjoyed such protracted existence through the favour of Lopamudrá, and that having lived till the period at which the curs upon terminated, he killed the Rákshas Kshemaka, by whom it had been occupied after it was abandoned by Divodása, and caused the city to be reinhabited. The Hari V. agrees as usual with the Bráhma, except in the reading of one or two names. It is to be observed, however, that the Agni makes the Káśí princes the descendants of Vitatha, the successor of Bharata. The Bráhma P. and Hari V., determined apparently to be right, give the list twice over, deriving it in one place from Kshatravriddha, as in our text, the Váyu, and the Bhágavata; and in another, with the Agni, from Vitatha. The series of the Bráhma, however, stops with Lauhi, the son of Alarka, and does not warrant the repetition which the carelessness of the compiler of the Hari Vanśa has superfluously inserted.

409:15 Several varieties occur, in the series that follows, as the comparative lists will best shew:

Bhágavata.	Bráhma.	Váyu.	Agni.
Alarka	Alarka	Alarka	Alarka
Santati	Sannati	Sannati	Dharmaketu
Sunítha	Sunítha	Sunítha	Vibhu
Suketana	Kshema	Suketu	Sukumára
Dharmaketu	Ketumat	Dhrisht́aketu	Satyaketu
Satyaketu	Suketu	Veńuhotra
Dhrisht́aketu	Dharmaketu	Gárgya
Sukumára	Satyaketu	Gargabhúmi
Vítihotra	Vibhu	Vatsabhúmi
Bhárga	Anartta
Bhargabhúmi	Sukumára
	Dhrisht́aketu
	Veńuhotri
	Bharga
	Vatsabhúmi.

409:16 Our text is clear enough, and so is the Bhágavata, but the Váyu, Bráhma, and Hari V. contain additions of rather doubtful import. The former has, 'The son of Veńuhotra was the celebrated Gárgya; Gargabhúmi was the son of Gárgya; and Vatsa, of the wise Vatsa: virtuous Brahmans and Kshatriyaswere the sons of these two.' By the second Vatsa is perhaps meant Vatsabhúmi; and the purport of the passage is, that Gárgya (or possibly rather Bharga, one of the sons of Pratarddana) and Vatsa were the founders of two races (Bhúmi, 'earth,' implying 'source' or founder', who were Kshatriyas by birth, and Brahmans by profession. The Bráhma and Hari V., apparently misunderstanding this text, have increased the perplexity. According to them, the son of Veńuhotra was Bharga; Vatsabhúmi was the son of Vatsa; and Bhargabhúmi (Bhrigubhúmi, Bráhma) was from Bhárgava. 'These sons of Angiras were born in the family of Bhrigu, thousands of great might, Brahmans, Kshatriyas and Vaiśyas.' The commentator has, 'Another son of Vatsa, the father of Alarka, is described, Vatsabhúmi, &c. From Bhárgava, the brother of Vatsa. (They were) Angirasas from Gálava belonging to that family, (and were born) in the family of Bhrigu from the descent of Viśwámitra.' The interpretation is not very clear, but it authorizes the notion above expressed, that Vatsa and Bharga, the sons of Pratarddana, are the founders of two races of Kshatriya-Brahmans.

410:17 On the subject of note 12. some farther illustration is derivable from the Mahábhárata, Śánti P. Dána-dharma. Haryaśwa the king of the Káśis, reigning between the Ganges and the Yamuná, or in the Do-ab, was invaded and slain by the Haihayas, a race descended, according to this authority, from Śaryáti, the son of Manu (see p. 358). Sudeva, the son of Haryaśwa, was also attacked and defeated by the same enemies. Divodása, his son, built and fortified Benares as a defence against the Haihayas, but in vain, for they took it, and compelled him to fly. He sought refuge with Bharadwája, by whose favour he had a son born to him, Pratardana, who destroyed the Haihayas under their king Vítihavya, and reestablished the kingdom of Káśí. Vítihavya, through the protection of Bhrigu, became a Brahman. The Mahábhárata gives a list of his descendants, which contains several of the names of the Kaśya dynasty of the text; thus, Ghritsamada is said to be his son, and the two last of the line are Śunaka and Śaunaka. See n. 7.

CHAP. IX.

Descendants of Raji, son of Áyus: Indra resigns his throne to him: claimed after his death by his sons, who apostatize from the religion of the Vedas, and are destroyed by Indra. Descendants of Pratíkshatra, son of Kshatravriddha.

RAJI had five hundred sons, all of unequalled daring and vigour. Upon the occurrence of a war between the demons and the gods, both parties inquired of Brahmá which would be victorious. The deity replied, "That for which Raji shall take up arms." Accordingly the Daityas immediately repaired to Raji, to secure his alliance; which he promised them, if they would make him their Indra after defeating the gods. To this they answered and said, "We cannot profess one thing, and mean another; our Indra is Prahláda, and it is for him that we wage war." Having thus spoken, they departed; and the gods then came to him on the like errand. He proposed to them the said conditions, and they agreed that he should be their Indra. Raji therefore joined the heavenly host, and by his numerous and formidable weapons destroyed the army of their enemies.

When the demons were discomfited, Indra placed the feet of Raji upon his head, and said, "Thou hast preserved me from a great danger, and I acknowledge thee as my father; thou art the sovereign chief over all the regions, and I, the Indra of the three spheres, am thy son." The Rájá. smiled, and said, "Even be it so. The regard that is conciliated by many agreeable speeches is not to be resisted even when such language proceeds from a foe (much less should the kind words of a friend fail to win our affection)." He accordingly returned to his own city, and Indra remained as his deputy in the government of heaven.

When Raji ascended to the skies, his sons, at the instigation of Nárada, demanded the rank of Indra as their hereditary right; and as the deity refused to acknowledge their supremacy, they reduced him to submission by force, and usurped his station. After some considerable time had elapsed, the god of a hundred sacrifices, Indra, deprived of his share of offerings to the immortals, met with Vrihaspati in a retired

place, and said to him, "Cannot you give me a little of the sacrificial butter, even if it were no bigger than a jujube, for I am in want of sustenance?" "If," replied Vrihaspati, "I had been applied to by you before, I could have done any thing for you that you wished; as it is, I will endeavour and restore you in a few days to your sovereignty." So saying, he commenced a sacrifice for the purpose of increasing the might of Indra, and of leading the sons of Raji into error, and so effecting their downfall 1. Misled by their mental fascination, the princes became enemies of the Brahmans, regardless of their duties, and contemners of the precepts of the Vedas; and thus devoid of morality and religion, they were slain by Indra, who by the assistance of the priest of the gods resumed his place in heaven. Whoever hears this story shall retain for ever his proper place, and shall never be guilty of wicked acts.

Rambha, the third son of Áyus, had no progeny 2. Kshatravriddha had a son named Pratíkshatra 3; his son was Sanjaya; his son was Vijaya 4; his son was Yajnakrit 5; his son was Harshavarddhana 6; his son was Sahadeva; his son was Adína 7; his son was Jayasena; his son was Sankriti; his son was Kshatradharman 8. These were the descendants of Kshatravriddha. I will now mention those of Nahusha.

Footnotes

412:1 The Matsya says he taught the sons of Raji the Jinadharma or Jain religion.

412:2 The Bhágavata enumerates however, as his descendants, Rabhasa, Gambhíra, and Akriya, whose posterity became Brahmans. The same authority gives as the descendants of Anenas, the fourth son of Áyus, Śuddha, Śuchi, Trikakud, and Śántákhya.

412:3 The Váyu agrees with our text in making Pratipaksha (Pratikshatra) the son of Kshattravriddha; but the Bráhma P. and Hari V. consider Anenas to be the head of this branch of the posterity of Áyus. The Bhágavata substitutes Kuśa, the Leśa, of our text, the grandson of Kshatravriddha, for the first name; and this seems most likely to be correct. Although the different MSS. agree in reading ### it should be perhaps ### the patronymic Kshátravriddha; making then, as the Bhágavata does, Pratíkshatra the son of the son of Kshatravriddha.

412:4 Jaya: Bhágavata, Váyu.

412:5 Vijaya: Váyu. Krita: Bhágavata,

412:6 Haryaśwa: Bráhma, Hari V. Haryavana: Bhágavata.

412:7 The last of the list: Váyu. Ahína: Bhágavata.

412:8 Kshatravriddha: Bráhma, Hari V.

CHAP. X.

The sons of Nahusha. The sons of Yayáti: he is cursed by Śukra: wishes his sons to exchange their vigour for his infirmities. Puru alone consents. Yayáti restores him his youth: divides the earth amongst his sons, under the supremacy of Puru.

YATI, Yayáti, Sanyáti, Áyáti, Viyati, and Kriti were the six valiant sons of Nahusha 1. Yati declined the sovereignty 2, and Yayáti therefore succeeded to the throne. He had two wives, Devayání the daughter of Usanas, and Śarmisht́há the daughter of Vrishaparvan; of whom this genealogical verse is recited: "Devayání bore two sons, Yadu and Turvasu. Sarmisht́há, the daughter of Vrishaparvan, had three sons, Druhyu, Anu, and Puru 3." Through the curse of Uśanas, Yayáti

became old and infirm before his time; but having appeased his father-in-law, he obtained permission to transfer his decrepitude to any one who would consent to take it. He first applied to his eldest son Yadu, and said, "Your maternal grandfather has brought this premature decay upon me: by his permission, however, I may transfer it to you for a thousand years. I am not yet satiate, with worldly enjoyments, and wish to partake of them through the means of your youth. Do not refuse compliance with my request." Yadu, however, was not willing to take upon him his father's decay; on which his father denounced an imprecation upon him, and said, "Your posterity shall not possess dominion." He then applied successively to Druhyu, Turvasu, and Anu, and demanded of them their juvenile vigour. They all refused, and were in consequence cursed by the king. Lastly he made the same request of Sarmisht́há's youngest son, Puru, who bowed to his father, and readily consented to give him his youth, and receive in exchange Yayáti's infirmities, saying that his father had conferred upon him a great favour.

The king Yayáti being thus endowed with renovated youth, conducted the affairs of state for the good of his people, enjoying such pleasures as were suited to his age and strength, and were not incompatible with virtue. He formed a connexion with the celestial nymph Viśwáchí, and was wholly attached to her, and conceived no end to his desires. The more they were gratified, the more ardent they became; as it is said in this verse, "Desire is not appeased by enjoyment: fire fed with sacrificial oil becomes but the more intense. No one has ever more than enough of rice, or barley, or gold, or cattle, or women: abandon therefore inordinate desire. When a mind finds neither good nor ill in all objects, but looks on all with an equal eye, then every thing yields it pleasure. The wise man is filled with happiness, who escapes from desire, which the feeble minded can with difficulty relinquish, and which grows not old with the aged. The hair becomes grey, the teeth fall out, as man advances in years; but the love of wealth, the love of life, are not impaired by age." "A thousand years

have passed," reflected Yayáti, "and my mind is still devoted to pleasure: every day my desires are awakened by new objects. I will therefore now renounce all sensual enjoyment, and fix my mind upon spiritual truth. Unaffected by the alternatives of pleasure and pain, and having nothing I may call my own, I will henceforth roam the forests with the deer."

Having made this determination, Yayáti restored his youth to Puru, resumed his own decrepitude, installed his youngest son in the sovereignty, and departed to the wood of penance (Tapovana 4). To Turvasu he consigned the south-east districts of his kingdom; the west to Druhyu; the south to Yadu; and the north to Anu; to govern as viceroys under their younger brother Puru, whom he appointed supreme monarch of the earth 5.

Footnotes

413:1 The Bhágavata refers briefly to the story of Nahusha, which is told in the Mahábhárata more than once, in the Vana Parva, Udyoga P., Dána Dharma P., and others; also in the Pádma and other Puráńas. He had obtained the rank of Indra; but in his pride, or at the suggestion of Śachí, compelling the Rishis to bear his litter, he was cursed by them to fall from his state, and reappear upon earth as a serpent. From this form he was set free by philosophical discussions with Yudhisht́hira, and received final liberation. Much speculation, wholly unfounded, has been started by Wilford's conjecture that the name of this prince, with Deva, 'divine,' prefixed, a combination which never occurs, was the same as Dionysius or Bacchus. Authorities generally agree as to the names of the first three of his sons: in those of the others there is much variety, and the Matsya, Agni, and Padma have seven names, as follows omitting the three first of the text:

Matsya.	Agni.	Padma.	Linga.
Udbhava	Udbhava	Udbhava	Śaryáti
Panśchi	Panchaka	Pava	Champaka
Sunyáti	Pálaka	Viyáti	Andhaka
Meghayáti	Megha	Meghayáti

413:2 Or, as his name implies, he became a devotee, a Yati: Bhágavata, &c.

413:3 The story is told in great detail in the Adi Parvan of the Mahábhárata, also in the Bhágavata, with some additions evidently of a recent taste. Śarmisht́há, the daughter of Vrishaparvan, king of the Daityas, having quarrelled with Devayání, the daughter of Śúkra (the religious preceptor of the same race), had her thrown into a well. Yayáti, hunting in the forest, found her, and taking her to her father, with his consent espoused her. Devayání, in resentment of Śarmisht́há's treatment, demanded that she should become her handmaid; and Vrishaparvan, afraid of Śukra's displeasure, was compelled to comply. In the service of his queen, however, Yayáti beheld Śarmisht́há, and secretly wedded her. Devayání complaining to her father of Yayáti's infidelity, Śukra inflicted on him premature decay, with permission to transfer it to any one willing to give him youth and strength in exchange, as is related in the text. The passage specifying the sons of Yayáti is precisely the same in the Mahábhárata as in our text, and is introduced in the same way.

415:4 Bhrigutunga, according to the Bráhma.

415:5 The elder brothers were made Mańd́ala-nripas, kings of circles or districts: Bhágavata. The situation of their governments is not exactly agreed upon.

	Váyu and Padma.	Bráhma and Hari V.	Bhágavata.
Turvasu	South-east	South-east	West
Druhyu	West	West	South-east
Yadu	South-west	South	South
Anu	North	North	North

The Linga describes the ministers and people as expostulating with Yayáti, for illegally giving the supremacy to the youngest son; but he satisfies them by shewing that he was justified in setting the seniors aside, for want of filial duty. The Mahábhárata, Udyoga P. Gálava Charitra, has a legend of Yayáti's giving a daughter to the saint Gálava, who through her means obtains from different princes eight hundred horses, white with one black ear, as a fee for his preceptor Viswámitra. Yayáti, after his death and residence in Indra's heaven, is again descending to earth, when his daughter's sons give him the benefit of their devotions, and replace him in the celestial sphere. It has the air of an old story. A legend in some respects similar has been related in our text, p. 399.

CHAP. XI.

The Yádava race, or descendants of Yadu. Kárttavírya obtains a boon from Dattátreya: takes Rávańa prisoner: is killed by Paraśuráma: his descendants.

I WILL first relate to you the family of Yadu, the eldest son of Yayáti, in which the eternal immutable Vishńu descended upon earth in a portion of his essence 1; of which the glory cannot be described, though for ever hymned in order to confer the fruit of all their wishes--whether they desired virtue, wealth, pleasure, or liberation--upon all created beings, upon men, saints, heavenly quiristers, spirits of evil, nymphs, centaurs, serpents, birds, demons, gods, sages, Brahmans, and ascetics. Whoever hears the account of the race of Yadu shall be released from all sin; for the supreme spirit, that is without form, and which is called Vishńu, was manifested in this family.

Yadu had four sons, Sahasrajit, Krosht́i, Nala, and Raghu 2. Śatajit was the son of the elder of these, and he had three sons, Haihaya, Veńu 3, and Haya. The son of Haihaya was Dharmanetra 4; his son was Kuntí 5; his son was Sáhanji 6; his son was Mahishmat 7; his son

was Bhadrasena 8; his son was Durdama; his son was Dhanaka 9, who had four sons, Kritavíryya, Kritágni, Kritavarman, and Kritaujas. Kritavíryya's son was Arjuna, the sovereign of the seven Dwípas, the lord of a thousand arms. This prince propitiated the sage Dattátreya, the descendant of Atri, who was a portion of Vishńu, and solicited and obtained from him these boons--a thousand arms; never acting unjustly; subjugation of the world by justice, and protecting it equitably; victory over his enemies; and death by the hands of a person renowned in the three regions of the universe. With these means he ruled over the whole earth with might and justice, and offered ten thousand sacrifices. Of him this verse is still recited; "The kings of the earth will assuredly never pursue his steps in sacrifice, in munificence, in devotion, in courtesy, and in self-control." In his reign nothing was lost or injured; and so he governed the whole earth with undiminished health, prosperity, power, and might, for eighty five thousand years. Whilst sporting in the waters of the Narmadá, and elevated with wine, Rávańa came on his tour of triumph to the city Máhishmatí, and there he who boasted of overthrowing the gods, the Daityas, the Gandharbas and their king, was taken prisoner by Kárttavírya, and confined like a tame beast in a corner of his capital 10. At the expiration of his long reign Kárttavírya was killed by Paraśuráma, who was an embodied portion of the mighty Náráyańa 11. Of the hundred sons of this king, the five principal were Śúra 12, Śúrasena, Vrishańa 13, Madhu 14, and

Jayadhwaja 15. The son of the last was Tálajangha, who had a hundred sons, called after him Tálajanghas: the eldest of these was Vítihotra; another was Bharata 16, who had two sons, Vrisha and Sujátí 17. The son of Vrisha was Madhu 18; he had a hundred sons, the chief of whom was Vrishńi, and from him the family obtained the name of Vrishńi 19. From the name of their father, Madhu, they were also called Mádhavas; whilst from the denomination of their common ancestor Yadu, the whole were termed Yádavas 20.

This page consists solely of footnotes.

Footnotes

416:1 Or, 'in which Krishńa was born.' It might have been expected, from the importance of this genealogy, that it would have been so carefully preserved, that the authorities would have closely concurred in its details. Although, however, the leading specifications coincide, yet, as we shall have occasion to notice, great and irreconcilable variations occur.

416:2 The two first generally agree. There are differences in the rest; as,

Váyu.	Bráhma.	Bhágavata.	Kúrma.
Níla	Nala	Nala	Níla
Ajita	Anjika	Aripu	Jina
Raghu	Payoda	Aripu	Raghu

The Bráhma and Hari V. read Sahasráda for the first name; and the Linga has Balasani in place of Nala. The Agni makes Śatajit also a son of Yadu.

416:3 Veńuhaya: Bhágavata, &c. Uttánahaya: Padma. Vet́t́ahaya: Matsya. They were the sons of Sahasráda: Bráhma and Hari V.

416:4 Dharmatantra: Váyu. Dharma: Kúrma.

416:5 Kírtti: Váyu.

416:6 Sanjneya: Váyu. Sankana: Agni. Sahanja of Sahanjani pura: Bráhma. Sanjnita: Linga. Sanhana: Matsya. Sohanji: Bhágavata.

416:7 By whom the city of Máhíshmatí on the Narbadda was founded: Bráhma P., Hari V.

417:8 So the Bhágavata; but the Váyu, more correctly, has Bhadrasreńya. See p. 407. n. 12.

417:9 Kanaka: Váyu, &c. Varaka: Linga. Andhaka: Kúrma.

417:10 According to the Váyu, Kárttavírya was the aggressor, invading Lanká, and there taking Rávańa prisoner. The circumstances are more usually narrated as in our text.

417:11 See page 402. Kárttavírya's fate was the consequence of an imprecation denounced by Ápava or Vaśisht́ha, the son of Varuńa, whose hermitage had been burnt, according to the Mahábhárata, Rája-dharma, by Chitrabhánu, or Fire, to whom the king had in his bounty presented the world. The Váyu makes the king himself the incendiary, with arrows given him by Súrya to dry up the ocean.

417:12 Urjjita: Bhágavata.

417:13 Vrishabha: Bhágavata. Dhrisht́a: Matsya. Dhrishńa: Kúrma. Prishokta: Padma. Vrishńi: Linga. Krishńáksha: Bráhma.

417:14 Krishńa, in all except the Bhágavata.

418:15 King of Avanti: Bráhma and Hari Vanśa.

418:16 Ananta: Váyu and Agni; elsewhere omitted.

418:17 Durjaya only: Váyu, Matsya.

418:18 This Madhu, according to the Bhágavata, was the son of Kárttavírya. The Bráhma and Hari V. make him the son of Vrisha, but do not say whose son Vrisha was. The commentator on the latter asserts that the name is a synonyme of Payoda, the son of Yadu, according to his authority, and to that alone.

418:19 The Bhágavata agrees with our text, but the Bráhma, Hari V., Linga, and Kúrma make Vrishańa the son of Madhu, and derive the family name of Vrishńis or Várshńeyas from him.

418:20 The text takes no notice of some collateral tribes, which appear to merit remark. Most of the other authorities, in mentioning the sons of Jayadhwaja, observe that from them came the five great divisions of the Haihaya tribe. These, according to the Váyu, were the Tálajanghas, Vítihotras, Ávantyas, Tuńd́ikeras, and Játas. The Matsya and Agni omit the first, and substitute Bhojas; and the latter are included in the list in the Bráhma, Padma, Linga, and Hari V. For Játas the reading is Sanjátas or Sujátas. The Bráhma P. has also Bháratas, who, as well as the Sujátas, are not commonly specified, it is said, 'from their great number.' They are in all probability invented by the compiler out of the names of the text, Bharata and Sujáti. The situation of these tribes is central India, for the capital of the Tálajanghas was Máhishmatí or Chulí-Maheswar, still called, according to Col. Tod, Sahasra-báhuki-basti, 'the village of the thousand-armed;' that is, of Kárttavíryya. Annals of Rajasthan, I. 39. n. The Tuńd́ikeras and Vítihotras are placed in the geographical lists behind the Vindhyan mountains, and the termination -kaira is common in the valley of the Narmadá, as Bairkaira, &c., or we may have Tuńd́ikera abbreviated, as Tuńd́ari on the Tapti. The Ávantyas were in Ujayin, and the Bhojas were in the neighbourhood probably of Dhár in Malwa. These tribes must have preceded, then, the Rajput tribes, by whom these countries are now occupied, or Rahtores, Chauhans, Pawars, Gehlotes, and the rest. There are still some vestiges of them, and a tribe of Haihayas still exists, at the top of the valley of Sohagpur in Bhagel-khańd́, aware of their ancient lineage, and though few in number, celebrated for their valour. Tod's Rajasthan, I. 39. The scope of the traditions regarding them, especially of their overrunning the country, along with Śakas and other foreign tribes, in the reign preceding that of Sagara (see p. 373), indicates their foreign origin also; and if we might trust to verbal resemblances, we might suspect that the Hayas and Haihayas of the Hindus had some connexion with the Hia, Hoiei-ke, Hoiei-hu, and similarly denominated Hun or Turk tribes, who make a figure in Chinese history. Des Guignes, Histoire des Huns, I. 7, 55, 231. II. 253, &c. At the same time it is to be observed that these tribes do not make their appearance until some centuries after the Christian era, and the scene of their first exploits is far from the frontiers of India: the coincidence of appellation may be therefore merely accidental. In the word Haya, which properly means 'a horse,' it is not impossible, however, that we have a confirmatory evidence of the Scythian origin of the Haihayas, as Col. Tod supposed; although we cannot with him imagine the word 'horse' itself is derived from haya. Rajasthan, I. 76.

CHAP. XII.

Descendants of Krosht́ri. Jyámagha's connubial affection for his wife Śaivyá: their descendants kings of Vidarbha and Chedi.

KROSHT́RI, the son of Yadu 1, had a son named Vrijinívat 2; his son was Swáhí 3; his son was Rushadru 4; his son was Chitraratha; his son was Śaśavindu, who was lord of the fourteen great gems 5; he had a hundred thousand wives and a million of sons 6. The most renowned of them were Prithuyaśas, Prithukarman, Prithujaya, Prithukírtti, Prithudána, and Prithuśravas. The son of the last of these six 7 was Tamas 8; his son was Uśanas 9, who celebrated a hundred sacrifices of the horse; his son was Śiteyus 10; his son was Rukmakavacha 11; his son was Parávrit, who lead five sons, Rukméshu, Prithurukman, Jyámagha, Pálita, and Harita 12. To this day the following verse relating to Jyámagha

is repeated: "Of all the husbands submissive to their wives, who have been or who will be, the most eminent is the king Jyámagha 13, who was the husband of Śaivyá." Śaivyá was barren; but Jyámagha was so much afraid of her, that he did not take any other wife. On one occasion the king, after a desperate conflict with elephants and horse, defeated a powerful foe, who abandoning wife, children, kin, army, treasure, and dominion, fled. When the enemy was put to flight, Jyámagha beheld a lovely princess left alone, and exclaiming, "Save me, father! Save me, brother!" as her large eyes rolled wildly with affright. The king was struck by her beauty, and penetrated with affection for her, and said to himself, "This is fortunate; I have no children, and am the husband of a sterile bride; this maiden has fallen into my hands to rear up to me posterity: I will espouse her; but first I will take her in my car, and convey her to my palace, where I must request the concurrence of the queen in these nuptials." Accordingly he took the princess into his chariot, and returned to his own capital.

When Jyámagha's approach was announced, Śaivyá came to the palace gate, attended by the ministers, the courtiers, and the citizens, to welcome the victorious monarch: but when she beheld the maiden standing on the left hand of the king, her lips swelled and slightly quivered with resentment, and she said to Jyámagha, "Who is this light-hearted damsel that is with you in the chariot?" The king unprepared with a reply,

made answer precipitately, through fear of his queen; "This is my daughter-in-law." "I have never had a son," rejoined Śaivyá, "and you have no other children. Of what son of yours then is this girl the wife?" The king disconcerted by the jealousy and anger which the words of Śaivyá displayed, made this reply to her in order to prevent further contention; "She is the young bride of the future son whom thou shalt bring forth." Hearing this, Śaivyá smiled gently, and said, "So be it;" and the king entered into his great palace.

In consequence of this conversation regarding the birth of a son having taken place in an auspicious conjunction, aspect, and season, the queen, although passed the time of women, became shortly afterwards pregnant, and bore a son. His father named him Vidarbha, and married him to the damsel he had brought home. They had three sons, Kratha, Kaiśika 14, and Romapáda 15. The son of Romapáda was Babhru 16, and his son was Dhriti 17. The son of Kaiśika was Chedi, whose descendants were called the Chaidya kings 18. The son of Kratha was Kunti 19; his son was Vrishńi 20; his son was Nirvriti 21; his son was Dasárha; his son was Vyoman; his son was Jímúta; his son was Vikriti 22; his son was Bhímaratha; his son was Navaratha 23; his son was Daśaratha 24; his son was Śakuni; his son was Karambhi; his son was Devaráta; his son was Devakshatra 25; his son was Madhu 26; his son was Anavaratha; his

son was Kuruvatsa; his son was Anuratha; his son was Puruhotra; his son was Anśu; his son was Satwata, from whom the princes of this house were termed Sátwatas. This was the progeny of Jyámagha; by listening to the account of whom, a man is purified from his sins.

Footnotes

420:1 In the Bráhma P. and Hari V. we have two families from Krosht́ri; one which is much the same as that of the text; the other makes short work of a long story, as we shall again notice.

420:2 Vajravat: Kúrma.

420:3 Śánti: Kúrma. Swáha: Matsya. Triśanku Linga.

420:4 Vishánsu: Agni. Rishabha: Linga. Kuśika: Kúrma. Ruśeku: Bhágavata.

420:5 Or articles the best of their kind; seven animate, and seven inanimate; a wife, a priest, a general, a charioteer, a horse, an elephant, and a body of foot soldiers; or, instead of the last three, an executioner, an encomiast, a reader of the Vedas; and a chariot, an umbrella, a jewel, a sword, a shield, a banner, and a treasure.

420:6 The text states this in plain prose, but the Váyu quotes a verse which makes out but a hundred hundred or 10,000 sons.

420:7 The Matsya has the first, third, and fifth of our text, and Prithudharma, Prithukírtti, and Prithumat. The Kúrma has also six names, but makes as many successions.

420:8 Suyajna: Agni, Bráhma, Matsya. Dharma: Bhágavata.

420:9 Ushat: Bráhma, Hari V.

420:10 Śitíkshu: Agni. Śineyus: Bráhma. Purujit: Bhágavata. The Váyu has Maruta and Kambalavarhish, brothers, instead.

420:11 Considerable variety prevails here. The Bráhma and Hari V. have Marutta the Rájarshi (a gross blunder, see p. 352), Kambalavarhish, Śataprasúti, Rukmakavacha: the Agni--Marutta, Kambalavarhish, Rukmeshu: whilst the Bhágavata makes Ruchaka son of Uśanas, and father to the five princes who in the text are the grandsons of Rukmakavacha.

420:12 The Bhágavata has Rukmeshu, Rukman, Jyámagha, Prithu, and Purujit. The Váyu reads the two last names Parigha and Hari. The Bráhma and Hari V. insert Parajit as the father of the five named as in the text.

421:13 Most of the other authorities mention that the elder of the five brothers, Rukmeshu, succeeded his father in the sovereignty; and that the second, Prithurukman, remained in his brother's service. Pálita and Harita were set over Videha (Linga) or Tirhut, and Jyámagha went forth to settle where he might: according to the Váyu he conquered Madhyadeśa (the country along the Narmadá), Mekalá, and the Śuktimat mountains. So the Bráhma P. states that he established himself along the Rikshavat mountain, and dwelt in Śuktimati. He names his son, as we shall see, Vidarbha: the country so called is Berar, and amongst his descendants we have the Chaidyas or princes of Boghelkand, and Chandail, and Dasárha, more correctly perhaps Dasarńa, Chattisgher; so that this story of Jyámagha's adventures appears to allude to the first settlement of the Yádava tribes along the Narmadá, more to the south and west than before.

422:14 The Bhágavata has Kuśa; the Matsya, Kauśika: all the authorities agree in specifying three sons.

422:15 Lomapáda: Agni.

422:16 Vastu: Váyu. Kriti: Agni.

422:17 Áhuti: Váyu. Iti: Padma. Dyuti: Matsya. Bhriti: Kúrma. This latter is singular in carrying on the line of Romapáda for twelve generations farther.

422:18 The Bhágavata, however, makes the princes of Chedi continuous from Romapáda; as, Babhru, Dhriti, Uśíka, Chedi--the Chaidyas, amongst whom were Damaghosha and Śiśupála.

422:19 Kumbhi: Padma.

422:20 Dhrisht́a: Váyu. Dhrisht́i: Matsya,

422:21 Nivritti: Váyu. Nidhriti: Agni. The Bráhma makes three sons, Avanta, Daśárha, and Balivrishahan. In the Linga it is said of Dasárha that he was 'destroyer of the host of copper (faced; European?) foes.'

422:22 Vikala: Matsya.

422:23 Nararatha: Bráhma, Hari V.

422:24 Drid́haratha: Agni. Devaráta: Linga.

422:25 Soma: Linga. Devanakshatra: Padma.

422:26 There is great variety in the succeeding appellations:

Bhágavata.	Váyu.	Bráhma.	Matsya.	Padma.	Kúrma.
Madhu	Madhu	Madhu	Madhu	Madhu	Madhu
Kuruvaśa	Manu	Manavaśas	Uruvas	Puru	Kuru
Anu	Puruvatsa	Purudwat	Purudwat	Punarvasu	Anu
Puruhotra Áyu	Purudwat Satwa	Madhu and Satwa	Jantu	Jantu	Ansa
Satwata	Satwata	Satwata	Satwata	Satwata	Andhaka Satwata

The Linga has Purushaprabhu, Manwat, Pratarddana, Satwata; and the Agni, Dravavasu, Puruhuta, Jantu, and Sátwata. Some of these originate, no doubt, in the blunders of copyists, but they cannot all be referred to that source.

CHAP. XIII.

Sons of Satwata. Bhoja princes of Mrittikávatí. Súrya the friend of Satrájit: appears to him in a bodily form: gives him the Syamantaka gem: its brilliance and marvellous properties. Satrájit gives it to Prasena, who is killed by a lion: the lion killed by the bear Jámbavat. Krishńa suspected of killing Prasena, goes to look for him in the forests: traces the bear to his cave: fights with him for the jewel: the contest prolonged: supposed by his companions to be slain: he overthrows Jámbavat, and marries his daughter Jámbavatí: returns with her and the jewel to Dwáraká: restores the jewel to Satrájit, and marries his daughter Satyabhámá. Satrájit murdered by Śatadhanwan: avenged by Krishńa. Quarrel between Krishńa and Balaráma. Akrúra possessed of the jewel: leaves Dwáraká. Public calamities. Meeting of the Yádavas. Story of Akrúra's birth: he is invited to return: accused by Krishńa of having the Syamantaka jewel: produces it in full assembly: it remains in his charge: Krishńa acquitted of having purloined it.

THE sons of Satwata were Bhajina, Bhajamána, Divya, Andhaka, Devávriddha, Mahábhoja, and Vrishńi 1. Bhajamána had three sons, Nimi 2, Krikańa 3, and Vrishńi 4, by one wife, and as many by another, Śatajit, Sahasrajit, and Ayutajit 5. The son of Devávriddha was Babhru of whom this verse is recited; "We hear when afar, and we behold when nigh, that Babhru is the first of men, and Devávriddha is equal to the gods: sixty-six persons following the precepts of one, and six thousand and eight who were disciples of the other, obtained immortality." Mahábhoja was a pious prince; his descendants were the Bhojas, the princes of Mrittikávatí 6, thence called Márttikávatas 7. Vrishńi had two sons, Sumitra and Yudhájit 8; from the former Anamitra and Śini were

born 9. The son of Anamitra was Nighna, who had two sons, Prasena and Satrájit. The divine Áditya, the sun, was the friend of the latter.

On one occasion Satrájit, whilst walking along the sea shore, addressed his mind to Súrya, and hymned his praises; on which the divinity appeared and stood before him. Beholding him in an indistinct shape, Satrájit said to the sun, "I have beheld thee, lord, in the heavens as a globe of fire: now do thou shew favour unto me, that I may see thee in thy proper form." On this the sun taking the jewel called Syamantaka from off his neck, placed it apart, and Satrájit beheld him of a dwarfish stature, with a body like burnished copper, and with slightly reddish eyes. Having offered his adorations, the sun desired him to demand a boon, and he requested that the jewel might become his. The sun presented it to him, and then resumed his place in the sky. Having obtained the spotless gem of gems, Satrájit wore it on his neck, and becoming as brilliant thereby as the sun himself, irradiating all the region with his splendour, he returned to Dwáraká. The inhabitants of that city, beholding him approach, repaired to the eternal male, Purushottama, who, to sustain the burden of the earth, had assumed a mortal form (as Krishńa), and said to him, "Lord, assuredly the divine sun is coming to visit you." But Krishńa smiled, and said, "It is not the divine sun, but Satrájit, to whom Áditya has presented the Syamantaka gem, and he now wears it: go and behold him without apprehension." Accordingly they departed. Satrájit having gone to his house, there deposited the jewel, which yielded daily eight loads of gold, and through its marvellous virtue dispelled all fear of portents, wild beasts, fire, robbers, and famine.

Achyuta was of opinion that this wonderful gem should be in the possession of Ugrasena; but although he had the power of taking it from Satrájit, he did not deprive him of it, that he might not occasion ally disagreement amongst the family. Satrájit, on the other hand, fearing that Krishńa would ask him for the jewel, transferred it to his brother Prasena. Now it was the peculiar property of this jewel, that although it was an inexhaustible source of good to a virtuous person, yet when worn by a man of bad character it was the cause of his death. Prasena having taken the gem, and hung it round his neck, mounted his horse, and went to the woods to hunt. In the chase he was killed by a lion. The lion, taking the jewel in his mouth, was about to depart, when he was observed and killed by Jámbavat, the king of the bears, who carrying off the gem retired into his cave, and gave it to his son Sukumára to play with. When some time had elapsed, and Prasena did not appear, the Yádavas began to whisper one to another, and to say, "This is Krishńa's doing: desirous of the jewel, and not obtaining it, he has perpetrated the murder of Prasena in order to get it into his possession."

When these calumnious rumours came to the knowledge of Krishńa, he collected a number of the Yádavas, and accompanied by them pursued the course of Prasena by the impressions of his horse's hoofs. Ascertaining by this means that he and his horse had been killed by a lion, he was acquitted by all the people of any share in his death. Desirous of recovering the gem, he thence followed the steps of the lion, and at no great distance came to the place where the lion had been killed by the bear. Following the footmarks of the latter, he arrived at the foot of a mountain, where he desired the Yádavas to await him, whilst he continued the track. Still guided by the marks of the feet, he discovered a cavern, and had scarcely entered it when he heard the nurse of Sukumára saying to him, "The lion killed Prasena; the lion has been killed by Jámbavat: weep not, Sukumára, the Syamantaka is your own." Thus assured of his object, Krishńa advanced into the cavern, and saw the brilliant jewel in the hands of the nurse, who was giving it as a plaything to Sukumára. The nurse soon descried his

approach, and marking his eyes fixed upon the gem with eager desire, called loudly for help. Hearing her cries, Jámbavat, full of anger, came to the cave, and a conflict ensued between him and Achyuta, which lasted twenty-one days. The Yádavas who had accompanied the latter waited seven or eight days in expectation of his return, but as the foe of Madhu still came not forth, they concluded that he must have met his death in the cavern. "It could not have required so many days," they thought, "to overcome an enemy;" and accordingly they departed, and returned to Dwáraká, and announced that Krishńa had been killed.

When the relations of Achyuta heard this intelligence, they performed all the obsequial rites suited to the occasion. The food and water thus offered to Krishńa in the celebration of his Śráddha served to support his life, and invigorate his strength in the combat in which he was engaged; whilst his adversary, wearied by daily conflict with a powerful foe, bruised and battered in every limb by heavy blows, and enfeebled by want of food, became unable longer to resist him. Overcome by his mighty antagonist, Jámbavat cast himself before him and said, "Thou, mighty being, art surely invincible by all the demons, and by the spirits of heaven, earth, or hell; much less art thou to be vanquished by mean and powerless creatures in a human shape; and still less by such as we are, who are born of brute origin. Undoubtedly thou art a portion of my sovereign lord Náráyańa, the defender of the universe." Thus addressed by Jámbavat, Krishńa explained to him fully that he had descended to take upon himself the burden of the earth, and kindly alleviated the bodily pain which the bear suffered from the fight, by touching him with his hand. Jámbavat again prostrated himself before Krishńa, and presented to him his daughter Jámbavatí, as an offering suitable to a guest. He also delivered to his visitor the Syamantaka jewel. Although a gift from such an individual was not fit for his acceptance, yet Krishńa took the gem for the purpose of clearing his reputation. He then returned along with his bride Jámbavatí to Dwáraká..

When the people of Dwáraká beheld Krishńa alive and returned, they were filled with delight, so that those who were bowed down with

years recovered youthful vigour; and all the Yádavas, men and women, assembled round Ánakadundubhi, the father of the hero, and congratulated him. Krishńa related to the whole assembly of the Yádavas all that had happened, exactly as it had befallen, and restoring the Syamantaka jewel to Satrájit was exonerated from the crime of which he had been falsely accused. He then led Jámbavatí into the inner apartments.

When Satrájit reflected that he had been the cause of the aspersions upon Krishńa's character, he felt alarmed, and to conciliate the prince he gave him to wife his daughter Satyabhámá. The maiden had been previously sought in marriage by several of the most distinguished Yádavas, as Akrúra, Kritavarman and Śatadhanwan, who were highly incensed at her being wedded to another, and leagued in enmity against Satrájit. The chief amongst them, with Akrúra and Kritavarman, said to Śatadhanwan, "This caitiff Satrájit has offered a gross insult to you, as well as to us who solicited his daughter, by giving her to Krishńa: let him not live: why do you not kill him, and take the jewel? Should Achyuta therefore enter into feud with you, we will take your part." Upon this promise Śatadhanwan undertook to slay Satrájit.

When news arrived that the sons of Páńd́u had been burned in the house of wax 10, Krishńa, who knew the real truth, set off for Bárańávata to allay the animosity of Duryodhana, and to perform the duties his relationship required. Śatadhanwan taking advantage of his absence, killed Satrájit in his sleep, and took possession of the gem. Upon this coming to the knowledge of Satyabhámá, she immediately mounted her chariot, and, filled with fury at her father's murder, repaired to Bárańávata, and told her husband how Satrájit had been killed by Śatadhanwan in resentment of her having been married to another, and how he had carried off the jewel; and she implored him to take prompt measures to avenge such heinous wrong. Krishńa, who is ever internally placid, being informed of these transactions, said to Satyabhámá, as his eyes flashed with indignation, "These are indeed

audacious injuries, but I will not submit to them from so vile a wretch. They must assail the tree, who would kill the birds that there have built their nests. Dismiss excessive sorrow; it needs not your lamentations to excite any wrath." Returning forthwith to Dwáraká, Krishńa took Baladeva apart, and said to him, "A lion slew Prasena, hunting in the forests; and now Satrájit has been murdered by Śatadhanwan. As both these are removed, the jewel which belonged to them is our common right. Up then, ascend your car, and put Śatadhanwan to death."

Being thus excited by his brother, Balaráma engaged resolutely in the enterprise; but Śatadhanwan, being aware of their hostile designs, repaired to Kritavarman, and required his assistance. Kritavarman, however, declined to assist him, pleading his inability to engage in a conflict with both Baladeva and Krishńa. Śatadhanwan thus disappointed, applied to Akrúra; but he said, "You must have recourse to some other protector. How should I be able to defend you? There is no one even amongst the immortals, whose praises are celebrated throughout the universe, who is capable of contending with the wielder of the discus, at the stamp of whose foot the three worlds tremble; whose hand makes the wives of the Asuras widows, whose weapons no host, however mighty, can resist: no one is capable of encountering the wielder of the ploughshare, who annihilates the prowess of his enemies by the glances of his eyes, that roll with the joys of wine; and whose vast ploughshare manifests his might, by seizing and exterminating the most formidable foes." "Since this is the case," replied Śatadhanwan, "and you are unable to assist me, at least accept and take care of this jewel." "I will do so," answered Akrúra, "if you promise that even in the last extremity you will not divulge its being in my possession." To this Śatadhanwan agreed, and Akrúra took the jewel; and the former mounting a very swift mare, one that could travel a hundred leagues a day, fled from Dwáraká.

When Krishńa heard of Śatadhanwan's flight, he harnessed his four horses, Śaivya, Sugríva, Meghapushpa, and Baláhaka, to his car, and, accompanied by Balaráma, set off in pursuit. The mare held her speed,

and accomplished her hundred leagues; but when she reached the country of Mithilá, her strength was exhausted, and she dropped down and died. Śatadhanwan 11 dismounting, continued his flight on foot. When his pursuers came to the place where the mare had perished, Krishńa said to Balaráma, "Do you remain in the car, whilst I follow the villain on foot, and put him to death; the ground here is bad; and the horses will not be able to drag the chariot across it." Balaráma accordingly stayed with the car, and Krishńa followed Śatadhanwan on foot: when he had chased him for two kos, he discharged his discus, and, although Śatadhanwan was at a considerable distance, the weapon struck off his head. Krishńa then coining up, searched his body and his dress for the Syamantaka jewel, but found it not. He then returned to Balabhadra, and told him that they had effected the death of Śatadhanwan to no purpose, for the precious gem, the quintessence of all worlds, was not upon his person. When Balabhadra heard this, he flew into a violent rage, and said to Vásudeva, "Shame light upon you, to be thus greedy of wealth! I acknowledge no brotherhood with you. Here lies my path. Go whither you please; I have done with Dwáraká, with you, with all our house. It is of no use to seek to impose upon me with thy perjuries." Thus reviling his brother, who fruitlessly endeavoured to appease him, Balabhadra went to the city of Videha, where Janaka 12 received him hospitably, and there he remained. Vásudeva returned to Dwáraká. It was during his stay in the dwelling of Janaka that Duryodhana, the son of Dhritarásht́ra, learned from Balabhadra the art of fighting with the mace. At the expiration of three years, Ugrasena and other chiefs of the Yádavas, being satisfied that Krishńa had not the jewel, went to Videha, and removed Balabhadra's suspicions, and brought him home.

Akrúra, carefully considering the treasures which the precious jewel secured to him, constantly celebrated religious rites, and, purified with holy prayers 13, lived in affluence for fifty-two years; and through the

virtue of that gem there was no dearth nor pestilence in the whole country 14. At the end of that period, Śatrughna, the great grandson of Satwata, was killed by the Bhojas, and as they were in bonds of alliance with Akrúra, he accompanied them in their flight from Dwáraká. From the moment of his departure various calamities, portents, snakes, dearth, plague, and the like, began to prevail; so that he whose emblem is Garúda called together the Yádavas, with Balabhadra and Ugrasena, and recommended them to consider how it was that so many prodigies should have occurred at the same time. On this Andhaka, one of the elders of the Yadhu race, thus spake: "Wherever Śwaphalka, the father of Akrúra, dwelt, there famine, plague, dearth, and other visitations were unknown. Once when there was want of rain in the kingdom of Kásirájá, Śwaphalka was brought there, and immediately there fell rain from the heavens. It happened also that the queen of Káśírájá conceived, and was quick with a daughter; but when the time of delivery arrived, the child issued not from the womb. Twelve years passed away, and still the girl was unborn. Then Káśírájá spake to the child, and said, 'Daughter, why is your birth thus delayed? come forth; I desire to behold you, why do you inflict this protracted suffering upon your mother?' Thus addressed, the infant answered, 'If, father, you will present a cow every day to the Brahmans, I shall at the end of three years more be born.' The king accordingly presented daily a cow to the Brahmans, and at the end of three years the damsel came into the world. Her father called her Gándiní, and he subsequently gave her to Śwaphalka, when he came to his palace for his benefit. Gándiní, as long as she lived, gave a cow to the Brahmans every day. Akrúra was her

son by Śwaphalka, and his birth therefore proceeds from a combination of uncommon excellence. When a person such as he is, is absent from us, is it likely that famine, pestilence, and prodigies should fail to occur? Let him then he invited to return: the faults of men of exalted worth must not be too severely scrutinized."

Agreeably to the advice of Audhaka the elder, the Yádavas sent a mission, headed by Keśava, Ugrasena, and Balabhadra, to assure Akrúra that no notice would be taken of any irregularity committed by him; and having satisfied him that he was in no danger, they brought him back to Dwáraká. Immediately on his arrival, in consequence of the properties of the jewel, the plague, dearth, famine, and every other calamity and portent, ceased. Krishńa, observing this, reflected 15 that the descent of Akrúra from Gándiní and Śwaphalka was a cause wholly disproportionate to such an effect, and that some more powerful influence must be exerted to arrest pestilence and famine. "Of a surety," said he to himself, "the great Syamantaka jewel is in his keeping, for such I have heard are amongst its properties. This Akrúra too has been lately celebrating sacrifice after sacrifice; his own means are insufficient for such expenses; it is beyond a doubt that he has the jewel." Having come to this conclusion, he called a meeting of all the Yádavas at his house, under the pretext of some festive celebration. When they were all seated, and the. purport of their assembling had been explained, and the business accomplished, Krishńa entered into conversation with Akrúra, and, after laughing and joking, said to him, "Kinsman, you are a very prince in your liberality; but we know very well that the precious jewel which was stolen by Sudhanwan was delivered by him to you, and is now in your possession, to the great benefit of this kingdom. So let it remain; we all derive advantage from its virtues.

But Balabhadra suspects that I have it, and therefore, out of kindness to me, shew it to the assembly." When Akrúra, who had the jewel with him, was thus taxed, he hesitated what he should do. "If I deny that I have the jewel," thought he, "they will search my person, and find the gem hidden amongst my clothes. I cannot submit to a search." So reflecting, Akrúra said to Náráyańa, the cause of the whole world, "It is true that the Syamantaka jewel was entrusted to me by Śatadhanwan, when he went from hence. I expected every day that you would ask me for it, and with much inconvenience therefore I have kept it until now. The charge of it has subjected me to so much anxiety, that I have been incapable of enjoying any pleasure, and have never known a moment's ease. Afraid that you would think me unfit to retain possession of a jewel so essential to the welfare of the kingdom, I forbore to mention to you its being in my hands; but now take it yourself, and give the care of it to whom you please." Having thus spoken, Akrúra drew forth from his garments a small gold box, and took from it the jewel. On displaying it to the assembly of the Yádavas, the whole chamber where they sat was illuminated by its radiance. "This," said Akrúra, "is the Syamantaka gem, which was consigned to me by Śatadhanwan: let him to whom it belongs now take it."

When the Yádavas beheld the jewel, they were filled with astonishment, and loudly expressed their delight. Balabhadra immediately claimed the jewel as his property jointly with Achyuta, as formerly agreed upon; whilst Satyabhámá, demanded it as her right, as it had originally belonged to her father. Between these two Krishńa considered himself as an ox between the two wheels of a cart, and thus spake to Akrúra in the presence of all the Yádavas: "This jewel has been exhibited to the assembly in order to clear my reputation; it is the joint right of Balabhadra and myself, and is the patrimonial inheritance of Satyabhámá. But this jewel, to be of advantage to the whole kingdom, should be taken charge of by a person who leads a life of perpetual continence: if worn by an impure individual, it will be the cause of his death. Now as I have sixteen thousand wives, I am not qualified to have the care of it. It is not likely that Satyabhámá will agree to the

conditions that would entitle her to the possession of the jewel; and as to Balabhadra, he is too much addicted to wine and the pleasures of sense to lead a life of self-denial. We are therefore out of the question, and all the Yádavas, Balabhadra, Satyabhámá, and myself, request you, most bountiful Akrúra, to retain the care of the jewel, as you have done hitherto, for the general good; for you are qualified to have the keeping of it, and in your hands it has been productive of benefit to the country. You must not decline compliance with our request." Akrúra, thus urged, accepted the jewel, and thenceforth wore it publicly round his neck, where it shone with dazzling brightness; and Akrúra moved about like the sun, wearing a garland of light.

He who calls to mind the vindication of the character of Krishńa from false aspersions, shall never become the subject of unfounded accusation in the least degree, and living in the full exercise of his senses shall be cleansed from every sin 16.

Footnotes

424:1 The Agni acknowledges but four sons. but all the rest agree in the number, and mostly in the names, Mahábhoja is sometimes read Mahabhága.

424:2 Krimi: Bráhma, Agni, Kúrma.

424:3 Panava: Váyu. Kramańa: Bráhma. Kripańa: Padma. Kinkińa: Bhágavata.

424:4 Dhrisht́hi: Bhágavata, Bráhma.

424:5 The Bráhma and Hari V. add to the first three Śara and Puranjaya, and to the second Dásaka.

424:6 By the Parńáśá river: Bráhma P.: a river in Malwa.

424:7 These are made incorrectly the descendants of Babhru in the Hari V.

424:8 The Bhágavata, Matsya, and Váyu agree in the main, as to the genealogy that follows, with our text. The Váyu states that Vrishńi had two wives, Mádrí and Gándhárí; by the former he had Yudhájit and Anamitra, and by the latter Sumitra and Devamíd́hush. The Matsya also names the ladies, but gives Sumitra to Gándhárí, and makes Mádrí the mother of Yudhájit, Devamíd́husha, Anamitra, and Śini. The Agni has a similar arrangement, but substitutes Dhrisht́a for Vrishńi, and makes him the fifteenth in descent from Satwata. The Linga, Padma, Bráhma P., and Hari V. have made great confusion by altering, apparently without any warrant, the name of Vrishńi to Krosht́ri.

425:9 The Bhágavata makes them sons of Yudhájit; the Matsya and Agni, as observed in the preceding note, his brothers as well as Sumitra's.

428:10 This alludes to events detailed in the Mahábhárata.

430:11 The Váyu calls Sudhanwan or Śatadhanwan king of Mithilá.

430:12 A rather violent anachronism to make Janaka cotemporary with Balaráma.

430:13 The text gives the commencement of the prayer, but the commentator does not say whence it is taken: 'Oh, goddess! the murderer of a Kshatriya or Vaiśya, engaged in religious duties, is the slayer of a Brahman;' i. e. the crime is equally heinous. Perhaps the last word should be ### 'is.'

431:14 Some of the circumstances of this marvellous gem seem to identify it with a stone of widely diffused celebrity in the East, and which, according to the Mohammedan writers, was given originally by Noah to Japhet; the Hijer al mattyr of the Arabs, Sang yeddat of the Persians, and Jeddah tash of the Turks, the possession of which secures rain and fertility. The author of the Habib us Seir gravely asserts that this stone was in the hands of the Mongols in his day, or in the tenth century.

432:15 Krishńa's reflecting, the commentator observes, is to be understood of him only as consistent with the account here given of him, as if he were a mere man; for, as he was omniscient, there was no occasion for him to reflect or reason. Krishńa however appears in this story in a very different light from that in which he is usually represented; and the adventure, it may be remarked, is detached from the place in which we might have expected to find it, the narrative of his life, which forms the subject of the next book.

434:16 The story of the Syamantaka gem occurs in the Bhágavata, Váyu, Matsya, Bráhma, and Hari V., and is alluded to in other Puráńas. It may be considered as one common to the whole series. Independently of the part borne in it by Krishńa, it presents a curious and no doubt a faithful picture of ancient manners, in the loose self-government of a kindred clan, in the acts of personal violence which are committed, in the feuds which ensue, in the public meetings which are held, and the part that is taken by the elders and by the women in all the proceedings of the community.

CHAP. XIV.

Descendants of Śini, of Anamitra, of Śwaphalka and Chitraka, of Andhaka. The children of Devaka and Ugrasena. The descendants of Bhajamána. Children of Śúra: his son Vasudeva: his daughter Prithá married to Páńd́u: her children Yudhisht́hira and his brothers; also Karńa by Áditya. The sons of Páńd́u by Mádrí. Husbands and children of Śúra's other daughters. Previous births of Śiśupála.

THE younger brother of Anamitra was Śini; his son was Satyaka; his son was Yuyudhána, also known by the name of Sátyaki; his son was Asanga; his son was Túni 1; his son was Yugandhara 2. These princes were termed Śaineyas.

In the family of Anamitra, Priśni was born; his son was Śwaphalka 3, the sanctity of whose character has been described: the younger brother of Śwaphalka was named Chitraka. Śwaphalka had by Gándiní, besides Akrúra, Upamadgu, Mridura, Śárimejaya, Giri, Kshatropakshatra, Śatrughna, Arimarddana, Dharmadhris, Dhrisht́asarman, Gandhamojávaha, and Prativáha. He had also a daughter, Sutárá 4.

Devavat and Upadeva were the sons of Akrúra. The sons of Chitrika were Prithu and Vipritha, and many others 5. Andhaka had four sons, Kukkura, Bhajamána, Śuchi 6, Kambalavarhish. The son of Kukkura was Vrisht́a 7; his son was Kapotaroman; his son was Viloman 8;

his son was Bhava 9, who was also called Chandanodakadundubhi 10; he was a friend of the Gandharba Tumburu; his son was Abhijit; his son was Punarvasu; his son was Áhuka, and he had also a daughter named Áhukí. The sons of Áhuka were Devaka and Ugrasena. The former had four sons, Devavat, Upadevá, Sudeva, and Devarakshita, and seven daughters, Vrikadevá, Upadevá, Devarakshitá, Śrídevá, Śántidevá, Sahadevá, and Devakí: all the daughters were married to Vasudeva. The sons of Ugrasena were Kansa, Nyagrodha, Sunáman, Kanka, Śanku, Subhúmi, Rásht́rapála, Yuddhamusht́hi, and Tusht́imat; and his daughters were Kansá, Kansavatí, Sutanu, Rásht́rapálí, and Kankí.

The son of Bhajamána 11 was Vidúratha; his son was Śúra; his son was Śamin 12; his son was Pratíkshatra 13; his son was Swayambhoja 14; his son was Hridika, who had Kritavarman, Śatadhanu, Devamíd́husha, and others 15. Śúra, the son of Devamíd́husha 16, was married to Márishá, and had by her ten sons. On the birth of Vasudeva, who was one of these sons, the gods, to whom the future is manifest, foresaw that the divine being would take a human form in his family, and thereupon they sounded with joy the drums of heaven: from this circumstance Vasudeva was also called Ánakadunbubhi 17. His brothers were Devabhága, Devaśravas, Anádhrisht́i, Karundhaka, Vatsabálaka, Śrinjaya,

Śyáma, Śamíka, and Gańd́úsha; and his sisters were Prithá, Śrutadevá, Śrutakírttí, Śrutaśravas, and Rájádhideví.

Śúra had a friend named Kuntibhoja, to whom, as he had no children, the presented in due form his daughter Pritha. She was married to Pańd́u, and bore him Yudhisht́hira, Bhíma, and Arjuna, who were in fact the sons of the deities Dharma, Váyu (air), and Indra. Whilst she was yet unmarried, also, she had a son named Karńa, begotten by the divine Áditya (the sun). Pańd́u had another wife, named Mádrí, who had by the twin sons of Áditya, Násatya and Dasra, two sons, Nakula and Sahadeva 18.

Śrutadevá was married to the Kárusha prince Vriddhaśarman, and bore him the fierce Asura Dantavaktra. Dhrisht́aketu, raja of Kaikeya 19, married Śrutakírtti, and had by her Santarddana and four other sons, known as the five Kaikeyas. Jayasena, king of Avanti, married Rájádhideví, and had Vinda and Anavinda. Śrutaśravas was wedded to Damaghosha, raja of Chedi, and bore him Śiśupála 20. This prince was in a former existence the unrighteous but valiant monarch of the Daityas, Hirańyakaśipu, who was killed by the divine guardian of creation (in the man-lion Avatára). He was next the ten-headed sovereign Rávańa, whose unequalled prowess, strength, and power were overcome by the lord of the three worlds, Ráma. Having been killed by the deity in the form of Rághava, he had long enjoyed the reward of his virtues in exemption from an embodied state, but had now received birth once more as Śiśupála, the son of Damaghosha, king of Chedi. In this character he renewed, with greater inveteracy than ever, his hostile hatred towards the god surnamed Puńd́arikáksha, a portion of the supreme being, who had descended to lighten the burdens of the earth; and was in consequence slain by him: but from the circumstance of his thoughts being constantly engrossed by the supreme being, Śiśupála was united with him after death; for the lord giveth to those to whom he is favourable whatever they desire, and he bestows a heavenly and exalted station even upon those whom he slays in his displeasure.

Footnotes

435:1 Bhúti: Váyu. Kuni: Bhágavata. Dyumni: Matsya.

435:2 The Agni makes these all brother's sons of Satyaka, and adds another, Rishabha, the father of Śwaphalka.

435:3 The authorities are not agreed here. Śwaphalka, according to the Agni, as just remarked, comes from Śini, the son of Anamitra. The Bhágavata, instead of Priśni, has Vrishńi, son of Anamitra; the Bráhma and Hari V. have Vrishńi; and the Agni, Prishńi, son of Yudhájit. The Matsya also makes Yudhájit the ancestor of Akrúra, through Rishabha and Jayanta. Yudhájit in the Bráhma, &c. is the son of Krosht́ri.

435:4 The different authorities vary in the reading of these names, though they generally concur in the number.

435:5 The Matsya and Padma call them sons of Akrúra, but no doubt incorrectly.

435:6 Śami: Váyu. Śaśi: Matsya. Śini Agni. This last makes them the sons of Babhru, and calls the first Sundara.

435:7 Vrishńi: Bhágavata, Váyu, Matsya, &c. Dhrisht́a: Agni. Dhrishńu: Bráhma, Hari V.

435:8 The Bhágavata puts Viloman first. The Linga makes it an epithet of Kapotaroman, saying he was Vilomaja, 'irregularly begotten.' In place of Viloman we have Raivata, Váyu; Taittiri, Matsya; Tittiri, Agni.

436:9 Nava: Agni. Bala: Linga. Nala: Matsya. Tomas: Kúrma. Anu: Bhágavata.

436:10 The Matsya, Váyu, and Agni agree with our text. The Linga, Padma, and Kúrma read Ánakadundubhi as a synonyme of Bala. The Bráhma and Hari V. have no such name, but here insert Punarvasu, son of Taittiri. The Bhágavata has a different series, or Anu, Andhaka, Dundubhi, Arijit, Punarvasu, Áhuka.

436:11 This Bhajamána is the son of Andhaka, according to all the best authorities; so the Padma calls this branch the Ándhakas. The Agni makes him the son of Babhru.

436:12 Váta, Niváta, Śamin: Váyu.

436:13 Sonáśwa: Matsya. Sonáksha: Padma. Śini: Bhájavata.

436:14 Bhojaka: Agni. Bhoja: Padma.

436:15 Ten sons: Matsya, &c.

436:16 Devárha: Váyu, Padma, Agni, and Matsya; and a different series follows, or Kambalavarhish, Asamaujas, Samaujas, Sudanstra, Suvaśa, Dhrisht́a, Anamitra, Nighna, Satrájit. They all make Vasudeva the son of Śúra, however; but the three first leave it doubtful whether that Śúra was the son of Bhajamána or not. The Bhágavata and Bráhma agree with the text, which is probably correct. The Bráhma has Śúra son of Devamíd́hush, although it does not specify the latter amongst the sons of Hridika.

436:17 Ánaka a larger, and Dundubhi a smaller drum.

437:18 The Mahábhárata is the best authority for these circumstances.

437:19 The Padma calls him king of Kashmir.

437:20 The Bráhma P. and Hari V. make Śrutadevá mother of Śiśupála, and Prithukírtti of Dantavaktra.

CHAP. XV.

Explanation of the reason why Śiśupála in his previous births as Hirańyakaśipu and Rávańa was not identified with Vishńu on being slain by him, and was so identified when killed as Śiśupála. The wives of Vasudeva: his children: Balaráma and Krishńa his sons by Devakí: born apparently of Rohińí and Yasodá. The wives and children of Krishńa. Multitude of the descendants of Yadu.

MAITREYA.--Most eminent of all who cultivate piety, I am curious to hear from you, and you are able to explain to me, how it happened that the same being who when killed by Vishńu as Hirańyakaśipu and Rávańa obtained enjoyments which, though scarcely attainable by the immortals, were but temporary, should have been absorbed into the eternal Hari when slain by him in the person of Śiśupála.

PARÁŚARA.--When the divine author of the creation, preservation, and destruction of the universe accomplished the death of Hirańyakaśipu, he assumed a body composed of the figures of a lion and a man, so that Hirańyakaśipu was not aware that his destroyer was Vishńu: although therefore the quality of purity, derived from exceeding merit, had been attained, yet his mind was perplexed by the predominance of the property of passion; and the consequence of that intermixture was, that he reaped, as the result of his death by the hands of Vishńu, only unlimited power and enjoyment upon earth, as Daśánana, the sovereign of the three spheres; he did not obtain absorption into the supreme spirit, that is without beginning or end, because his mind was not wholly dedicated to that sole object. So also Daśánana being entirely subject to the passion of love, and engrossed completely by the thoughts of Jánakí, could not comprehend that the son of Daśaratha whom he beheld was in reality the divine Achyuta. At the moment of his death he was impressed with the notion that his adversary was a mortal, and therefore the fruit he derived from being slain by Vishńu was confined to his birth in the illustrious family of the kings of Chedi, and the exercise of extensive dominion. In this situation many circumstances brought the names of Vishńu to his notice, and on all these occasions the enmity that had accumulated through successive births influenced his

mind; and in speaking constantly with disrespect of Achyuta, he was ever repeating his different appellations. Whether walking, eating, sitting, or sleeping, his animosity was never at rest, and Krishńa was ever present to his thoughts in his ordinary semblance, having eyes as beautiful as the leaf of the lotus, clad in bright yellow raiment, decorated with a garland, with bracelets on his arms and wrists, and a diadem on his head; having four robust arms, bearing the conch, the discus, the mace, and the lotus. Thus uttering his names, even though in malediction, and dwelling upon his image, though in enmity, he beheld Krishńa, when inflicting his death, radiant with resplendent weapons, bright with ineffable splendour in his own essence as the supreme being, and all his passion and hatred ceased, and he was purified front every defect. Being killed by the discus of Vishńu at the instant he thus meditated, all his sins were consumed by his divine adversary, and he was blended with him by whose might he had been slain. I have thus replied to your inquiries. He by whom the divine Vishńu is named or called to recollection, even in enmity, obtains a reward that is difficult of attainment to the demons and the gods: how much greater shall be his recompense who glorifies the deity in fervour and in faith!

Vasudeva, also called Ánakadandubhi, had Rohińí, Pauraví 1, Bhadrá, Madirá, Devakí, and several other wives. His sons by Rohińí were Balabhadra, Sárańa, Śaru, Durmada, and others. Balabhadra espoused Revatí, and had by her Nisat́ha and Ulmuka. The sons of Śarańa were Mársht́i, Mársht́imat, Śíśu, Satyadhriti, and others. Bhadráśwa, Bhadrabáhu, Durgama, Bhúta, and others, were born in the family of Rohińí (of the race of Puru). The sons of Vasudeva by Madirá were Nanda, Upananda, Krítaka, and others. Bhadrá bore him Upanidhi, Gada, and others. By his wife Vaiśálí he had one son named Kauśika. Devakí bore him six sons, Kírttimat, Susheńa, Udáyin, Bhadrasena, Rijudaśa, and Bhadradeha; all of whom Kansa put to death 2.

When Devakí was pregnant the seventh time, Yoganidrá (the sleep of devotion), sent by Vishńu, extricated the embryo from its maternal womb at midnight, and transferred it to that of Rohińí; and from having been thus taken away, the child (who was Balaráma) received the name of Sankarshańa. Next, the divine Vishńu himself, the root of the vast universal tree, inscrutable by the understandings of all gods, demons, sages, and men, past, present, or to come, adored by Brahmá and all the deities, he who is without beginning, middle, or end, being moved to relieve the earth of her load, descended into the womb of Devakí, and was born as her son Vásudeva. Yoganidrá, proud to execute his orders, removed the embryo to Yasodá, the wife of Nanda the cowherd. At his birth the earth was relieved from all iniquity; the sun, moon, and planets shone with unclouded splendour; all fear of calamitous portents was dispelled; and universal happiness prevailed. From the moment he appeared, all mankind were led into the righteous path in him.

Whilst this powerful being resided in this world of mortals, he had sixteen thousand and one hundred wives; of these the principal were Rukminí, Satyabhámá, Jámbavatí, Játahaśiní, and four others. By these the universal form, who is without beginning, begot a hundred and eighty thousand sons, of whom thirteen are most renowned, Pradyumna, Chárudeshńa, Sámba, and others. Pradyumna married Kakudwatí, the daughter of Rukmin, and had by her Aniruddha. Aniruddha married Subhadrá, the granddaughter of the same Rukmin, and she bore him a son named Vajra. The son of Vajra was Báhu; and his son was Sucháru 3.

In this manner the descendants of Yadu multiplied, and there were many hundreds of thousands of them, so that it would be impossible to repeat their names in hundreds of years. Two verses relating to them are current: "The domestic instructors of the boys in the use of arms amounted to three crores and eighty lacs (or thirty-eight millions). Who shall enumerate the whole of the mighty men of the Yádava race, who were tens of ten thousands and hundreds of hundred thousands in number?" Those powerful Daityas who were killed in the conflicts between them and the gods were born again upon earth as men, as tyrants and oppressors; and, in order to check their violence, the gods also descended to the world of mortals, and became members of the hundred and one branches of the family of Yadu. Vishńu was to them a teacher and a ruler, and all the Yádavas were obedient to his commands.

Whoever listens frequently to this account of the origin of the heroes of the race of Vrishńi, shall be purified from all sin, and obtain the sphere of Vishńu.

Footnotes

439:1 Pauraví is rather a title attached to a second Rohińí, to distinguish her from the first, the mother of Balaráma: she is also said by the Váyu to be the daughter of Báhlíka.

439:2 The enumeration of our text is rather imperfect. The Váyu names the wives of Vasudeva, Pauraví, Rohińí, Madirá, Rudrá, Vaiśákhí, Devakí; and adds two bondmaids, Sugandhí and Vanarají. The Bráhma P. and Hari V. name twelve wives, and two slaves; Rohiní, Madirá, Vaiśákhí, Bhadrá, Sunámní, Sahadevá, Śántidevá, Śrídevá, Devarakshitá, Vrikadeví, Upadeví, Devaki; and Śantanu and Báravá. The children of the two slaves, according to the Váyu, were Puńd́ra, who became a king, and Kapila, who retired to the woods. In the Bhágavata we have thirteen wives, Pauraví, Rohińí, Bhadrá, Madirá, Rochaná, Ilá, Devakí, Dhritadeví, Śántidevá, Upadeví, Śrídevá, Devarakshitá, and Sahadevá: the last seven in this and the preceding list are the daughters of Devaka.

440:3 The wives and children of Krishńa are more particularly described in the next book. The Bráhma P. and Hari V. add some details of the descendants of Vasudeva's brothers: thus Devabhága is said to be the father of Uddhava; Anadhrisht́i of Devaśravas, a great scholar or Pańd́it. Devaśravas, another brother of Vasudeva, had Śatrughna and another son called Ekalavya, who for some cause being exposed when an infant, was found and brought up by the Nishádas, and was thence termed Nishádin. Vatsavat (Vatsabálaka) and Gańd́úsha being childless, Vasudeva gave his son Kauśika to be adopted by the former, and Krishńa gave Chárudeshńa and three others to the latter. Kanaka (Karundhaka) had two sons, Tantrija and Tantripála. Aváksrinjima (Śrinjaya) had also two, Víra and Aśwahanu. The gracious Śamíka became as the son (although the brother) of Śyáma, and disdaining the joint rule which the princes of the house of Bhoja exercised, made himself paramount. Yudhisht́hira was his friend. The extravagant numbers of the Yádavas merely indicate that they were, as they undoubtedly were, a powerful and numerous tribe, of whom many traces exist in various parts of India.

CHAP. XVI.

Descendants of Turvasu.

PARÁŚARA.--I shall now summarily give you an account of the descendants of Turvasu.

The son of Turvasu was Vahni 1; his son was Gobánu 2; his son was Traiśámba 3; his son was Karandhama; his son was Marutta. Marutta had no children, and he therefore adopted Dushyanta, of the family of Puru; by which the line of Turvasu merged into that of Puru 4. This took place in consequence of the malediction denounced on his son by Yayáti 5.

Footnotes

442:1 Varga: Agni.

442:2 Bhánumat: Bhágavata, which also inserts Bhaga before him.

442:3 Tribhánu: Váyu. Triśánu: Bráhma. Traiśáli: Agni. Triśári: Matsya.

442:4 Besides Bharata, who, as will be hereafter seen, was the son of Dushyanta, the Váyu, Matsya, Agni, and Bráhma Puráńas enumerate several descendants in this line, for the purpose evidently of introducing, as the posterity of Turvasu, the nations of the south of India: the series is Varuttha, (Karutthama, Bráhma), Ándíra (Ákríra, Bráhma); whose sons are Páńd́ya, Karńát́a, Chola, Kerala; the Hari V. adds Kola, and the Agni very incorrectly Gandhára.

442:5 The curse alluded to is the failure of his line (Prajásamuchcheda), denounced upon Turvasu as the punishment of refusing to take his father's infirmities upon him (see p. 414). He was also sentenced to rule over savages and barbarians, Mlechchhas, or people not Hindus. The Mahábhárata adds that the Yavanas sprang from Turvasu. As sovereign of the southeast, he should be the ancestor of the people of Arracan, Ava, &c.; but the authorities cited in the preceding note refer the nations of the Peninsula to him, and consequently consider them as Mlechchhas. Manu also places the Dráviras or Tamuls amongst Mlechchhas; and these and similar passages indicate a period prior to the introduction of Hinduism into the south of India.

CHAP. XVII.

Descendants of Druhyu.

THE son of Druhyu was Babhru; his son was Setu; his son was Áradwat 1; his son was Gándhára 2; his son was Dharma 3; his son was Dhrita 4; his son was Duryáman 5; his son was Prachetas, who had a hundred sons, and they were the princes of the lawless Mlechchhas or barbarians of the north 6.

Footnotes

443:1 Also Áraddha in MSS., and Árat́t́a, Matsya, which last seems to be the preferable reading. The Váyu has Áruddha; the Bráhma, Angárasetu; but Árat́t́a is a northern country, contiguous to, or synonymous with, Gándhára.

443:2 Of Gándhára it is said in the Váyu that it is a large country named after him, and is famous for its breed of horses: ###. The Matsya reads the beginning of the second line ###, shewing that Árat́t́a and Gándhára are much the same. See p. 191. n. 83.

443:3 The Bráhma P. and Hari V., in opposition to all the rest, make Dharma and his successors the descendants of Anu.

443:4 Ghrita: Agni.

443:5 Durdama: Váyu and Bhágavata. The Matsya, Bráhma, and Agni insert a Vidupa, Duduha, or Vidula, before Prachetas.

443:6 So the Bhágavata and Matsya. The Mahábhárata says the descendants of Druhya are the Vaibhojas, a people unacquainted with the use of cars or beasts of burden, and who travel on rafts: they have no kings.

CHAP. XVIII.

Descendants of Anu. Countries and towns named after some of them, as Anga, Banga, and others.

ANU 1, the fourth son of Yayáti, had three sons, Sabhánara, Chákshusha, and Paramekshu 2. The son of the first was Kálánara 3; his son was Śrinjaya; his son was Puranjaya; his son was Janamejaya; his son was Mahámani 4; his son was Mahámanas, who had two sons, Uśínara and Titikshu. Uśínara had five sons, Śivi, Trińa 5, Gara 6, Krimi, Dárvan 7. Śivi had four sons, Vrishadarbha, Suvíra, Kaikeya, and Madra 8. Titikshu had one son, Ushadratha 9; his son was Hema 10; his son was Sutapas; his son was Bali, on whose wife five sons were begotten by Dírghatamas, or Anga, Banga, Kalinga, Suhma, and Puńd́ra 11; and their descendants, and the five countries they inhabited, were known by the same names 12.

The son of Anga was Pára 13; his son was Divaratha; his son was Dharmaratha 14; his son was Chitraratha; his son was Romapáda 15, also called Daśaratha, to whom, being childless, Daśaratha, the son of Aja, gave his daughter Śántá to be adopted 16. After this, Romapáda had a son named Chaturanga; his son was Prithuláksha; his son was Champa, who founded the city of Champá 17. The son of Champa was Haryyanga; his son was Bhadraratha, who had two sons, Vrihatkarman and Vrihadratha. The son of the first was Vrihadbhánu 18; his son was Vrihanmanas; his son was Jayadratha, who, by a wife who was the daughter of a Kshatriya father and Brahmani mother, had a son named Vijaya 19;

his son was Dhriti; his son was Dhritavrata; his son was Satyakarman; his son was Adhiratha 20, who found Karna in a basket on the banks of the Ganges, where he had been exposed by his mother, Pritha. The son of Karńa was Vrishasena 21. These were the Anga kings. You shall next hear who were the descendants of Puru.

Footnotes

444:1 By some unaccountable caprice the Bráhma P. and Hari V., unsupported by any other authority, here substitute for Anu the name of Kaksheyu, a descendant of Puru, and transfer the whole series of his posterity to the house of Puru.

444:2 Paksha and Parapaksha: Váyu. Parameshu: Matsya. Paroksha: Bhágavata.

444:3 Kálánala: Váyu. Koláhala: Matsya.

444:4 Maháśála: Agni. Maháśíla: Bhágav.

444:5 Nriga: Agni. Vana: Bhágavata.

444:6 Nava: Matsya. Śama: Bhágavata.

444:7 Vrata: Agni. Suvrata: Matsya. Daksha: Bhágavata. According to the Bráhma P. and Hari V. the five sons of Uśínara were the ancestors of different tribes. Śivi was the progenitor of the Śaivas; Nriga of the Yaudheyas; Nava of the Navarásht́ras; Vrata of the Ámbasht́has; and Krimi founded the city Krimilá.

444:8 Bhadra and Bhadraka: Matsya, Agni. These sons of Śivi give name to different provinces and tribes in the west and north-west of India.

444:9 Rushadratha: Agni. Tushadratha: Matsya.

444:10 Pheńa: Agni. Sena: Matsya.

444:11 Odra, or in some copies Andhra: Bhágavata.

444:12 See p. 185. n. 3; p. 188. n. 46, 49, 50; and p. 190. n. 73. Of Suhma it may be remarked, that it is specified in the Siddhánta Kaumudí as an example of Paniní's rule; 17.3.24; by which Nagara compounded with names of countries in the east becomes Nágara, as Sauhmanágara, 'produced, &c. in a city of Suhma.' The descendants of Anu, according to the Mahábhárata were all Mlechchhas. The last named work, as well as the Váyu and Matsya Puráńas, have an absurd story of the circumstances of the birth of Dírghatamas, who was the son of Ujási or Utathya, the elder brother of Vrihaspati by Mamatá, and of his begetting Anga and the rest. They agree in assigning descendants of all four castes to them; the Váyu stating that Bali had ### and the Matsya ascribing it to a boon given by Brahmá to Bali: 'Do thou establish the four perpetual castes.' Of these, the Brahmans are known as Báleyas: ###. The Matsya calls Bali, the son of Virochana, and 'existing for a whole Kalpa;' identifying him therefore, only in a different period and form, with the Bali of the Vámana Avatára.

445:13 Anápána: Váyu. Khanápána: Bhágavata. Adhiváhana: Agni. Dadhivahana: Matsya.

445:14 This prince is said in the Váyu to have drank the Soma juice along with Indra.

445:15 The Matsya and Agni insert a Satyaratha.

445:16 This is noticed in the Rámáyańa, in the story of the hermit Rishyaśringa, to whom Śántá was given in marriage. Her adoptive father is called in the Rámáyańa, as the is in the Agni and Matsya, Lomapáda: the meaning is the same, 'hairy foot.' Rámáyańa, IX. X. See also Prelude to the Uttara Ráma Cheritra, Hindu Theatre, I. 289.

445:17 The Bhágavata differs here from all the other authorities in omitting Champa, the founder of Champapurí, a city of which traces still remain in the vicinity of Bhagalpur, having inserted him previously amongst the descendants of Ikshwáku (see p. 373. n. 12). Champá is every where recognised as the capital of Anga, and the translators of the Rámáyańa were very wide of the truth, when they conjectured that it might be Angwa or Ava.

445:18 Vrihaddarbha: Bráhma. The Bhágavata omits the two successors of Champa, and makes Vrihadratha, Vrihatkarman, and Vrihadbhánu, sons of Prithuláksha.

445:19 The Váyu, Matsya, and Hari V. make Vijaya the brother of Jayadratha. The Bhágavata agrees with our text. The mother of Vijaya from her origin was of the Súta caste, the genealogist and charioteer. Manu, X. 47. Her son was of the same caste, children taking the caste of the mother: consequently the descendants of Vijaya, kings of Anga, were Sútas; and this explains the contemptuous application of the term Súta to Karńa, the half brother of the Páńd́us; for he, as will presently be mentioned, was adopted into the Anga family, and succeeded to the crown.

446:20 Some variety prevails in the series of princes here, but this arises from not distinguishing the collateral lines, the descendants of Jayadratha from those of Vijaya. The Váyu and Matsya give the latter as in our text, but they agree also with the Agni and Bráhma in the successors of Jayadratha, as Drid́haratha or Vrihadratha, and Janamejaya or Viśwajit.

446:21 Súrasena: Váyu. Vikarńa: Bráhma.

CHAP. XIX.

Descendants of Puru. Birth of Bharata, the son of Dushyanta: his sons killed: adopts Bharadwája or Vitatha. Hastin, founder of Hastinapur. Sons of Ajámíd́ha, and the races derived from them, as Pánchálas, &c. Kripa and Kripí found by Śántanu. Descendants of Riksha, the son of Ajámíd́ha. Kurukshetra named from Kuru. Jarásandha and others, kings of Magadhá.

THE son of Puru was Janamejaya; his son was Práchinvat; his son was Pravíra; his son was Manasyu; his son was Bhayada 1; his son was Sudyumna 2; his son was Bahugava 3; his son was Samyáti 4; his son was Ahamyáti 5; his son was Raudráśwa 6, who had ten sons, Riteyu 7, Kaksheyu, Sthańd́ileyu, Ghriteyu, Jaleyu, Sthaleyu, Santateyu, Dhaneyu, Vaneyu, and Vrateyu 8. The son of Riteyu was Rantinára 9,

whose sons were Tansu, Apratiratha, and Dhruva 10. The son of the second of these was Kańwa, and his son was Medhátithi, from whom the Káńwáyána Brahmanas 11 descended. Anila 12 was the son of Tansu, and he had four sons, of whom Dushyanta was the elder 13. The son of

Dushyanta was the emperor Bharata; a verse explanatory of his name is chaunted by the gods; "The mother is only the receptacle; it is the father by whom a son is begotten. Cherish thy son, Dushyanta; treat not Śakuntalá with disrespect. Sons, who are born from the paternal loins, rescue their progenitors from the infernal regions. Thou art the parent of this boy; Śakuntalá has spoken truth." From the expression 'cherish,' Bharaswa, the prince was called Bharata 14.

Bharata had by different wives nine sons, but they were put to death by their own mothers, because Bharata remarked that they bore no resemblance to him, and the women were afraid that he would therefore desert them. The birth of his sons being thus unavailing, Bharata sacrificed to the Maruts, and they gave him Bharadwája, the son of Vrihaspati by Mamata the wife of Utathya, expelled by the kick of Dirghatamas, his half brother, before his time. This verse explains the purport of his appellation; "'Silly woman,' said Vrihaspati, 'cherish this child of two fathers' (bhara dwá-jam). 'No, Vrihaspati,' replied Mamatá, 'do you take care of him.' So saying, they both abandoned him; but from their expressions the boy was called Bharadwája." He was also termed Vitatha, in allusion to the unprofitable (vitatha) birth of the sons of Bharata 15. The son of Vitatha was

Bhavanmanyu 16; his sons were many, and amongst them the chief were Vrihatkshatra, Mahávíryya, Nara, and Garga 17. The son of Nara was Sankriti; his sons were Ruchiradhí and Rantideva 18. The son of Garga

was Sini 19, and their descendants called Gárgyas and Śainyas, although Kshatriyas by birth, became Brahmans 20. The son of Mahávíryya was Urukshaya 21, who had three sons, Trayyáruńa, Pushkarin, and Kapi 22; the last of whom became a Brahman. The son of Vrihatkshatra was Suhotra 23, whose son was Hastin, who founded the city of

Hastinápur 24. The sons of Hastin were Ajamíd́ha 25, Dwimíd́ha, and Purumíd́ha. One son of Ajamíd́ha was Kańwa, whose son was Medhátithi 26; his other son was Vrihadishu, whose son was Vrihadvasu 27; his son was Vrihatkarman 28; his son was Jayadratha 29; his son was Viśwajit 30; his son was Senajit, whose sons were Ruchiráśwa, Káśya, Drid́hadhanush, and Vasahanu 31. The son of Ruchiráśwa was Prithusena; his son was Pára; his son was Nípa; he had a hundred sons, of whom Samara, the principal, was the ruler of Kámpilya 32. Samara had three sons, Pára, Sampára, Sadaśwa. The son of Pára was Prithu; his son was Sukriti; his son was Vibhrátra 33; his son was Anuha, who married Kritwí, the daughter of Śuka (the son of Vyása), and had by her Brahmadatta 34;

his son was Viśwaksena; his son was Udaksena 35; and his son was Bhallát́a 36.

The son of Dwimíd́ha 37 was Yavínara; his son was Dhritimat 38; his son was Satyadhriti; his son was Drid́hanemi; his son was Supárśwa 39; his son was Sumati; his son was Sannatimat; his son was Krita, to whom Hirańyanábha taught the philosophy of the Yoga, and he compiled twenty-four Sanhitás (or compendia) for the use of the eastern Brahmans, who study the Sáma-veda 40. The son of Krita was Ugráyudha, by whose prowess the Nípa race of Kshatriyas was destroyed 41; his son was Kshemya; his son was Suvíra; his son was Nripanjaya 42; his son was Bahuratha. These were all called Pauravas.

Ajamíd́ha had a wife called Níliní, and by her he had a son named Níla; his son was Śánti; his son was Śuśánti; his son was Purujánu 43; his son was Chakshu 44; his son was Haryyaśwa 45, who had five sons,

Mudgala, Śrinjaya 46, Vrihadishu, Pravíra 47, and Kámpilya 48. Their father said, "These my five (pancha) sons are able (alam) to protect the countries;" and hence they were termed the Pánchálas 49. From Mudgala descended the Maudgalya Brahmans 50: he had also a son named Bahwaśwa 51, who had two children, twins, a son and daughter, Divodása and Ahalyá. The son of Śaradwat or Gautama by Ahalyá was Śatánanda 52; his son was Satyadhriti, who was a proficient in military science. Being enamoured of the nymph Urvaśí, Satyadhriti was the parent of two children, a boy and a girl. Śántanu, a Raja, whilst hunting, found these children exposed in a clump of long Śara grass; and, compassionating their condition, took them, and brought them up. As they were nurtured through pity (kripá), they were called Kripa and Kripí. The latter became the wife of Drońa, and the mother of Aswattháman.

The son of Divodása was Mitráyu 53; his son was Chyavana; his son

was Sudása; his son was Saudása, also called Sahadeva; his son was Somaka; he had a hundred sons, of whom Jantu was the eldest, and Prishata the youngest. The son of Prishata was Drupada; his son was Dhrisht́adyumna; his son was Drisht́aketu.

Another son of Ajamíd́ha was named Riksha 54; his son was Samvarańa; his son was Kuru, who gave his name to the holy district Kurukshetra; his sons were Sudhanush, Jahnu, Paríkshit, and many others 55. The son of Sudhanush was Suhotra; his son was Chyavana; his son was Krítaka 56; his son was Uparichara the Vasu 57, who had seven children, Vrihadratha, Pratyagra, Kuśámba, Mávella, Matsya, and others. The son of Vrihadratha was Kuśágra; his son was Rishabha 58; his son was Pushpavat; his son was Satyadhrita 59; his son was Sudhanwan; and his son was Jantu. Vrihadratha had another son, who being born in two

parts, which were put together (sandhita) by a female fiend named Jará, he was denominated Jarásandha 60; his son was Sahadeva; his son was Somápi 61; his son was Srutaśravas 62. These were kings of Magadhá.

Footnotes

447:1 Abhayada: Váyu. Vítamaya: Agni. Vátáyudha: Matsya. Chárupáda: Bhágavata. The Mahábhárata, Ádi P., p. 136, 138, has two accounts of the descendants of Puru, differing materially in the beginning from each other, and from the lists of the Puráńas. In the first, Pravíra is made the son of Puru; his son is Manasyu, who has three sons, Śakta, Sanhanana, and Vágmin; and there the line stops. Another son of Puru is Raudráśwa, whose sons are Richeyu and the rest, as in our text; making them the second in descent, instead of the eleventh. In the second list, the son of Puru is Janamejaya, whose successors are Práchinvat, Samyáti, Ahamyáti, Śarvabhauma, Jayatsena, Aváchína, Ariha, Mahábhauma, Ayutanáyin, Akrodhana, Devátithi, Ariha, Riksha, Matinára, who is therefore the fifteenth from Puru, instead of the fourth as in the first account, or the twelfth as in the text.

447:2 Dhundu: Váyu. Śambhu: Agni. Sudhanwan: Bráhma.

447:3 Bahuvidha: Agni and Matsya.

447:4 Sampáti: Agni.

447:5 Omitted: Váyu. Bahuvádin: Matsya.

447:6 Bhadráśwa: Matsya.

447:7 Rájeyu: Váyu. Richeyu: Agni. They were the sons of the Apsaras Ghritáchí: or of Misrakeśí: Mahábhárata. The Bráhma P. and Hari V. have very unaccountably, and in opposition to all other authorities, transferred the whole of the descendants of Anu to this family; substituting for Anu the second name in our text, Kaksheyu. (p. 444.)

447:8 The Váyu names also ten daughters, Rudrá, Śúdrá, Madrá, Subhágá, Amalajá, Talá, Khalá, Gopajálá, Támrarasá, and Ratnakútí; and adds that they were married to Prabhákara, a Rishi of the race of Atri. The Bráhma P. and Hari V. have a legend of the birth of Soma, the moon, from him and one of these ten; who succeeded to the power and prerogatives of Atri. The sons of the other wives were less distinguished, but they formed families eminent amongst holy Brahmans, called Swastyátreyas.

447:9 Atimára or Atibhára: Bhágavata. Antinára: Matsya. Matinára: Mahábhárata, Agni and Bráhma. According to the Matsya and Hari V. (not in the Bráhma P.), Gaurí, the daughter of this prince, was the mother of Mándhátri, of the family of Ikshwáku.

448:10 In place of these the Matsya has Amúrttirayas and Nrichandra, and there are several varieties in the nomenclature. In place of the first we have Vasu or Trasu, Váyu; Tansurogha, Agni; Tansurodha, Bráhma; and Sumati, Bhágavata. Pratiratha is read for the second in the Agni and Brahmá; and for the third, Suratha, Agni; Subáhu, Hari V.

448:11 Medhátithi is the author of many hymns in the Rig-veda, and we have therefore Brahmans and religious teachers descended from Kshatriyas.

448:12 Malina: Váyu. Raibhya: Bhágavata. Dharmanetra: Bráhma P. The Hari V. omits him, making sad blundering work of the whole passage. Thus the construction is such as to intimate that Tansu or Tansurodha had a wife named Ilá, the daughter of Medhátithi; that is, his brother's great-granddaughter: but this, as the commentator observes, is contrary to common sense, and he would read it therefore, 'The daughter of him who was named Ilin;' a Raja so called: but in the Váyu and Matsya we have Iliná, the daughter of Yama, married to Tansu, and mother of Malina or Anila; more correctly perhaps Ailina. The blunder of the Hari V. therefore arises from the compiler's reading Yasya, 'of whom,' instead of Yamasya, 'Yama.' It is not an error of transcription, for the metre requires Yasya, and the remark of the commentator proves the correctness of the reading. The name occurs Ílina, the son of Tansu, in the Mahábhárata, agreeably to the Anuvanśa śloka, which is there quoted. 'Saraswatí bore Tansu to Matinára, and Tansu begot a son, Ílina, by Kálingí.'

448:13 The Váyu, Matsya, and Bhágavata agree with our text in making these the grandsons of Tansu: even the Bráhma P. concurs, but the Hari V. makes them his sons, having apparently transformed Tansosuta, the son of Tansu, into a synonyme of Tansu, or Tansurodha; as in these parallel passages: 'The son of Tansu was the illustrious sage Dharmanetra: Upadánaví had from him four excellent sons.' Bráhma P. 'Tansurodha was a royal sage, the illustrious institutor of laws. Upadánaví had four sons from Tansurodha.' Hari V. The commentator explains Dharmanetra to be 'institutor of laws.' We have Upadánaví before, as the daughter of Vrishaparvan the Daitya, married to Hirańyáksha. Hamilton (Buchanan) calls her the wife of Sughora. The four sons are named in other authorities, with some variations: Dushyanta, Sushyanta or Rishyanta or Sumanta, Pravíra and Anagha or Naya. The Mahábhárata enumerates five, Dushyanta, Śúra, Bhíma, Vasu, and Pravasu, but makes them the sons of Ílina and grandsons of Tansu.

449:14 These two Ślokas are taken from the Mahábhárata, Ádi Parvan, p. 112, and are part of the testimony borne by a heavenly messenger to the birth of Bharata. They are repeated in the same book, in the account of the family of Puru, p. 139. They occur, with a slight variation of the order, in other Puráńas, as the Váyu, &c., and shew the greater antiquity of the story of Śakuntalá, although they do not narrate it. The meaning of the name Bharata is differently explained in Śakuntalá; he is said to be so called from supporting' the world: he is also there named Śarvadamana, 'the conqueror of all.'

449:15 The Bráhma P. and Hari V., the latter especially, appear to have modified this legend, with the view perhaps of reconciling those circumstances which are related of Bharadwája as a sage with his history as a king. Whilst therefore they state that Bharadwája was brought by the winds to Bharata, they state that he was so brought to perform a sacrifice, by which a son was born, whom Bharadwája also inaugurated. In the Váyu, Matsya, and Agni, however, the story is much more consistently narrated; and Bharadwája, being abandoned by his natural parent, is brought by the winds, as a child, not as a sage; and being adopted by Bharata, is one and the same with Vitatha, as our text relates. Thus in the Váyu, the Maruts bring to Bharata, already sacrificing for progeny, Bharadwája, the son of Vrihaspati; and Bharata receiving him, says, "This Bharadwája shall be Vitatha." The Matsya also says, the Maruts in compassion took the child, and being pleased with Bharata's worship, gave it to him, and he was named Vitatha. And the Agni tells the whole story in one verse: 'Then the son of Vrihaspati, being taken by the winds; Bharadwája was transferred with sacrifice, and was Vitatha.' The account given in the Bhágavata is to the same purpose. The commentator on the text also makes the matter clear enough: 'The name of Bharadwája in the condition of son of Bharata was Vitatha.' It is clear that a new-born infant could not be the officiating priest at a sacrifice for his own adoption, whatever the compiler of the Hari Vanśa may please to assert. From Bharadwája, a Brahman by birth, and king by adoption, descended Brahmans and Kshatriyas, the children of two fathers: The Mahábhárata, in the Ádi Parvan, tells the story very simply. In one place, p. 136. v. 3710, it says that Bharata, on the birth of his children proving vain, obtained from Bharadwája, by great sacrifices, a son, Bhúmanyu; and in another passage it makes Bhúmanyu the son of Bharata by Sunandá, daughter of Śarvasena, king of Káśí; p. 139. v. 3785. The two are not incompatible.

450:16 Manyu: Bhágavata. Suketu: Agni. But the Bráhma and Hari V. omit this and the next generation, and make Suhotra, Anuhotra, Gaya, Garga, and Kapila the sons of Vitatha: they then assign to Suhotra two sons, Káśíka and Ghritsamati, and identify them and their descendants with the progeny of Áyu, who were kings of Káśí (see p. 409. n. 15); a piece of confusion unwarranted by any other authority except the Agni.

450:17 Vrihat, Ahárya, Nara, Garga: Matsya.

450:18 Guruvírya and Trideva: Váyu. The first is called Gurudhí, Matsya; and Guru, Bhágavata: they agree in Rantideva. The Bhágavata describes the great liberality of this prince, and his practice of Yoga. According to a legend preserved in the Megha Duta, his sacrifices of kine were so numerous, that their blood formed the river Charmanvatí, the modern Chambal.

451:19 Śivi: Matsya.

451:20 The other authorities concur in this statement; thus furnishing an additional instance of one caste proceeding from another. No reason is assigned: the commentator says it was from some cause.

451:21 Durbhakshaya: Váyu. Urukshat: Matsya. Duritakshaya: Bhágavata.

451:22 Trayyáruńi, Pushkaráruńi, Kavi; all became Brahmans: ### Matsya: and there were three chief branches of the Kávyas, or descendants of Kavi; ### Gargas, Sankritis, and Kávyas. Ibid.

451:23 In the Mahábhárata, Suhotra is the son of Bhúmanyu; and in one place the father of Ajamíd́ha, &c., and in another of Hastin. The Bráhma P. in some degree, and the Hari Vanśa in a still greater, have made most extraordinary confusion in the instance of this name. In our text and in all the best authorities we have three Suhotras, perfectly distinct: 1. Suhotra great-grandson of Amávasu, father of Jahnu, and ancestor of Viswámitra and the Kauśikas (see p. 308); 2. Suhotra son of Kshatravriddha, and grandson of Ayus, and progenitor of the race of Káśí kings (p. 406); and 3. Suhotra the son of Vrihatkshatra, grandson of Vitatha, and parent of Hastin. In the two blundering compilations mentioned, we have, first (Hari V. c. 20), a Suhotra son of Vrihatkshatra, of the race of Puru; his descent is not given, but, from the names which follow Suhotra, the dynasty is that of our present text: secondly (Hari V. c. 27), Suhotra son of Kánchana, of the line of Amávasu, and father of Jahnu, &c.: thirdly (Hari V. c. 29), Suhotra the son of Kshatravriddha, and progenitor of the Káśí kings: fourthly (Hari V. 32), we have the first and third of these personages confounded; Suhotra is made the son of Vitatha, and progenitor of the Káśí kings, the dynasty of whom is repeated; thus connecting them with the line of Puru instead of Áyus, in opposition to all authority. Again, we have a notable piece of confusion, and Suhotra the son of Vitatha is made the father of Vrihat, the father of the three princes who in our text and in the Hari V. (c. 20) are the sons of Hastin; and amongst whom Ajamíd́ha is made the father of Jahnu, and ancestor of the Kauśikas, instead of being, as in c. 27, and as every where else, of the family of Amávasu. The source of all this confusion is obvious. The compilers extracted all the authentic traditions accurately enough, but, puzzled by the identity of name, they have also mixed the different accounts together, and caused very absurd and needless perplexity. It is quite clear also that the Hari Vanua does not deserve the pains taken, and taken fruitlessly, by Mr. Hamilton and M. Langlois to reduce it to consistency. It is of no weight whatever as an authority for the dynasties of kings, although it furnishes some particular details, which it has picked up possibly from authentic sources not now available.

452:24 It was finally ruined by the encroachments of the Ganges, but vestiges of it were, at least until lately, to be traced along the river, nearly in a line with Delhi, about sixty miles to the east.

452:25 In one place, son of Suhotra; in another, grandson of Hastin: Mahábhárata.

452:26 The copies agree in this reading, yet it can scarcely be correct. Kańwa has already been noticed as the son of Apratiratha. According to the Bhágavata, the elder son of Ajamíd́ha was Priyamedhas, from whom a tribe of Brahmans descended. The Matsya has Vrihaddhanush, and names the wife of Ajamíd́ha, Dhúminí. It also however, along with the Váyu, makes Kańwa the son of Ajamíd́ha by his wife Kesiní.

452:27 Vrihaddhanush: Bhágavata. Also called Vrihaddharman: Hari V.

452:28 Vrihatkaya: Bhágavata.

452:29 Satyajit: Hari V.

452:30 Aśwajit: Matsya. Viśada: Bhágavata.

452:31

Bhágavata.	Matsya.	Hari V.
Ruchiráśwa	Ruchiráśwa	Ruchira
Káśya	Káśya	Śwetaketu
Drid́hahanu	Drid́háśwa	Mahimnára
Vatsa	Vatsa k. of Avanti.	Vatsa k. of Avanti.

452:32 Kámpilya appears to be the Kampil of the Mohammedans, situated in the Doab. It was included in southern Pánchála. The Matsya makes Samara the son of Káśya.

452:33 Vibhrája in MSS., also in the Váyu.

452:34 The Bhágavata omits the descents subsequent to Nípa, and makes Brahmadatta the son of Nípa by Sukriti. In the Hari V. is a curious legend of the different transmigrations of Brahmadatta and his six companions, who were successively as many Brahmans, then foresters, then deer, then water-fowl, then swans, and finally Brahmans again, when with the king they obtained liberation. According to the Bhágavata, Brahmadatta composed a treatise on the Yoga, a Yoga tantra.

453:35 Dańd́asena: Hari V.

453:36 Bhalláka: Váyu. Bhalláda: Bhágavata. The Váyu makes him the last of the race. The Hari V. adds that he was killed by Karńa. The Matsya names his successor Janamejaya, when the race of the Nípas was exterminated by Ugráyudha; as noticed below.

453:37 So the Váyu and Bhágavata. The Matsya and Hari V., with less consistency, derive this family also from Ajamíd́ha.

453:38 Kritimat: Bhágavata.

453:39 Between these two the Váyu inserts Mahat and Rukmaratha. The Matsya, Sudhanwan, Śarvabhauma, Mahápaurava, and Rukmadhara. The Bráhma P., Sudharman, Śarvabhauma, Mahat, and Rukmaratha.

453:40 The Bhágavata says he was the author of six Sanhitás of the Sáma-veda. (See p. 282.)

453:41 The Hari V. says he killed Nípa, the grandfather of Prishata, but it had previously stated that it was the son of Bhallát́a, several descents after Nípa, who was killed by Ugráyudha: and again (c. 32), Prishata, conformably to other authorities, appears as the father of Drupada, in the family of Śrinjaya. The Hari V. relates the destruction of Ugráyudha by Bhíshma, in consequence of his demanding in marriage the widow of Śántanu: after which, Prishata, it is said, recovered possession of Kámpilya.

453:42 Puranjaya: Bhágavata.

453:43 Purujáti: Váyu. Puruja: Bhágavata. The Bráhma P. and Hari V. omit Níla and Śánti.

453:44 Riksha: Váyu. Prithu: Matsya. Arka: Bhágavata. Omitted: Bráhma.

453:45 Báhyáswa: Agni. Bhadráśwa: Mats. Bharmyaswa: Bhágavata.

454:46 Jaya: Matsya. Sanjaya: Bhágavata.

454:47 Yavínara: Agni and Bhágavata. Javínara: Matsya.

454:48 Kapila: Mats. Krimiláśwa: Bráhma.

454:49 Pánchála was at first the country north and west of Delhi, between the foot of the Himálaya and the Chambal. It was afterwards divided into northern and southern Pánchála, separated by the Ganges. Mákandi on the Ganges and Kámpilya were the chief cities of the latter; Ahikshetra in the former. The Pánchálas, according to the Mahábhárata, expelled Samvarańa from Hastinápur, but it was recovered by Kuru. The purport of the term Pánchála is similarly explained in other Puráńas. In the Mahábhárata they are the grandsons of Ajamíd́ha.

454:50 The Matsya says that they, as well as the Káńwas, were all followers or partisans of Angiras: ###. The Hari V. has nearly the same words.

454:51 Badhryáśwa: Váyu. Pancháśwa: Agni. Bandhyáśwa: Matsya. Bhármya: Bhágavata. But there is some indistinctness as to his descent. The Matsya and Hari V. give the son of Mudgala only his patronymic Maudgalya. According to the first, his son was Indrasena; and his son, Bandhyáśwa. The second makes Badhryáśwa the son of Maudgalya by Indrasena. The Bhágavata makes Bhármya, the patronymic of Mudgala, the son of Bharmyáśwa, and who is the father of Divodása and Ahalyá: ###. The commentator has, ###.

454:52 In the Rámayańa, Śatánanda appears as the family priest of Janaka, the father of Śítá.

454:53 From whom the Maitreya Brahmans were descended: Hari V. In the Matsya and Agni the son of Mitráyu is called Maitreya (see p. 3). The Bráhma P. and Hari V. here close the lineage of Divodása: the Agni adds but one name, Somápi. They then proceed with the descendants of Śrinjaya, one of the Pánchálas, or Panchadhanush, Somadatta, Sahadeva, and then as in our text. The Váyu and Bhágavata agree with the latter in making the line continuous from Divodása. According to the Matsya and Bráhma P. the race of Ajamíd́ha became extinct in the person of Sahadeva, but Ajamíd́ha himself was reborn as Somaka, in order to continue his lineage, which was thence called the Somaka family. It was in the reign of Drupada that the possessions of the Pánchálas were divided; Drońa, assisted by the Páńd́avas, conquering the country, and ceding the southern portion again to Drupada, as related in the Mahábhárata. The two princes last named in the list figure in the great war.

455:54 The Hari V. gives him two brothers, Dhúmravarńa and Sudarśana. In the Mahábhárata one list agrees with the text; the other calls Samvarańa the son of Ajamíd́ha by his wife Rikshá.

455:55 One other is named in the Bhágavata, Matsya, Bráhma, and Agni; Animejaya, Arimarddana, and Nishadháśwa. The Hari V. has Sudhanwat in place of Jahnu; having also Sudhanush.

455:56 Krita: Váyu. Kritayajna: Bráhma. Krimi: Matsya. Kriti: Bhágavata.

455:57 The story of Uparichara, or a Vasu who by command of Indra became king of Chedi, is told in the Mahábhárata, Ádi Parvan (vol. I. p. 85). He is there said to have at first five sons, Vrihadratha, king of Magadhá, Pratyagra, Kuśámba, also called Maniváhana, Mávella, and Yadu, by his wife Giriká; afterwards he has, by Adriká, an Apsaras condemned to the form of a fish, Matsya a son, and Satyavatí or Kálí a daughter: the latter was the mother of Vyása. The same legend is referred to in the accounts of Uparichara and his family in the Bhágavata, Matsya, Hari V., &c.

455:58 Vrishabha: Matsya.

455:59 Satyahita: Váyu. Satyahita: Bhágavata. Satyadhrita or Pushya: Matsya.

456:60 This story is told in the 16th section of the Sabhá Parvan of the Mahábhárata, where also he is called the son of Vrihadratha. In the Váyu he is the son of Satyahita. The Agni has Satyahita, Urjja, Sambhava, Jarásandha; and the Matsya, Satyadhrita, Dhanusha, Śarva, Sambhava, Jarásandha.

456:61 Somádhi: Váyu. Udápi: Agni. Udáyus: Bráhma. Somavit: Matsya.

456:62 Śrutakarman: Agni. Śrutaśarman Bráhma.

CHAP. XX.

Descendants of Kuru. Devápi abdicates the throne: assumed by Śántanu: he is confirmed by the Brahmans: Bhíshma his son by Gangá: his other sons. Birth of Dhritarásht́ra, Páńd́u, and Vidura. The hundred sons of Dhritarásht́ra. The five sons of Páńd́u: married to Draupadí: their posterity. Paríkshit, the grandson of Arjuna, the reigning king.

PARÍKSHIT, the son of Kuru, had four sons, Janamejaya, Śrutasena, Ugrasena, and Bhímasena 1. The son of Jahnu was Suratha; his son was Vidúratha; his son was Sárvabhauma; his son was Jayasena Árávin; his son was Ayutáyus; his son was Akrodhana; one of his sons was Devatithi, and another was called Riksha; his son was Dilípa; his son was Pratípa, who had three sons, Devápi, Śántanu, and Báhlíka. The first adopted in childhood a forest life, and Śántanu became king. Of him this verse is spread through the earth; "Śántanu is his name, because if he lays his hands upon an old man, he restores him to youth, and by him men obtain tranquillity (śánti)."

In the kingdom over which Śántanu ruled there was no rain for twelve years. Apprehensive that the country would become a desert, the king assembled the Brahmans, and asked them why no rain fell, and what fault he had committed. They told him that he was as it were a younger brother married before an elder, for he was in the enjoyment of the earth, which was the right of his elder brother Devápi. "What then am I to do?" said the Rájá: to which they replied, "Until the gods shall be displeased with Devápi, by his declining from the path of righteousness, the kingdom is his, and to him therefore you should resign it." When the minister of the king, Asmarisárin, heard this, he collected a number of ascetics who taught doctrines opposed to those of the Vedas, and sent them into the forest; where meeting with Devápi, they perverted the understanding of the simple-minded prince, and led him to adopt heretical notions. In the meantime, Śántanu being much distressed to think that he had been guilty of the offence intimated by the Brahmans, sent them before him into the woods, and then proceeded thither himself, to restore the kingdom to his elder brother. When the Brahmans arrived at the hermitage of Devápi, they informed him, that, according to the doctrines of the Vedas, succession to a kingdom was the right of the elder brother: but he entered into discussion with them, and in various ways advanced arguments which had the defect of being contrary to the precepts of the Vedas. When the Brahmans heard this, they turned to Śántanu, and said, "Come hither, Rájá; you need give yourself no further trouble in this matter; the dearth is at an end: this man is fallen from his state, for he has uttered words of disrespect to the authority of the eternal, untreated Veda; and when the elder brother is degraded, there is no sin in the prior espousals of his junior." Śántanu thereupon returned to his capital, and administered the government as before; and his elder brother Devápi being degraded from his caste by repeating doctrines contrary to the Vedas, Indra poured down abundant rain, which was followed by plentiful harvests 2.

The son of Báhlíka was Somadatta, who had three sons, Bhúri, Bhúriśravas, and Śala 3.

The son of Śántanu was the illustrious and learned Bhíshma, who was born to him by the holy river-goddess, Gangá; and he had by his wife Satyavatí two sons, Chitrángada and Vichitravíryya. Chitrángada, whilst yet a youth, was killed in a conflict with a Gandharba, also called Chitrángada. Vichitravíryya married Ambá and Ambaliká, the daughters of the king of Káśí; and indulging too freely in connubial rites, fell into a consumption, of which he died. By command of Satyavatí, my son Krishńa-dwaipáyana, ever obedient to his mother's wishes 4, begot upon the widows of his brother the princes Dhritarásht́ra and Páńd́u, and upon a female servant, Vidura. Dhritarásht́ra had Duryodhana, Duhsáśana, and other sons, to the cumber of a hundred. Páńd́u having incurred the curse of a deer, whose mate he had killed in the chase, was deterred from procreating children; and his wife Kuntí, bare to him in consequence three sons, who were begotten by the deities Dharma, Váyu, and Indra; namely, Yudhisht́hira, Bhíma, and Arjuna: and his wife Mádrí had two sons, Nakula and Sahadeva, by the celestial sons of Aświní. These had each a son by Draupadí. The son of Yudhisht́hira was Prativindhya; of Bhíma, Śrutasoma; of Arjuna, Śrutakírtti; of Nakula, Śatáníka; and of Sahadeva, Śrutakarman. The Páńd́avas had also other sons 5. By his wife Yaudheyí, Yudhisht́hira had Devaka.

The son of Bhíma by Hid́imbá was Ghat́otkacha, and he had also Sarvatraga by his wife Káśí. The son of Sahadeva by Vijayá was Suhotra; and Niramitra was the son of Nakula by Kareńumatí. Arjuna had Irávat by the serpent-nymph Ulupí; Babhruváhana, who was adopted as the son of his maternal grandfather, by the daughter of the king of Manipura; and, by his wife Subhadrá Abhimanyu, who even in extreme youth was renowned for his valour and his strength, and crushed the chariots of his foes in fight. The son of Abhimanyu by his wife Uttará was Paríkshit, who, after the Kurus were all destroyed, was killed in his mother's womb by the magic Bráhma weapon, hurled by Aswattháman: he was however restored to life by the clemency of that being whose feet receive the homage of all the demons and the gods, and who for his own pleasure had assumed a human shape (Krishńa). This prince, Paríkshit, now reigns over the whole world with undivided sway 6.

Footnotes

457:1 This, although it occurs in other authorities, appears to be an error, for these are the sons of a subsequent Paríkshit (see the next chapter, p. 461). The Matsya omits Paríkshit here, and the Bhágavata states that he had no children. In most of the Puráńas, however, the line of Paríkshit is continued, but there is very great confusion in the lineage. According to the Váyu, Janamejaya was the son of Paríkshit, whose son was Śrutasena, whose son was Bhímasena. Janamejaya had also a son named Suratha; but Suratha was also the name of the son of Jahnu, from whom the line continues as in the text. The Bráhma P. and Hari V. also make Suratha the son both of Janamejaya and of Jahnu; and they observe that there are two Rikshas, two Paríkshits, three Bhímasenas, and two Janamejayas, in the lunar race. Some of the confusion probably originates with the Mahábhárata, which, as before noticed, gives two lists from Puru to Śántanu, differing from one another and from all the lists of the Puráńas. In the first of these lists such collateral names have been retained as appear to have furnished our text and that of other Puráńas with distinct persons: thus making the members of one fraternity so many descents. Of the two lists, however, the second is probably to be regarded as the more recent, if not more correct; for Vaiśámpáyana repeats it at Janamejaya's request, because the latter is not satisfied with the summary account which the former had first communicated to him. Mahábh. vol. I, p. 136 and p. 138.

458:2 The Mahábhárata merely states that Devápi retired to a religious life. The story of his heresy is narrated, much as in the text, in the Bhágavata, Váyu, &c. The Matsya adds, that he was also leprous; on which account his subjects contemned him. He was probably set aside in favour of his younger brother, either on that account or on that of his heresy; such a disposition being conformable to Hindu law. According to the Bhágavata and Matsya he is still alive at a place called Kalápa gráma, where, in the Krita age of the next Maháyuga, he will be the restorer of the Kshatriya race.

459:3 The Matsya says that Báhlíka had a hundred sons or lords of the Bahlíkas.

459:4 Before her marriage to Śántanu, Satyavatí had a son, Krishńa-dwaipáyana or Vyása, by Paráśara: he was therefore the half brother of Vichitravíryya, and legally qualified to raise up offspring to him by his widow. This law is abrogated in the present age. The whole story of the sons of Śántanu is told at length in the Mahábhárata.

459:5 The Mahábhárata names some of them rather differently, and adds some particulars. Thus Yaudheya was the son of Yudhisht́hira by his wife Deviká, daughter of Govásana of the Śaivya tribe. The son of Bhímasena was Sarvaga, by Balandhará, princess of Káśí; he had also Ghat́okkacha by Hid́imbá. Abhimanyu was the son of Arjuna by Subhadrá. The wives and sons of the other two are the same, but Kareńumatí is termed a princess of Chedí, and Vijayá of Madra.

460:6 In the details immediately preceding, the Puráńas generally concur, deriving them probably from the same source, the Ádi Parvan of the Mahábhárata, and employing very frequently the same words. The period at which the chapter closes is supposed to be that at which the Vyása, who arranged or compiled the Puráńas, is believed to have flourished. Paríkshit died of the bite of a snake, according to the Mahábhárata, Ádi P. The Bhágavata is supposed to have been narrated to him in the interval between the bite and its fatal effect.

CHAP. XXI.

Future kings. Descendants of Paríkshit, ending with Kshemaka.

I WILL now enumerate the kings who, will reign in future periods 1. The present monarch, Paríkshit 2, will have four sons, Janamejaya, Śrutasena, Ugrasena, and Bhímasena 3. The son of Janamejaya will be Śatáníka 4, who will study the Vedas under Yájnyawalkya, and military science with Kripa; but becoming dissatisfied with sensual enjoyments, he will acquire spiritual knowledge from the instructions of Śaunaka, and ultimately obtain salvation. His son will be Aswamedhadatta (a son given by the gods in reward for the sacrifice of a horse 5); his son will be Asíma-krishńa 6; his son will be Nichakra 7, who will remove the capital to Kauśámbí, in consequence of Hastinápura being washed away by the Ganges; his son will be Ushńa 8; his son will be Chitraratha; his son

will be Vrishńimat 9; his son will be Susheńa; his son will be Sunítha 10; his son will be Richa 11; his son will be Nrichakshu 12; his son will be Sukhíhala 13; his son will be Pariplava; his son will be Sunaya 14; his son will be Medhávin; his son will be Nripanjaya 15; his son will be Mridu 16; his son will be Tigma 17; his son will be Vrihadratha; his son will be Vasudána 18; and his son will be another Śatáníka; his son will be Udayana 19; his son will be Ahínara 20; his son will be Khańd́apáni 21; his son will be Niramitra 22; his son will be Kshemaka 23: of him this verse is recited; "The race which gave origin to Brahmans and Kshatriyas, and which was purified by regal sages, terminated with Kshemaka; in the Kali age 24."

Footnotes

461:1 The style now adopted is that of prophecy, as Vyása could not consistently have recorded the events which were posterior to his time.

461:2 Also read Paríkshita, Paríksha, and Paríkshi.

461:3 See p. 457. The Váyu and Matsya relate, rather obscurely, a dispute between Janamejaya and Vaiśampáyana, in consequence of the former's patronage of the Brahmans of the Vájasaneyi branch of the Yajur-veda, in opposition to the latter, who was the author of the black or original Yajush (see p. 279). Janamejaya twice performed the Aśwamedha according to the Vájasaneyi ritual, and established the Trisarví, or use of certain texts by Aśmaka and others, by the Brahmans of Anga, and by those of the middle country. He perished however in consequence, being cursed by Vaiśampáyana. Before their disagreement, Vaiśampáyana related the Mahábhárata to Janamejaya. Mahábh., Adi Parvan.

461:4 The reading of the text is rather, 'his (Paríkshit's) other son will be Śatáníka;' but the commentator refers 'his' to Janamejaya. The Váyu, Matsya, and Bhágavata also make Śatáníka the son of Janamejaya. The Bráhma P. has a totally different series, or Paríkshit, Súryápid́a, Chandrápid́a, Janamejaya, Satyakarńa, Śwetakarńa, Sukumára, and Ajaśyáma.

461:5 The Bhágavata interposes Sahasráníka. The Vrihatkathá has the same descent, but calls the son of Sahasráníka, Udayana or Vatsa. The Bhágavata has Aśwamedhaja.

461:6 Adhisáma k.: Váyu. Adhisoma k.: Matsya. The former states that the Váyu P. was narrated in this king's reign, in the second year of a three years' sacrifice at Kurukshetra.

461:7 Nemichakra: Bhágav. Vichakshus: Matsya. They agree with the text as to the removal of the capital, and the cause.

461:8 Ukta: Bhág. Bhúrijyesht́ha: Matsya.

462:9 Suchidratna, Váyu; Suchidrava, Mats.; Kaviratha, Bhág.; is interposed between Chitraratha and Vrishnímat.

462:10 Sutírtha: Váyu.

462:11 Ruchi: Váyu. Omitted: Mats. and Bhág.

462:12 Chitráksha: Váyu.

462:13 Sukhínala: Bhág.

462:14 Sutapas: Mats.

462:15 Puranjaya: Mats.

462:16 Úrva: Mats. Dúrva: Bhág.

462:17 Tigmátman: Mats. Timi: Bhágavata.

462:18 Sudása: Bhág. Vasudáman: Mats.

462:19 The Matsya concurs with the text (see above, note 5); the Bhágavata has Durdamana.

462:20 Vahínara: Bhág.

462:21 Dańd́apáni: Bhág., Váyu, Mats.

462:22 Nimi: Bhág.

462:23 Kshepaka: Váyu.

462:24 The same memorial verse is quoted in the Matsya and Váyu P., preceded by one which states the number of princes twenty-five. The specification however, commencing with Śatáníka, is twenty-six or twenty-seven. The passage is, ###.

CHAP. XXII.

Future kings of the family of Ikshwáku, ending with Sumitra.

I WILL now repeat to you the future princes of the family of Ikshwáku 1.

The son of Vrihadbala 2 will be Vrihatkshańa 3; his son will be Urukshepa 4; his son will be Vatsa 5; his son will be Vatsavyúha 6; his son will be Prativyoman 7; his son will be Divákara; his son will be Sahadeva 8; his son will be Vrihadaśwa 9; his son will be Bhánuratha 10; his son will be Supratítha 11; his son will be Marudeva 12; his son will be Sunakshatra; his son will be Kinnara 13; his son will be Antaríksha; his son will be Suvarna 14; his son will be Amitrajit 15; his son will be Vrihadrája 16; his son will be Dharman 17; his son will be Kritanjaya; his son will be Rańanjaya; his son will be Sanjaya; his son will be Śákya 18; his son will be Śuddhodana 19; his son will be Rátula 20; his son will be

Prasenajit; his son will be Kshudraka; his son will be Kuńd́aka 21; his son will be Suratha 22; his son will be Sumitra. These are the kings of the family of Ikshwáku, descended from Vrihadbala. This commemorative verse is current concerning them; "The race of the descendants of Ikshwáku will terminate with Sumitra: it will end in the Kali age with him 23."

Footnotes

463:1 See p. 359.

463:2 Vrihadratha: Váyu,

463:3 Vrihatkshaya: Váyu. Vrihadrańa: Bhág. Omitted: Mats.

463:4 Omitted: Váyu. Urukshaya: Mats. Urukriya: Bhág.

463:5 Omitted by all three.

463:6 Vatsavriddha: Bhág.

463:7 Prativyúha: Váyu.

463:8 The Bhágavata inserts Bhánu. The Matsya says that Ayodhyá was the capital of Divákara. The Váyu omits the next twelve names; probably a defect in the copies.

463:9 Dhruváśwa: Mats.

463:10 Bhánumat: Bhág. Bhávyaratha or Bhávya: Mats.

463:11 Pratikáśwa: Bhág. Pratípáśwa: Mats.

463:12 The Bhágavata and Matsya prefix a Supratípa or Supratíka.

463:13 Pushkara: Bhág.

463:14 Suparvan or Sumantra: Mats. Sutapas: Bhág.

463:15 Amantravit: Matsya.

463:16 Vrihadbrája: Bhág,

463:17 Omitted: Mats. Varhish: Bhág.

463:18 The Bhágavata and Váyu have Śákya. My copy of the Matsya has Śádhya, but the Radcliffe MS., more correctly, no doubt, Śakya.

463:19 In some copies Krodhodana; but it is also Śuddhodana, Mats. and Váyu; Śuddhoda, Bhág.

463:20 Ráhula: Váyu. Siddhártha or Pushkala: Mats. Lángala: Bhág. This and the two preceding names are of considerable chronological interest; for Śákya is the name of the author or reviver of Buddhism, whose birth appears to have occurred in the seventh, and death in the sixth century before Christ (B. C. 621-543). There can be no doubt of the individual here intended, although he is out of his place, for he was the son, not the father, of Śuddhodana, and the father of Ráhula; as he is termed in the Amara and Haima Koshas, Śaudhodani or Śuddhodana suta the son of Śuddhodana, and Ráhulasú the parent of Ráhula: so also in the Maháwanśo, Siddhártha or Śákya is the son of Śuddhodano, and father of Ráhulo. Turnour's translation, p. 9. Whether they are rightly included amongst the princes of the race of Ikshwáku is more questionable; for Śuddhodana is usually described as a petty prince, whose capital was not Ayodhyá, but Kapila or Kapilavastu. At the same time it appears that the provinces of the Doab had passed into the possession of princes of the lunar line, and the children of the sun may have been reduced to the country north of the Ganges, or the modern Gorakhpur, in which Kapila was situated. The Buddhists do usually consider their teacher Śákya to be descended from Ikshwáku. The chronology is less easily adjusted, but it is not altogether incompatible. According to the lists of the text, Śákya, as the twenty-second of the line of Ikshwáku, is cotemporary with Ripunjaya, the twenty-second and last of the kings of Magadhá, of the family of Jarásandha; but, agreeably to the Buddhist authorities, he was the friend of Bimbasára, a king who in the Pauráńik list appears to be the fifth of the Śaiśunága dynasty, and tenth from Ripunjaya. The same number of princes does not necessarily imply equal duration of dynasty, and Ikshwáku's descendants may have outlasted those of Jarásandha; or, as is more likely--for the dynasty was obscure, and is evidently imperfectly preserved--several descents may have been omitted, the insertion of which would reconcile the Pauráńik lists with those of the Buddhists, and bring Śákya down to the age of Bimbasára. It is evident, from what occurs in other authorities, that the Aikshwákava princes are regarded as cotemporaries even of the Śaiśunága dynasty: see c. 24. n. 17.

464:21 Kshulika: Váyu. Kulaka or Kshullaka: Mats. Omitted: Bhág. In the Mahávíra Charitra, a work written by the celebrated Hemachandra, in the twelfth century, we have a Prasenajit, king of Magadhá, residing at Rajgriha, succeeded by Śreníka, and he by Kúlika. The Bauddhas have a Prasenajit cotemporary with Śákya, son of Mahápadma, king of Magadhá. There is some confusion of persons either in the Pauráńik genealogies or in the Buddhist and Jain traditions, but they agree in bringing the same names together about the same period.

464:22 Omitted: Bhág.

464:23 The Váyu and Bhágavata have the same stanza. We have here twenty-nine or thirty princes of the later solar line, cotemporary with the preceding twenty-six or twenty-seven of the later dynasty of the moon.

CHAP. XXIII.

Future kings of Magadhá: descendants of Vrihadratha.

I WILL now relate to you the descendants of Vrihadratha, who will be the kings of Magadhá. There have been several powerful princes of this dynasty, of whom the most celebrated was Jarásandha; his son was Sahadeva; his son is Somápi 1; his son will be Śrutavat 2; his son will be Ayutáyus 3; his son will be Niramitra 4; his son will be Sukshatra 5; his son will be Vrihatkarman 6; his son will be Senajit 7; his son will be Śrutanjaya 8; his son will be Vipra 9; his son will be Śuchi 10; his son will be Kshemya 11; his son will be Suvrata 12; his son will be Dharma 13; his son will be Suśuma 14; his son will be Drid́hasena 15; his son will be Sumati 16; his son will be Suvala 17; his son will be Suníta 18; his son will be Satyajit 19; his son will be Viśwajit 20; his son will be Ripunjaya 21. These are the Várhadrathas, who will reign for a thousand years 22.

Footnotes

465:1 Somádhi; Váyu, Matsya: and they now affect greater precision, giving the years of the reigns. Somádhi 58, V.; 50, M.

465:2 Śrutaśravas, 67 yrs. V.; 64, M,

465:3 36 yrs. V.; Apratípa, 26, M.

465:4 100 yrs. V.; 40, M.

465:5 8 yrs. V.; 56, M.; Sunakshatra, Bhág.

465:6 23 yrs. V. and M.; Vrihatsena, Bhág.

465:7 23 yrs. V.; 50, M.; Karmajit, Bhág.

465:8 40 yrs. V. and M.

465:9 Mahábala, 25 yrs. V.; Vidhu, 28, M.

465:10 58 yrs. V.; 64, M.

465:11 28 yrs. V. and M.

465:12 60 yrs. V.; 64, M.

465:13 5 yrs. V.; Sunetra, 35, M.; Dharmanetra, Bhág.

465:14 38 yrs. V.; Nivritti, 58, M.; Sama, Bhag.

465:15 48 yrs. V.; Trinetra, 28, M.; Dyumatsena, Bhág.

465:16 33 yrs. V.; Mahatsena, 48, M.

465:17 22 yrs. V.; Netra, 33, M.

465:18 40 yrs. V.; Abala, 32, M.

465:19 80 yrs. V.; omitted, M.

465:20 35 yrs. V.; omitted, M.

465:21 50 yrs. V. and M.; Puranjaya and Viśwajit are identified, Bhág.

465:22 Our list and that of the Váyu specifies twenty-one kings after Sahadeva: the Bhágavata specifies twenty, and in another passage states that to be the number. My copy of the Matsya names but nineteen, and the Radcliffe but twelve; but both agree in making the total thirty-two. They all concur with the text also in stating that 1000 years had elapsed from the great war, at the death of the last Várhadratha prince; and this is more worthy of credit than the details, which are obviously imperfect.

CHAP. XXIV.

Future kings of Magadhá. Five princes of the line of Pradyota. Ten Śaiśunágas. Nine Nandas. Ten Mauryas. Ten Śungas. Four Kańwas. Thirty Ándhrabhrityas. Kings of various tribes and castes, and periods of their rule. Ascendancy of barbarians. Different races in different regions. Period of universal iniquity and decay. Coming of Vishńu as Kalki. Destruction of the wicked, and restoration of the practices of the Vedas. End of the Kali, and return of the Krita, age. Duration of the Kali. Verses chanted by Earth, and communicated by Asita to Janaka. End of the fourth book.

THE last of the Vríhadratha dynasty, Ripunjaya, will have a minister named Sunika 1, who having killed his sovereign, will place his son Pradyota upon the throne 2: his son will be Pálaka 3; his son will be Viśákhayúpa 4; his son will be Janaka 5; and his son will be Nandivarddhana 6. These five kings of the house of Pradyota will reign over the earth for a hundred and thirty-eight years 7.

The next prince will be Śiśunaga 8; his son will be Kákavarńa 9; his son will be Kshemadharman 10; his son will be Kshatraujas 11; his son will be Vidmisára 12; his son will be Ájátaśatru 13; his son will be

Dharbaka 14; his son will be Udayáśwa 15; his son will also be Nandivarddhana; and his son will be Mahánandi 16. These ten Śaiśunágas will be kings of the earth for three hundred and sixty-two years 17.

The son of Mahánanda will be born of a woman of the Śúdra or servile class; his name will be Nanda, called Mahápadma, for he will be exceedingly avaricious 18. Like another Paraśuráma, he will be the annihilator of the Kshatriya race; for after him the kings of the earth will be Śúdras. He will bring the whole earth under one umbrella: he

will have eight sons, Sumálya and others, who will reign after Mahápadma; and he and his sons 19 will govern for a hundred years. The Brahman Kaut́ilya will root out the nine Nandas 20

Upon the cessation of the race of Nanda, the Mauryas will possess the earth, for Kant́ilya will place Chandragupta 21 on the throne: his son

will be Vindusára 22; his son will be Aśokavarddhana 23; his son will be

Suyaśas 24; his son will be Daśaratha; his son will be Sangata; his son will be Śáliśúka; his son will be Somaśarmman; his son will be Saśadharman 25; and his successor will be Vrihadratha. These are the ten Mauryas, who will reign over the earth for a hundred and thirty-seven years 26.

The dynasty of the Śungas will next become possessed of the sovereignty; for Pushpamitra, the general of the last Maurya prince, will

put his master to death, and ascend the throne 27: his son will be Agnimitra 28; his son will be Sujyesht́ha 29; his son will be Vasumitra 30; his son will be Árdraka 31; his son will be Pulindaka 32; his son will be Ghoshavasu 33; his son will be Vajramitra 34; his son will be Bhágavata 35; his son will be Devabhúti 36. These are the ten Śungas, who will govern the kingdom for a hundred and twelve years 37.

Devabhúti, the last Śunga prince, being addicted to, immoral indulgences, his minister, the Kańwa named Vasudeva will murder him, and usurp the kingdom: his son will be Bhúmimitra; his son will be Náráyańa; his son will be Suśarman. These four Káńwas will be kings of the earth for forty-five years 38.

Suśarman the Káńwa will be killed by a powerful servant named Śipraka, of the Ándhra tribe, who will become king, and found the Ándhrabhritya dynasty 39: he will be succeeded by his brother Krishńa 40; his son will be Śrí Śátakarńi 41; his son will be Púrnotsanga 42; his son will be Śátakarńi (2nd) 43; his son will be Lambodara 44; his son will be Ivílaka 45; his son will be Meghaswáti 46; his son will be Patumat 47; his

son will be Arisht́akarman 48; his son will be Hála 49; his son will be Tálaka 50; his son will be Pravilasena 51; his son will be Sundara, named Śátakarńi 52; his son will be Chakora Śátakarńi 53; his son will be Śivaswáti 54; his son will be Gomatiputra 55; his son will be Pulimat 56; his son will be Śivaśrí Śátakarńi 57; his son will be Śivaskandha 58; his son will be Yajnaśrí 59; his son will be Vijaya 60; his son will be Chandraśrí 61; his son will be Pulomárchish 62. These thirty Andhrabhritya kings will reign four hundred and fifty-six years 63.

After these, various races will reign, as seven Ábhíras, ten Garddhabas, sixteen Śakas, eight Yavanas, fourteen Tusháras, thirteen Muńd́as,

eleven Maunas, altogether seventy-nine princes 64, who will be sovereigns

of the earth for one thousand three hundred and ninety years; and

then eleven Pauras will be kings for three hundred years 65. When they are destroyed, the Kailakila Yavanas will be kings; the chief of whom will be Vindhyaśakti; his son will be Puranjaya; his son will be Rámachandra; his son will be Adharma, from whom will be Varánga, Kritanandana, Śudhinandi, Nandiyaśas, Śiśuka, and Pravíra; these will rule for a hundred and six years 66. From them will proceed thirteen sons;

then three Báhlíkas, and Pushpamitra, and Pat́umitra, and others, to the number of thirteen, will rule over Mekala 67. There will be nine

kings in the seven Koalas, and there will be as many Naishadha princes 68.

In Magadhá a sovereign named Viśwasphat́ika will establish other tribes; he will extirpate the Kshatriya or martial race, and elevate fishermen, barbarians, and Brahmans, and other castes, to power 69. The nine Nágas will reign in Padmávati, Kántipuri, and Mathurá; and the Guptas of Magadhá along the Ganges to Prayága 70. A prince named

Devarakshita will reign, in a city on the sea shore, over the Kośalas, Od́ras, Puńd́ras, and Támraliptas 71. The Guhas will possess Kálinga, Máhihaka, and the mountains of Mahendra 72. The race of Mańidhanu will occupy the countries of the Nishádas, Naimishikas, and Kálatoyas 73.

The people called Kanakas will possess the Amazon country, and that called Múshika 74. Men of the three tribes, but degraded, and Ábhíras and Śúdras, will occupy Śaurásht́ra, Avanti, Śúra, Arbuda, and Marubhúmi: and Śúdras, outcastes, and barbarians will be masters of the banks of the Indus, Dárvika, the Chandrabhágá, and Káshmir 75.

These will all be contemporary monarchs, reigning over the earth; kings of churlish spirit, violent temper, and ever addicted to falsehood and wickedness. They will inflict death on women, children, and cows; they will seize upon the property of their subjects; they will be of limited power, and will for the most part rapidly rise and fall; their lives will be short, their desires insatiable, and they will display but little piety. The people of the various countries intermingling with them will follow their example, and the barbarians being powerful in the patronage of the princes, whilst purer tribes are neglected, the people will perish 76. Wealth and piety will decrease day by day, until

the world will be wholly depraved. Then property alone will confer rank; wealth will be the only source of devotion; passion will be the sole bond of union between the sexes; falsehood will be the only means of success in litigation; and women will be objects merely of sensual gratification. Earth will be venerated but for its mineral treasures 77; the Brahmanical thread will constitute a Brahman; external types (as the staff and red garb) will be the only distinctions of the several orders of life; dishonesty will be the universal means of subsistence; weakness will be the cause of dependance; menace and presumption will be substituted for learning; liberality will be devotion; simple ablution will be purification 78; mutual assent will be marriage; fine clothes will be dignity 79; and water afar off will be esteemed a holy spring. Amidst all castes he who is the strongest will reign over a principality thus vitiated by many faults. The people, unable to bear the heavy burdens imposed upon them by their avaricious sovereigns, will take refuge amongst the valleys of the mountains, and will be glad to feed upon wild honey, herbs, roots, fruits, flowers, and leaves: their only covering will be the bark of trees, and they will be exposed to the cold, and wind, and sun, and rain. No man's life will exceed three and twenty years. Thus in the Kali age shall decay constantly proceed, until the human race approaches its annihilation.

When the practices taught by the Vedas and the institutes of law shall nearly have ceased, and the close of the Kali age shall be nigh, a

portion of that divine being who exists of his own spiritual nature in the character of Brahma, and who is the beginning and the end, and who comprehends all things, shall descend upon earth: he will be born in the family of Vishńuyaśas, an eminent Brahman of Sambhala village, as Kalki, endowed with the eight superhuman faculties. By his irresistible might he will destroy all the Mlechchhas and thieves, and all whose minds are devoted to iniquity. He will then reestablish righteousness upon earth; and the minds of those who live at the end of the Kali age shall be awakened, and shall be as pellucid as crystal. The men who are thus changed by virtue of that peculiar time shall be as the seeds of human beings, and shall give birth to a race who shall follow the laws of the Krita age, or age of purity. As it is said; "When the sun and moon, and the lunar asterism Tishya, and the planet Jupiter, are in one mansion, the Krita age shall return 80."

Thus, most excellent Muni, the kings who are past, who are present, and who are to be, have been enumerated. From the birth of Paríkshit to the coronation of Nanda it is to be known that 1015 years have elapsed 81. When the two first stars of the seven Rishis (the great Bear)

rise in the heavens, and some lunar asterism is seen at night at an equal distance between them, then the seven Rishis continue stationary in that conjunction for a hundred years of men 82. At the birth of

Paríkshit they were in Maghá, and the Kali age then commenced, which consists of 1200 (divine) years. When the portion of Vishńu (that had been born from Vasudeva) returned to heaven, then the Kali age commenced. As long as the earth was touched by his sacred feet, the Kali age could not affect it. As soon as the incarnation of the eternal Vishńu had departed, the son of Dharma, Yudhisht́hira, with his brethren, abdicated the sovereignty. Observing unpropitious portents, consequent upon Krishńa's disappearance, he placed Paríkshit upon the throne. When the seven Rishis are in Purváshád́há, then Nanda will begin to reign 83, and thenceforward the influence of the Kali will augment.

The day that Krishńa shall have departed from the earth will be the first of the Kali age, the duration of which you shall hear; it will continue for 360,000 years of mortals. After twelve hundred divine years shall have elapsed, the Krita age shall be renewed.

Thus age after age Brahmans, Kshatriyas, Vaiśyas, and Śúdras, excellent Brahman, men of great souls, have passed away by thousands; whose names and tribes and families I have not enumerated to you, from their great number, and the repetition of appellations it would involve. Two persons, Devápi of the race of Puru, and Maru of the family of Ikshwáku, through the force of devotion continue alive throughout the whole four ages, residing at the village of Kalápa: they will return hither in the beginning of the Krita age, and, becoming members of the family of the Manu, give origin to the Kshatriya dynasties 84. In this manner the earth is possessed through every series of the three first ages, the Krita, Treta, and Dwápara, by the sons of the Manu; and some remain in the Kali age, to serve as the rudiments of renewed generations, in the same way as Devápi and Maru are still in existence.

I have now given you a summary account of the sovereigns of the earth; to recapitulate the whole would be impossible even in a hundred lives. These and other kings, who with perishable frames have possessed this ever-during world, and who, blinded with deceptive notions of individual occupation, have indulged the feeling that suggests, "This earth is mine--it is my son's--it belongs to my dynasty," have all passed away. So, many who reigned before them, many who succeeded them, and many who are yet to come, have ceased, or will cease, to be. Earth laughs, as if smiling with autumnal flowers, to behold her kings unable to effect the subjugation of themselves. I will repeat to you, Maitreya, the stanzas that were chanted by Earth, and which the Muni Asita communicated to Janaka, whose banner was virtue. "How great is the folly of princes, who are endowed with the faculty of reason, to cherish

the confidence of ambition, when they themselves are but foam upon the wave. Before they have subdued themselves, they seek to reduce their ministers, their servants, their subjects, under their authority; they then endeavour to overcome their foes. 'Thus,' say they, 'will we conquer the ocean-circled earth;' and, intent upon their project, behold not death, which is not far off. But what mighty matter is the subjugation of the sea-girt earth to one who can subdue himself. Emancipation from existence is the fruit of self-control. It is through infatuation that kings desire to possess me, whom their predecessors have been forced to leave, whom their fathers have not retained. Beguiled by the selfish love of sway, fathers contend with sons, and brothers with brothers, for my possession. Foolishness has been the character of every king who has boasted, 'All this earth is mine--every thing is mine--it will be in my house for ever;' for he is dead. How is it possible that such vain desires should survive in the hearts of his descendants, who have seen their progenitor, absorbed by the thirst of dominion, compelled to relinquish me, whom he called his own, and tread the path of dissolution? When I hear a king sending word to another by his ambassador, 'This earth is mine; immediately resign your pretensions to it;' I am moved to violent laughter at first, but it soon subsides in pity for the infatuated fool."

These were the verses, Maitreya, which Earth recited, and by listening to which ambition fades away like snow before the sun. I have now related to you the whole account of the descendants of the Manu; amongst whom have flourished kings endowed with a portion of Vishńu, engaged in the preservation of the earth. Whoever shall listen reverently and with faith to this narrative, proceeding from the posterity of Manu, shall be purified entirely from all his sins, and, with the perfect possession of his faculties, shall live in unequalled affluence, plenty, and prosperity. He who has heard of the races of the sun and moon, of Ikshwá.ku, Jahnu, Mańd́hátri, Sagara, and Raghu, who have all perished; of Yayáti, Nahusha, and their posterity, who are no more; of kings of great might, resistless valour, and unbounded wealth, who have been overcome by still more powerful time, and are now only a tale; he will learn wisdom, and forbear to call either children, or wife, or house, or

lands, or wealth, his own. The arduous penances that have been performed by heroic men obstructing fate for countless years, religious rites and sacrifices of great efficacy and virtue, have been made by time the subject only of narration. The valiant Prithu traversed the universe, every where triumphant over his foes; yet he was blown away, like the light down of the Simal tree, before the blast of time. He who was Kártavíryya subdued innumerable enemies, and conquered the seven zones of the earth; but now he is only the topic of a theme, a subject for affirmation and contradiction 85. Fie upon the empire of the sons of Raghu, who triumphed over Daśánana, and extended their sway to the ends of the earth; for was it not consumed in an instant by the frown of the destroyer? Mańd́hátri, the emperor of the universe, is embodied only in a legend; and what pious man who hears it will ever be so unwise as to cherish the desire of possession in his soul? Bhagíratha, Sagara, Kakutstha, Daśánana, Ráma, Lakshmana, Yudhisht́hira, and others, have been. Is it so? Have they ever really existed? Where are they now? we know not! The powerful kings who now are, or who will be, as I have related them to you, or any others who are unspecified, are all subject to the same fate, and the present and the future will perish and be forgotten, like their predecessors. Aware of this truth, a wise man will never be influenced by the principle of individual appropriation; and regarding them as only transient and temporal possessions, he will not consider children and posterity, lands and property, or whatever else is personal, to be his own.

Footnotes

466:1 Munika, Váyu; Pulika, Matsya; Śunaka, Bhág.

466:2 For 23 years, V. and M.

466:3 24 yrs. V.; Tilaka or Bálaka, 28, M.

466:4 50 yrs. V.; 53, M.

466:5 Ajaka, 21 yrs. V.; Súryaka, 21, M.; Rajaka, Bhág.

466:6 20 yrs. V. and M.

466:7 This number is also specified by the Váyu and Bhágavata, and the several years of the reigns of the former agree with the total. The particulars of the Matsya compose 145 years, but there is no doubt some mistake in them.

466:8 Śiśunáka, who according to the Váyu and Matsya relinquished Benares to his son, and established himself at Girivraja or Rajgriha in Behar, reigns 40 years, V. and M.

466:9 36 yrs. V. and M.

466:10 Kshemakarman, 20 yrs. V.; Kshemadharmman, 36, M.

466:11 40 yrs. V.; Kshemajit or Kshemárchis, 36, M.; Kshetrajna, Bhág.

466:12 Vimbisara, 28 yrs. V.; Vindusena or Vindhyasena, 28, M.; Vidhisára, Bhág.

466:13 25 yrs. V.; 27, M.: but the latter inserts a Kańwáyana, 9 yrs., and Bhúmimitra or Bhúmiputra, 14 yrs., before him. In this and the preceding name we have appellations of considerable celebrity in the traditions of the Bauddhas. Vidmisára, read also Vindhusára, Vilwisára, &c., is most probably their Vimbasára, who was born at the same time with Śákya, and was reigning at Rájgriha when he began his religious career. The Maháwanśo says that Siddhatto and Bimbisaro were attached friends, as their fathers had been before them: p. 10. Śákya is said to have died in the reign of Ajátaśatru, the son of Vimbasára, in the eighth year of his reign. The Váyu transposes these names, and the Matsya still more alters the order of Ajátaśatru; but the Bhágavata concurs with our text. The Buddhist authority differs from the Puráńas materially as to the duration of the reigns, giving to Bimbisaro 52 years, and to Ajatasattu 32: the latter, according to the same, murdered his father. Maháwanśo, p. 10. We may therefore with some confidence claim for these princes a date of about six centuries B. C. They are considered co-temporary with Sudhodana, &c. in the list of the Aikshwákavas (p. 463. n. 20).

467:14 Harshaka, 25 yrs. V.; Vansaka, 24, M.

467:15 33 yrs. V.; Udibhi or Udásin, 33, M. According to the Váyu, Udaya or Udayáśwa founded Kusumapur or Pát́aliputra, on the southern angle of the Ganges. The legends of Śákya, consistently with this tradition, take no notice of this city in his peregrinations on either bank of the Ganges. The Maháwanśo calls the son and successor of Ajátaśatru, Udayibhadako (Udayinhhadraka): p. 15.

467:16 42 and 43 yrs. V.; 40 and 43, M. The Maháwanśo has in place of these, Anuruddhako, Mundo, and Nágadáso; all in succession parricides: the last deposed by an insurrection of the people: p. 15.

467:17 The several authorities agree in the number of ten Śaiśunágas, and in the aggregate years of their reigns, which the Matsya and the Bhágavata call 360: the Váyu has 362, with which the several periods correspond: the details of the Matsya give 363. The Váyu and Matsya call the Śaiśunágas, Kshatrabandhus, which may designate an inferior order of Kshatriyas: they also observe, that cotemporary with the dynasties already specified, the Pauravas, the Várhadrathas, and Mágadhas, there were other races of royal descent; as, Aikshwákava princes, 24: Pánchálas, 25, V.; 27, M: Kálakas or Kásakas or Káseyas, 24: Haihayas, 24, V.; 28, M.: Kálingas, 32, V.; 40, M.: Śakas, V.; Aśmakas, M., 25: Kuravas, 26: Maithilas, 28: Śúrasenas, 23: and Vitihotras, 20.

467:18 The Bhágavata calls him Mahápadmapati, the lord of Mahápadma; which the commentator interprets, 'sovereign of an infinite host,' or 'of immense wealth;' Mahápadma signifying 100.000 millions. The Váyu and Matsya, however, consider Mahápadma as another name of Nanda.

468:19 So the Bhágavata also; but it would be more compatible with chronology to consider the nine Nandas as so many descents. The Váyu and Matsya give eighty-eight years to Mahápadma, and only the remaining twelve to Sumálya and the rest of the remaining eight; these twelve years being occupied with the efforts of Kaut́ilya to expel the Nandas. The Maháwanśo, evidently intending the same events, gives names and circumstances differently; it may be doubted if with more accuracy. On the deposal of Nágadáso, the people raised to the throne the minister Susunágo, who reigned eighteen years. This prince is evidently confounded with the Śiśuuága of the Puráńas. He was succeeded by his son Kálásoko, who reigned twenty years; and he was succeeded by his sons, ten of whom reigned together for twenty-two years: subsequently there were nine, who, according to their seniority, reigned for twenty-two years. The Brahman Chanako put the ninth surviving brother, named Dhana-Nando (Rich-Nanda), to death, and installed Chandagutto. Maháwanśo, p. 15 and 21. These particulars, notwithstanding the alteration of some of the names, belong clearly to one story; and that of the Buddhists looks as if it was borrowed and modified from that of the Brahmans. The commentary on the Maháwanśo, translated by Mr. Turnour (Introduction, p. xxxviii.), calls the sons of Kálásoko 'the nine Nandas;' but another Buddhist authority, the Dípawanśo, omits Kálásoko, and says that Susunágo had ten brothers, who after his demise reigned collectively twenty-two years. Journal of the As. Soc. of Bengal, Nov. 1838, p. 930.

468:20 For the particulars of the story here alluded to, see the Mudrá Rákshasa, Hindu Theatre, vol. II. Kaut́ilya is also called, according to the commentator on our text, Vátsyáyana, Vishńugupta, and Cháńakya. According to the Matsya P., Kant́ilya retained the regal authority for a century; but there is some inaccuracy in the copies.

468:21 This is the most important name in all the lists, as it can scarcely be doubted that he is the Sandrocottus, or, as Athenæus writes more correctly, the Sandrocoptus, of the Greeks, as I have endeavoured to prove in the introduction to the Mudrá Rákshasa. The relative positions of Chandragupta, Vidmisára, or Bimbisára, and Ajátaśatru, serve to confirm the identification. Śákya was cotemporary with both the latter, dying in the eighth year of Ajátaśatru's reign. The Maháwanśo says he reigned twenty-four years afterwards; but the Váyu makes his whole reign but twenty-five years, which would place the close of it B. C. 526. The rest of the Śaiśunága dynasty, according to the Váyu and Matsya, reigned 143 or 140 years; bringing their close to B. C. 383. Another century being deducted for the duration of the Nandas, would place the accession of Chandragupta B. C. 283. Chandragupta was the cotemporary of Seleucus Nicator, who began his reign B. C. 310, and concluded a treaty with him B. C. 305. Although therefore his date may not be made out quite correctly from the Pauráńik premises, yet the error cannot be more than twenty or thirty years. The result is much nearer the truth than that furnished by Buddhist authorities. According to the Maháwanśo a hundred years had elapsed from the death of Buddha to the tenth year of the reign of Kálásoko (p. 15). He reigned other ten years, and his sons forty-four, making a total of 154 years between the death of Śákya and the accession of Chandragupta, which is consequently placed B. C. 389, or above seventy years too early. According to the Buddhist authorities, Chan-ta-kutta or Chandragupta commenced his reign 396 B. C. Burmese Table; Prinsep's Useful Tables. Mr. Turnour, in his Introduction, giving to Kálásoko eighteen years subsequent to the century after Buddha, places Chandragupta's accession B. C. 381, which, he observes, is sixty years too soon; dating, however, the accession of Chandragupta front 323 B. C. or immediately upon Alexander's death, a period too early by eight or ten years at least. The discrepancy of dates, Mr. Turnour is disposed to think, proceeds from some intentional perversion of the buddhistical chronology. Introd. p. L. The commentator on our text says that Chandragupta was the son of Nanda by a wife named Murá, whence he and his descendants were called Mauryas. Col. Tod considers Maurya a corruption of Mori, the name of a Rajput tribe. The T́íka on the Maháwanśo builds a story on the fancied resemblance of the word to Mayúra, S. Mori, Pr. 'a peacock.' There being abundance of pea-fowl in the place where the Sákya tribe built a town, they called it Mori, and there princes were thence called Mauryas. Turnour, Introduction to the Maháwanśo, p. xxxix. Chandragupta reigned, according to the Váyu P., 24 years; according to the Maháwanśo, 34; to the Dípawasanśo, 24.

469:22 So the Maháwanśo, Bindusáro. Burmese Table, Bin-tu-sara. The Váyu has Bhadrasára, 25 years; the Bhágavata, Várisára. The Matsya names but four princes of this race, although it concurs with the others in stating the series to consist of ten. The names are also differently arranged, and one is peculiar: they are, Śatadhanwan, Vrihadratha, Śuka, and Daśaratha.

469:23 Aśoka, 36 years, Váyu; Śuka, 26, Mats.; Aśokavarddhana, Bhág.; Aśoko and Dhammaśoko, Maháwanśo. This king is the most celebrated of any in the annals of the Buddhists. In the commencement of his reign he followed the Brahmanical faith, but became a convert to that of Buddha, and a zealous encourager of it. He is said to have maintained in his palace 64,000 Buddhist priests, and to have erected 84,000 columns or topes throughout India. A great convocation of Buddhist priests was held in the eighteenth year of his reign, which was followed by missions to Ceylon and other places. According to Buddhist chronology he ascended the throne 218 years after the death of Buddha, B. C. 325. As the grandson of Chandragupta, however, he must have been some time subsequent to this, or, agreeably to the joint duration of the reigns of Chandragupta and Bindusára, supposing the former to have commenced his reign about B. C. 315, forty-nine years later, or B. C. 266. The duration of his reign is said to have been thirty-six years, bringing it down to B. C. 230: but if we deduct these periods from the date assignable to Chandragupta, of B. C. 283, we shall place Aśoka's reign from B. C. 234 to 198. Now it is certain that a number of very curious inscriptions, on columns and rocks, by a Buddhist prince, in an ancient form of letter, and the Páli language, exist in India; and that some of them refer to Greek princes, who can be no other than members of the Seleucidan and Ptolemæan dynasties, and are probably Antiochus the Great and Ptolemy Euergetes, kings of Syria and Egypt in the latter part of the third century before Christ. Journal of the Asiatic Society of Bengal, February and March, 1838. The Indian king appears always under the appellation Piyadaśí or Priyadarśín, 'the beautiful;' and is entitled Devánam-piya, 'the beloved of the gods.' According to Buddhist authorities, the Rasawáhiní and Dípawanśo, quoted by Mr. Turnour (J. As. Soc. of Bengal, Dec. 1837, p. 1056, and Nov. 1838, p. 930), Piyadaśí or Piyadaśano is identified both by name and circumstances with Aśoka, and to him therefore the inscriptions must be attributed. Their purport agrees well enough with his character, and their wide diffusion with the traditionary report of the number of his monuments. His date is not exactly that of Antiochus the Great, but it is not very far different, and the corrections required to make it correspond are no more than the inexact manner in which both Brahmanical and Buddhist chronology is preserved may well be expected to render necessary.

470:24 The name of Daśaratha, in a similar ancient character as that of Piyadaśí's inscriptions, has been found at Gaya amongst Buddhist remains, and like them decyphered by Mr. Prinsep, Journ. As. Soc. Bengal, Aug. 1837, p. 677. A different series of names occurs in the Váyu; or, Kuśala, 8 yrs.; Bandhupálita, Indrapálita, Daśavarman, 7 yrs.; Śatadhara, 8 yrs.; and Vrihadaśwa, 7 yrs. The Bhágavata agrees in most of the names, and its omission of Daśaratha is corrected by the commentator.

470:25 Śatadhanwan, Bhág.

470:26 The Váyu says nine Sumúrttyas reigned 137 years. The Matsya and Bhágavata have ten Mauryas, and 137 years. The detailed numbers of the Váyu and Matsya differ from their totals, but the copies are manifestly corrupt.

471:27 The Bhágavata omits this name, but states that there were ten Śungas, although, without Pushpamitra, only nine are named. The Váyu and Matsya have the same account of the circumstances of his accession to the throne; the former gives him a reign of sixty, the latter of thirty-six years. In a play attributed to Kálidása, the Málavikágnimitra, of which Agnimitra is the hero, his father is alluded to as the Senání or general, as if he had deposed his master in favour, not of himself, but of his son. Agnimitra is termed king of Vidiśa, not of Magadhá. Pushpamitra is represented as engaged in a conflict with the Yavanas on the Indus; thus continuing the political relations with the Greeks or Scythians of Bactria and Ariana. See Hindu Theatre, vol. I. 347.

471:28 8 yrs. V.; omitted M.

471:29 7 yrs. V. and M.; but the latter places him after Vasumitra; and in the drama the son of Agnimitra is called Vasumitra.

471:30 8 yrs. V.; 10 yrs. M.

471:31 Andraka, V.; Antaka, M.: they agree in his reign, 2 years. Bhadraka, Bhág.

471:32 3 yrs. V. and M.

471:33 3 yrs. V.; omitted, M.; Ghosha, Bhág.

471:34 9 yrs. M.

471:35 Bhága, M.; 32 yrs. V. and M.

471:36 Kshemabhúmi, V.; Devabhúmi, M.; 10 yrs. both.

471:37 The Bhágavata says, 'more than a hundred.' The commentator explains it: 112. The Váyu and Matsya have the same period.

471:38 The names of the four princes agree in all the authorities. The Matsya transfers the character of Vyasaní to the minister, with the further addition of his being a Brahman; Dwija. In the lists given by Sir Wm. Jones and Col. Wilford, the four Káńwas are said to have reigned 345 years; but in seven copies of the Vishńu P., from different parts of India, the number is, as given in the text, forty-five. There is however authority for the larger number, both in the text of the Bhágavata and the comment. The former has, #### and the latter, ### There is no doubt therefore of the purport of the text; and it is only surprising that such a chronology should have been inserted in the Bhágavata, not only in opposition to all probability, but to other authority. The Váyu and Matsya not only confirm the lower number by stating it as a total, but by giving it in detail; thus:

Vasudeva will reign	9 years
Bhúmimitra	14
Náráyańa	12
Suśarman	10
Total	45

And six copies of the Matsya concur in this statement.

472:39 The expressions Andhrajátiyas and Andhrabhrityas have much perplexed Col. Wilford, who makes three races out of one, Ándhras, Andhrajátiyas, and Andhrabhrityas. As. Res. IX. 101. There is no warrant for three races in the Puráńas, although the Matsya, and perhaps the Váyu, distinguishes two, as we shall hereafter see. Our text has but one, to which all the terms may be applied. The first of the dynasty was an Ándhra by birth or caste (játiya), and a servant (bhritya) of the last of the Káńwa race. So the Váyu; ###: the Matsya; ### and the Bhágavata; ###. The terms 'an Andhra by caste' and 'a Bhritya or servant,' with the addition, in the last passage, of Vrishala, 'a Śúdra,' all apply to one person and one dynasty. Wilford has made wild work with his triad. The name of the first of this race is variously read: Sindhuka, Váyu; Śiśuka, Matsya; Balin, Bhág.; and, according to Wilford, Chhismaka in the Brahmańd́a P., and Śúdraka or Śúraka in the Kumáriká Khańd́a of the Skánda P. As. Res. IX. 107. He reigned 23 years, Váyu and Matsya. If the latter form of his name be correct, he may be the king who is spoken of in the prologue to the Mrichchhakat́í.

472:40 10 yrs. V.; 18, M.

472:41 56 yrs. V.; 18, M.; 10, Brahmańd́a, Wilford; Simálakarńi, Mats.; Śántakarńa, Bhág.

472:42 Omitted, V.; 18 yrs. M.; Paurnamása, Bhág.

472:43 Omitted, V. and Bhág.; 56 yrs. M.; but the latter has before him a Śrívaswáni, 18 yrs.

472:44 18 yrs. M.

472:45 Apilaka, 12 yrs. V. and M.; Chivilika or Vivilika, Bhág.

472:46 Omitted, V. and M.

472:47 Patumávi, 24 yrs. V.; Drirhamána, Bhág.

473:48 Nemi-krishńa, 25 yrs. V.; Arisht́akarńi, 25 yrs. M.

473:49 Hála, 1 yr. V.; 5 yrs. M.; Háleya, Bhág.

473:50 Mandalaka, 5 yrs. M.; omitted, Bhág.

473:51 Puríshasena, 21 yrs. V.; Purindrasena, 5 yrs. Mats.; Puríshataru, Bhág.

473:52 Śátakarńi only, V. and M.; the first gives him three years, the second but one. Sunanda, Bhág.

473:53 Chakora, 6 months, V.; Vikarńi, 6 months, M.

473:54 28 yrs. V. and M.

473:55 Gotamíputra, 21 yrs. V. and M.

473:56 Pulomat, 28 yrs. M.; Purimat, Bhág.

473:57 Omitted, V.; 7 yrs. M.; Medhaśiras, Bhág.

473:58 Omitted, V.; 7 yrs. M.

473:59 29 yrs. V.; 9 yrs. M.

473:60 6 yrs. V. and M.

473:61 Dańd́aśrí, 3 yrs. V.; Chandraśrí, 10 yrs. M.; Chandravijaya, Bhág.

473:62 Pulovápi, 7 yrs. V.; Pulomat, 7 yrs. M.; Sulomadhi, Bhág.

473:63 The Váyu and Bhágavata state also 30 kings, and 456 years; the Matsya has 29 kings, and 460 years. The actual enumeration of the text gives but 24 names; that of the Bhágavata but 23; that of the Váyu but 17. The Matsya has the whole 29 names, adding several to the list of our text; and the aggregate of the reigns amounts to 435 years and 6 months. The difference between this and the total specified arises probably from some inaccuracy in the MSS. As this list appears to be fuller than any other, it may be advisable to insert it as it occurs in the Radcliffe copy of the Matsya P.

1.	Śiśuka	23	yrs.
2.	Krishńa	18
3.	Simalakarńi	18
4.	Purnotsanga	18
5.	Śrívaswáni	18
6.	Śátakarńi	56
7.	Lambodara	18
8.	Apítaka	12
9.	Sangha	18
10.	Śátakarńi	18
11.	Skandhaswáti	7
12.	Mrigendra	3
13.	Kuntalaswáti	28
14.	Swátikarńa	1
15.	Pulomávit	36
16.	Goraksháśwaśrí	25
17.	Hála	5
18.	Mantalaka	5
19.	Puríndrasena	5
20.	Rajádaswáti	0	6 months
21.	Śivaśwáti	28
22.	Gautamiputra	21
23.	Pulomat	28
24.	Śivaśrí	7
25.	Skandhaswáti	7
26.	Yajnaśrí	9
27.	Vijaya	6
28.	Vadaśrí	10
29.	Pulomat	7
	Total	435	yrs. 6 m.

Several of the names vary in this list from those in my copy. The adjuncts Swáti and Śátikarńa appear to be conjoined or not with the other appellations, according to the convenience of, the metre, and seem to be the family designations or titles. The dynasty is of considerable chronological interest, as it admits of some plausible verifications. That a powerful race of Andhra princes ruled in India in the beginning of the Christian era, we learn from Pliny, who describes them as possessed of thirty fortified cities, with an army of 100,000 men and 1000 elephants. The Andræ of this writer are probably the people of the upper part of the peninsula, Andhra being the proper designation of Telingana. The Peutingerian tables, however, place the Andre-Indi on the banks of the Ganges, and the southern princes may have extended or shifted the site of their power. Towards the close of the dynasty we find names that appear to agree with those of princes of middle India, of whom mention is made by the Chinese; as, Yue-gnai (Yajnaśrí), king of Kiapili, A. D. 408; Des Guignes, I. 45; and Ho-lo-mien (Pulomán), king of Magadhá in 621; ibid. I. 56. The Pauráńik lists place these two princes more nearly together, but we cannot rely implicitly upon their accuracy. Calculating from Chandragupta downwards, the Indian date of Yajna and the Chinese Yue-gnai corresponds; for we have,

10	Mauryas	137	yrs.
10	Śungas	112
4	Kańwas	45
27	Andhras	437
		731
	Deduct for Chandragupta's date	312	B. C.
		419	A. C.

A date remarkably near that derivable from the Chinese annals. If the Indian Pulomán be the same with the Chinese Ho-lo-mien, there must be some considerable omission in the Pauráńik dynasty. There is a farther identification in the case of Ho-lo-mien, which makes it certain that a prince of Magadhá is intended, as the place of his residence is called by the Chinese Kia-so-mo-pulo-ching and Potoli-tse-Ching; or in Sanscrit, Kusuma-pura and Pát́ali-putra. The equivalent of the latter name consists, not only in the identity of the sounds Pát́ali and Po-to-li, but in the translation of 'putra' by 'tse;' each word meaning in their respective languages 'son.' No doubt can be entertained therefore that the city intended is the metropolis of Magadhá, Pát́aliputra or Palibothra. Wilford identifies Pulomat or Pulomán with the Po-lo-muen of the Chinese; but Des Guignes interprets Po-lo-muen kuë, 'royaume des Brahmanes.' Buchanan (Hamilton), following the Bhágavata as to the name of the last king, Sulomadhi, would place him about A. D. 846; but his premises are far from accurate, and his deduction in this instance at least is of no weight. Geneal. of the Hindus, Introd. p. 16. He supposes the Andhra kings of Magadhá to have retained their power on the Ganges until the Mohammedan invasion, or the twelfth century, when they retired to the south, and reigned at Warankal in Telingana. Inscriptions and coins, however, confirm the statement of the Puráńas, that a different dynasty succeeded to the Andhras some centuries before the Mohammedan conquests; and the Chinese also record, that upon the death of the king of Magadhá, Ho-lo-mien (Puloman?), some time before A. D. 648, great troubles in India took place. Des Guignes. Some very curious and authentic testimony to the actual existence of these Andhra kings has been lately afforded by the discovery of an ancient inscription in Guzerat, in which Rudra Dámá, the Kshatrapa or Satrap of Surasht́ra, is recorded to have repeatedly overcome Śátakarńi, king of the southern country (Dakshińapatha). The inscription is without date, but it is in an old character, and makes mention of the two Maurya princes, Chandragupta and Aśoka, as if not very long prior to its composition. Mr. J. Prinsep, to whom we are indebted for the decyphering and translating of this important document, has been also successful in decyphering the legends on a series of coins belonging to the princes of Surásht́ra, amongst whom the name of Rudra Dámá occurs; and he is inclined, although with hesitation, to place these princes about a century after Anoka, or Rudra Dámá about 153 B. C. J. As. Soc. Bengal, May 1837, and April 1838. According to the computation hazarded above from our text, the race of Andhra kings should not commence till about 20 years B. C., which would agree with Pliny's notice of them; but it is possible that they existed earlier in the south of India, although they established their authority in Magadhá only in the first centuries of the Christian era.

475:64 These parallel dynasties are thus particularized in our other authorities:

Ábhíras, 7, M.; 10, V; kings of Avabhriti, 7, Bhág.

Garddabhins, 10, M. V. Bhág.

Śakas, 18, M. V.; Kankas, 16, Bhág.

Yavanas, 8, M. V. Bhág.

Tusháras, 14, M. V.; Tushkaras, 14, Bhág.

Marúńd́as, 13, V.; Purúńd́as, 13, M.; Surúńd́as, 10, Bhág.

Maunas, 18, V.; Húńas, 19, M.; Maulas, 11, Bhág.

Total--85 kings, Váyu; 89, Matsya; 76, and 1399 years, Bhág.

The other two authorities give the years of each dynasty severally. The numbers are apparently intended to be the same, but those of the Matsya are palpable blunders, although almost all the MSS. agree in the reading. The chronology of the Váyu is, Ábhíras, 67 years; Garddabhins, 72; Śakas, 380; Yavanas, 82; Tusháras, 500 (all the copies of the Matsya have 7000); Marúńd́as, 200; and Mlechchhas, intending perhaps Maunas, 300 yrs. Total 1601 years, or less than 19 years to a reign. They are not however continuous, but nearly cotemporary dynasties; and if they comprise, as they probably do, the Greek and Scythian princes of the west of India, the periods may not be very wide of the truth. The Matsya begins the list with one more dynasty, another Andhra (see n. 39), of whom there were seven: 'When the dominion of the Andhras has ceased, there shall be seven other Andhras, kings of the race of their servants; and then nine Ábhíras.' The passage of the Váyu, although somewhat similar in terms, has a different purport: 'Of these, the Andhras having passed away, there shall be seven cotemporary races; as, ten Ábhíras,' &c. The passage is differently read in different copies, but this is the only intelligible reading. At the same time it subsequently specifies a period for the duration of the Andhra dynasty different from that before given, or three hundred years, as if a different race was referred to: 'The Andhras shall possess the earth two hundred years and one hundred.' The Matsya has twice five hundred: 'The Śríparvatíya Andhras twice five hundred years.' One MS. has more consistently fifty-two years. But there is evidently something faulty in all the MSS. The expression of the Matsya, 'Śríparvatíya Andhras,' is remarkable; Śríparvat being in Telingana. There is probably some confusion of the two races, the Magadhá and Tailinga kings, in these passages of the Puráńas. The Bhágavata has a dynasty of seven Andhra kings, but of a different period (see n. 39). Col. Wilford has attempted a verification of these dynasties; in some instances perhaps with success, though certainly not in all. The Ábhíras he calls the shepherd kings of the north of India: they were more probably Greeks or Scythians or Parthians, along the lower Indus: traces of the name occur, as formerly observed, in the Abiria of Ptolemy, and the Áhírs as a distinct race still exist in Guzerat. Araish Mehfil. The Śakas are the Sacæ, and the duration of their power is not unlikely to be near the truth. The eight Yavana kings may be, as he supposes, Greek princes of Bactria, or rather of western India. The Tusháras he makes the Parthians. If the Bhágavata has the preferable reading, Tushkáras, they were the Tochari, a Scythian race. The Murúńd́as, or, as he has it, Maurúńd́as, he considers to be a tribe of Huns, the Morundæ of Ptolemy. According to the Matsya they were of Mlechchha origin, Mlechchha-sambhava. The Váyu calls them Arya-mlechchhas; quere, Barbarians of Ariana. Wilford regards the Maunas as also a tribe of Huns; and the word is in all the MSS. of the Matsya, Húńas; traces of whom may be still found in the west and south of India. Inscription at Merritch. Journ. R. As. vol. III. p. 103. The Garddabhins Wilford conjectures to be descendants of Bahram Gor, king of Persia; but this is very questionable. That they were a tribe in the west of India may be conjectured, as some strange tales prevail there of a Gandharba, changed to an ass, marrying the daughter of the king of Dhár. As. Res. VI. 35, and IX. 147; also 'Cutch' by Mrs. Postans, p. 18: fables suggested no doubt by the name Garddabha, signifying an ass. There is also evidently some affinity between these Garddabhins and the old Gadhia Pysa, or ass-money, as vulgarly termed, found in various parts of western India, and which is unquestionably of ancient date. Journ. As. Soc. Bengal, Dec. 1835, p. 688. It may be the coinage of the Garddabha princes; Garddabla, being the original of Gadha, meaning also an ass. I have elsewhere conjectured the possibility of their being current about a century and a half before our era. Journ. R. As. Soc. vol. III. 385. Col. Tod, quoting a parallel passage in Hindi, reads, instead of Garddhabhin, Gor-ind, which he explains the Indras or lords of Gor; but the reading is undoubtedly erroneous.

477:65 The copies agree in reading Pauras, but the commentator remarks that it is sometimes Maunas, but they have already been specified; unless the term be repeated in order to separate the duration of this dynasty from that of the rest. Such seems to be the purport of the similar passage of the Bhágavata. These kings (Andhras, &c.) will possess the earth 1099 years, and the eleven Maulas 300.' No such name as Pauras occurs in the other authorities. The analogy of duration identifies them with the Mlechchhas of the Váyu: 'Eleven Mlechchhas will possess the earth for three centuries:' and the Váyu may refer to the Maunas, as no other period is assigned for them. The periods of the Bhágavata, 1099 and 300, come much to the same as that of our text, 1390; the one including the three centuries of the Maunas, the other stating it separately. The Váyu apparently adds it to the rest, thus making the total 1601, instead of 1390. It is evident that the same scheme is intended by the several authorities, although some inaccuracy affects either the original statement or the existing manuscripts.

477:66 Kilakila, Kolakila, Kolikila, Kilinakila, as it is variously read. Sir Wm. Jones's Pandit stated that he understood it to be a city in the Mahratta country (As. Res. XI. 142); and there has been found a confirmation of his belief in an inscription, where Kilagila, as it is there termed, is called the capital of Márasinha Deva, king of the Konkan. Journ. R. As. Soc. vol. IV. p. 282. This inscription dates A. D. 1058. The Puráńas refer probably to a long antecedent date, when the Greek princes, or their Indo-Scythic successors, following the course of the Indus, spread to the upper part of the western coast of the peninsula. The text calls them Yavanas; and the Váyu and Matsya say they were Yavanas in institutions, manners, and policy. The Bhágavata names five of their princes, Bhutánanda, Bangiri, Śiśunandi, Yaśnandi, and Pravíra, who will reign 106 years, and they are therefore imperfect representatives of the series in our text. The Matsya has no farther specific enumeration of any dynasty. The Váyu makes Pravíra the son of Vindhyaśakti; the latter reigning 96 years, and the former 60: the latter is king of Kánchana puri, 'the golden city,' and is followed by four sons, whose names are not mentioned. Between Vindhyaśakti and Pravíra, however, a dynasty of kings is introduced, some of the names of which resemble those of the Kilakila princes of the text. They are, Bhogin the son of Seshanága, Sadáchandra, Nakhavat, Dhanadhamita, Vinśaja, Bhutinanda--at a period before the end of the Śungas? (the copies have ###)--Madhunandi, his younger brother Nandiyaśas; and in his race there will be three other Rájás, Dauhitra, Śiśuka, and Ripukáyán. These are called princes of Vidiśa or Videśa; the latter meaning perhaps 'foreign,' and constitute the Nága dynasty. Our text calls Vindhyaśakti a Murddhábhishikta, a warrior of a mixed race, sprung from a Brahman father and Kshatriya mother.

478:67 The text of this passage runs thus: ###. 'Their sons,' the commentator explains by 'thirteen sons of Vindhyaśakti and the rest.' The Bhágavata has a different statement, identifying the sons of the Vindhya race with the Báhlikas, and making them thirteen: 'The Báhlikas will be their thirteen sons.' As the commentator; 'There will be severally thirteen sons, called Báhlikas, of Bhútananda and the rest.' The following verse 'Pushpamitra, a king, and then Durmitra:' who or what they were does not appear. The commentator says, Pushpamitra was another king, and Durmitra was his son. Here is evidently careless and inaccurate compilation. The Váyu, though not quite satisfactory, accords better with our text. 'Pravíra,' it says, will have four sons: when the Vindhya race is extinct, there will be three Báhlíka kings, Supratíka, Nabhíra, who will reign thirty years, and Śakyamánábhava (quere this name), king of the Mahishas. The Pushpamitras will then be, and the Pat́umitras also, who will be seven kings of Mekalá. Such is the generation.' The plural verb with only two Báhlíka names indicates some omission, unless we correct it to it 'they two will reign;' but the following name and title, Śakyamánábhava, king of the Mahishas, seems to have little connexion with the Báhlikas. If, in a subsequent part of the citation, the reading 'trayodaśa' be correct, it must then be thirteen Pat́umitras; but it will be difficult to know what to do with Sapta, 'seven' If for Santati we might read Saptati, 'seventy,' the sense might be, 'these thirteen kings ruled for seventy-seven years.' However this may be, it seems most correct to separate the thirteen sons or families of the Vindhya princes from the three Báhlikas, and them from the Pushpamitras and Pat́umitras, who governed Mekalá, a country on the Narbada (see p. 186. n. 18). What the Báhlikas, or princes of Balkh, had to do in this part of India is doubtful. The Durmitra of the Bhágavata has been conjectured by Col. Tod (Trans. R. As. Soc. I. 325) to be intended for the Bactrian prince Demetrius: but it is not clear that even the Bhágavata considers this prince as one of the Báhlikas, and the name occurs nowhere else.

479:68 For the situation of Kośalá, see p. 190. n. 79. The three copies of the Váyu read Komalá, and call the kings, the Meghas, more strong than sapient. The Bhágavata agrees with our text. The Váyu says of the Naishadhas, or kings of Nishadha, that they were all of the race of Nala. The Bhágavata adds two other races, seven Andhras (see note 63) and kings of Vaidúra, with the remark that these were all cotemporaries, being, as the commentator observes, petty or provincial rulers.

479:69 The Váyu has Viśwaspháńi and Viśwasphińi; the Bhágavata, Viśwasphúrtti, or in some MSS. Viśwaphúiji. The castes he establishes or places in authority, to the exclusion of the Kshatriyas, are called in all the copies of our text Kaivarttas, Pat́us, Pulindas, and Brahmans. The Váyu (three MSS.) has Kaivarttas, Panchakas, Pulindas, and Brahmans. The Bhágavata has, Pulindas, Yadus, and Mádrakas. The Váyu describes Viśwaspháńi as a great warrior, and apparently as a eunuch: He worshipped the gods and manes, and dying on the banks of the Ganges went to the heaven of Indra.

479:70 Such appears to be the purport of our text. The nine Nágas might be thought to mean the same as the descendants of Śesha Nága, but the Váyu has another series here, analogous to that of the text: 'The nine Náka kings will possess the city Champávatí, and the seven Nágas (?) the pleasant city Mathura. Princes of the Gupta race will possess all these countries, the banks of the Ganges to Prayága and Sáketa and Magadhá.' This account is the most explicit, and probably most accurate, of all. The Nákas were Rájás of Bhágalpur; the Nágas, of Mathura; and the intermediate countries along the Ganges were governed by the Guptas, or Rájás of the Vaiśya caste. The Bhágavata seems to have taken great liberties with the account, as it makes Viśwasphúrtti king over Anugangá, the course of the Ganges from Haridwar, according to the commentator, to Prayága, residing at Padmávatí: omitting the Nágas altogether, and converting 'gupta' into an epithet of 'medini,' the preserved or protected earth. Wilford considers the Nágas, Nákas, and Guptas to be all the same: he says, 'Then came a dynasty of nine kings, called the nine Nágas or Nágas; these were an obscure tribe, called for that reason Guptavanśas, who ruled in Padmávati.' That city he calls Patna; but in the Málati and Mádhava, Padmávatí lies amongst the Vindhya hills. Kántipuri he makes Cotwal, near Gwalior. The reading of the Váyu, Champávati, however, obviates the necessity of all vague conjecture. According to Wilford there is a powerful tribe still called Nákas between the Jamuna and the Betwa. Of the existence and power of the Guptas, however, we have recently had ample proofs from inscriptions and coins, as in the Chandragupta and Samudragupta of the Allatabad column; Journ. As. Soc. Bengal, March and June, 1834; and Kumáragupta, Chandragupta, Samudragupta, Śaśigupta, &c. on the Archer coins, found at Kanoj and elsewhere; As. Res. XVII. pl. 1. fig. 5, 7, 13, 19; and Journ. As. Soc. Bengal, Nov. 1835, pl. 38 and 39; and in other numbers of the same Journal: in all which, the character in which the legends are written is of a period prior to the use of the modern Devanagari, and was current in all probability about the fifth century of our era, as conjectured by Mr. Prinsep: see his table of the modifications of the Sanscrit alphabet from 543 B. C. to 1200 A. D. Journ. As. Soc. Bengal, March 1838.

480:71 The Váyu also mentions the descendants of Devarakshita or Daivarakshitas as kings of the Kośalas, Támralipta, and the sea coast; so far conforming with our text as to include the western parts of Bengal, Tamlook, Medinipur, and Orissa. One copy reads Andhra, perhaps for Od́ra, Orissa; and one has Champá for the capital, which is probably an error, although the two other MSS., being still more faulty, do not offer the means of correction.

480:72 The Váyu has the same. The countries are parts of Orissa and Berar.

480:73 The Váyu has sons of Mańidhańya for the ruling dynasty, but names the countries those of the Naishadhas, Yudakas, Śaśikas, and Kálatoyas. The first name applies to a tract of country near the Vindhya mountains, but the last to a country in the north. The west or southwest, however, is probably intended in this place.

481:74 The Stri Rájya is usually placed in Bhote. It may perhaps here designate Malabar, where polyandry equally prevails. Múshika, or the country of thieves, was the pirate coast of the Konkan. The Váyu reads Bhokshyaka or Bhokhyaka for Múshika. The Bhágavata omits all these specifications subsequent to the notice of Viwasphúrtti.

481:75 From this we might infer that the Vishńu P. was compiled when the Mohammedans were making their first encroachments on the west. They seem to have invaded and to have settled in Sindh early in the eighth century, although Indian princes continued on the Indus for a subsequent period. Scriptor. Arab. de rebus Indicis. Gildemeister, p. 6. They were engaged in hostilities in 698 or 700 with the prince of Kabul, in whose name, however disguised by its Mohammedan representations of Ratil, Ratbal, or Ratibal, it is not difficult to recognise the genuine Hindu appellation of Ratanpál, or Ratnapál. Their progress in this direction has not been traced; but at the period of their invasion of Sindh they advanced to Multan, and probably established themselves there and at Lahore within a century. Kashmir they did not occupy till a much later date, and the Rája Tarangini takes no notice of any attacks upon it; but the Chinese have recorded an application from the king of Kashmir, Chin-tho-lo-pi-li, evidently the Chandrápid́a of the Sanscrit, for aid against the Arabs, about A. D. 713. Gildemeister, p. 13. Although, therefore, not actually settled at the Panjab so early as the beginning, they had commenced their incursions, and had no doubt made good their footing by the end of the eighth or commencement of the ninth century. This age of the Puráńa is compatible with reference to the cotemporary race of Gupta kings, from the fourth or fifth to the seventh or eighth century; or, if we are disposed to go farther back, we may apply the passage to the Greek and Indo-Scythian princes. It seems more likely to be the former period; but in all such passages in this or other Puráńas there is the risk that verses inspired by the presence of Mohammedan rulers may have been interpolated into the original text. Had the Mohammedans of Hindustan, however, been intended by the latter, the indications would have been more distinct, and the localities assigned to them more central. Even the Bhágavata, the date of which we have good reason for conjecturing to be the middle of the twelfth century, and which influenced the form assumed about that time by the worship of Vishńu, cannot be thought to refer to the Mohammedan conquerors of upper India. It is there stated, that rulers fallen from their castes, or Śúdras, will be the princes of Saurásht́ra, Avanti, Abhíra, Śúra, Arbuda, and Málava; and barbarians, Śúdras, and other outcastes, not enlightened by the Vedas, will possess Káshmír, Kauntí, and the banks of the Chandrabhágá and Indus.' Now it was not until the fourteenth and fifteenth centuries that the Mohammedans established themselves in Guzerat and Malwa, and the Bhágavata was unquestionably well known in various parts of India long before that time. (Account of Hindu Sects, As. Res. vol. XVI.) It cannot therefore allude to Mohammedans. By specifying the princes as seceders from the Vedas, there is no doubt that the barbarians and outcastes intended are so only in a religious sense; and we know from indisputable authorities that the western countries, Guzerat, Abu, Málava, were the chief seats, first of the Buddhists, and then of the Jainas, from a period commencing perhaps before the Christian era, and scarcely terminating with the Mohammedan conquest. Inscriptions from Abu, As. Res. vol. XVI.

482:76 The commentator, having no doubt the existing state of things in view, interprets the passage somewhat differently: the original is, ###. The comment explains 'strong', and adds, the Mlechchhas will be in the centre, and the Áryyas at the end:' meaning, if any thing, that the unbelievers are in the heart of the country, and the Hindus on the borders: a description, however, never correct, except as applicable to the governments; and in that case inconsistent with the text, which had previously represented the bordering countries in the hands of outcastes and heretics. All that the text intends, is to represent infidels and foreigners high in power, and the Brahmans depressed. It is not unlikely that the reading is erroneous, notwithstanding the copies concur, and that the passage should be here the same as that of the Váyu; 'Intermixed with them, the nations, adopting every where barbaric institutions, exist in a state of disorder, and the subjects shall be destroyed.' The expression Mlechchhácháráścha being used instead of Mlechchhaścháryáścha. A passage similar to that of the text, noticing the intermixture of Hindus and barbarians, occurs in a different place (see p. 175. n. 4), and designates tare condition of India in all ages: at no period has the whole of the population followed Brahmanical Hinduism.

483:77 That is, there will be no Tírthas, places held sacred, and objects of pilgrimage; no particular spot of earth will have any especial sanctity.

483:78 Gifts will be made from the impulse of ordinary feeling, not in connexion with religious rites, and as an act of devotion; and ablution will be performed for pleasure or comfort, not religiously with prescribed ceremonies and prayers.

483:79 The expression Sadveśadhárin is explained to mean either one who wears fine clothes, or who assumes the exterior garb of sanctity. Either interpretation is equally allowable.

484:80 The Bhágavata agrees with the text in these particulars. The chief star of Tishya is δ in the constellation Cancer.

484:81 All the copies concur in this reading. Three copies of the Váyu assign to the same interval 1050 years: and of the Matsya five copies have the same, or 1050 years; whilst one copy has 1500 years. The Bhágavata has 1115 years; which the commentator explains, 'a thousand years and a hundred with fifteen over.' He notices nevertheless, although he does not attempt to account for the discrepancy, that the total period from Paríkshit to Nanda was actually, according to the duration of the different intermediate dynasties, as enumerated by all the authorities, fifteen centuries; viz.

Magadhá kings	1000	yrs.
Pradyota, &c.	138
Śiśunága, &c.	362
	1500

The shorter period is best proportioned to the number of kings; for reckoning from Sahadeva, who was cotemporary with Paríkshit, and taking the number of the Várhadrathas from the Matsya, we have thirty-two of them, five of the Pradyota race, and ten Śaiśunágas, or in all forty-seven; which, as the divisor of 1050, gives rather more than twenty-two years to a reign. The Váyu and the Matsya further specify the interval from Nanda to Pulomat, the last of the Ándhra kings, as being 836 years; a total that does notagree exactly with the items previously specified:

9	Nandas	100	yrs.
10	Mauryas	137
10	Śungas	112
4	Kańwas	45
29	Andhras	460
62		854

In either case the average duration of reign is not improbable, as the highest number gives less than fourteen years to each prince. It is important to remember that the reign of Paríkshit is, according to Hindu chronology, coeval with the commencement of the Kali age; and even therefore taking the longest Pauráńik interval we have but sixteen centuries between Chandragupta--or considering him as the same with Sandrocoptos, nineteen centuries B. C.--for the beginning of the Kali age. According to the chronology of our text, however, it would be but B. C. 1415; to that of the Váyu and Matsya, B. C. 1450; and to that of the Bhágavata, 1515. According to Col. Wilford's computations (As. Res. vol. IX. Chron. Table, p. 116) the conclusion of the great war took place B. C. 1370: Buchanan conjectures it to have occurred in the thirteenth century B. C. Vyása was the putative father of Páńd́u and Dhritarásht́ra, and consequently was cotemporary with the heroes of the great war. Mr. Colebrooke infers from astronomical data that the arrangement of the Vedas attributed to Vyása took place in the fourteenth century B.C. Mr. Bentley brings the date of Yudhisht́hira, the chief of the Páńd́avas, to 575 B. C. (Historical View of Hindu Astronomy, p. 67); but the weight of authority is in favour of the thirteenth or fourteenth century B. C. for the war of the Mahábhárata, and the reputed commencement of the Kali age.

485:82 A similar explanation is given in the Bhágavata, Váyu, and Matsya Puráńas; and like accounts from astronomical writers are cited by Mr. Colebrooke, As. Res. vol. IX. p. 358. The commentator on the Bhágavata thus explains the notion: "The two stars (Pulaha and Kratu) must rise or be visible before the rest, and whichever asterism is in a line south from the middle of those stars, is that with which the seven stars are united; and so they continue for one hundred years." Col. Wilford has also given a like explanation of the revolution of the Rishis; As. Res. vol. IX. p. 83. According to Bentley the notion originated in a contrivance of the astronomers to shew the quantity of the precession of the equinoxes. "This was by assuming an imaginary line or great circle passing through the poles of the ecliptic and the beginning of the fixed Maghá, which circle was supposed to cut some of the stars in the Great Bear. The seven stars in the Great Bear the circle so assumed was called the line of the Rishis, and being fixed to the beginning of the lunar asterism Maghá, the precession would be solved by stating the degree &c. of any moveable lunar mansion cut by that fixed line or circle as an index. Historical View of Hindu Astronomy, p. 65.

486:83 The Bhágavata has the same; and this agrees with the period assigned for the interval between Paríkshit and Nanda of 1050 years; as, including Maghá, we have ten asterisms to Purváshád́há, or 1000 years. The Váyu and Matsya are so very inaccurate in all the copies consulted, that it is not safe to affirm what they mean to describe. Apparently they state that at the end of the Andhra dynasty the Rishis will be in Krittiká, which furnishes other ten asterisms; the whole being nearly in accordance with the chronology of the text, as the total interval from Paríkshit to the last of the Andhras is 1050 + 836 =1886, and the entire century of each asterism at the beginning and end of the series need not be taken into account. The copies of the Matsya read, 'The seven Rishis are on a line with the brilliant Agni;' that is, with Krittiká, of which Agni is the presiding deity. The Váyu intends in all probability the same phrase, but the three copies have, ### a very unintelligible clause. Again, it seems as if they intended to designate the end of the Andhra race as the period of a complete revolution, or 2700 years; for the Váyu has, 'The races at the end of the Andhas will be after 2700 years:' the Matsya has, ### and at the close of the passage, after specifying as usual that 'the seven Rishis were in Maghá in the time of Paríkshit,' the Váyu adds, ### a passage which, though repeated in the MSS., is obviously most inaccurate; although it might perhaps be understood to intimate that the Rishis will be in the twenty-fourth asterism after the Andhra race; but that would give only 1400 years from Paríkshit to Pulomat; whilst if the twenty-fourth from Maghá was intended, it would give 2400 years: both periods being incompatible with previous specifications. The Matsya has a different reading of the second line, but one not much more satisfactory; 'A hundred years of Brahmá will be in the twenty-fourth (asterism?).' In neither of these authorities, however, is it proposed by the last-cited passages to illustrate the chronology of princes or dynasties: the specification of the period, whatever it may be, is that of the era at which the evil influence of the Kali age is to become most active and irresistible.

487:84 The Bhágavata has the same. Devápi, as the commentator observes, being the restorer of the lunar, and Maru of the solar race.

489:85 To be the cause of Sankalpa, 'conviction,' 'belief;' and Vikalpa, 'doubt,' 'disbelief.' The Bhágavata indulges in a similar strain, and often in the same words. The whole recalls the words of the Roman satirist;

. . . I, demens, et sævas curre per Alpes,
Ut pueris placeas, et declamatio fias.

VISHŃU PURÁŃA.

BOOK V.

CHAP. I.

The death of Kansa announced. Earth, oppressed by the Daityas, applies to the gods. They accompany her to Vishńu, who promises to give her relief. Kansa imprisons Vasudeva and Devakí. Vishńu's instructions to Yoganidrá.

MAITREYA. 1--You have related to me a full account of all the different dynasties of kings, and of their successive transactions. I wish

now to hear a more particular description, holy Rishi, of the portion of Vishńu 2 that came down upon earth, and was born in the family of Yadu. Tell me also what actions he performed in his descent, as a part of a part of the supreme, upon the earth 3.

PARÁŚARA.--I will relate to you, Maitreya, the account which you

have requested; the birth of a part of a part of Vishńu, and the benefits which his actions conferred upon the world.

Vasudeva formerly married the daughter of Devaka, the illustrious Devakí, a maiden of celestial beauty. After their nuptials, Kansa, the increaser of the race of Bhoja, drove their car as their charioteer. As they were going along, a voice in the sky, sounding aloud and deep as thunder, addressed Kansa, and said, "Fool that you are, the eighth child of the damsel whom you are driving in the car shall take away your life 4!" On hearing this, Kansa drew his sword, and was about to put Devakí to death; but Vasudeva interposed, saying, "Kill not Devakí, great warrior; spare her life, and I will deliver to you every child that she may bring forth." Appeased by which promise, and relying on the character of Vasudeva, Kansa desisted from the attempt.

At that time, Earth, overburdened by her load, repaired to mount Meru to an assembly of the gods, and addressing the divinities, with Brahmá at their head, related in piteous accents all her distress. "Agni," said Earth, "is the progenitor of gold; Súrya, of rays of light 5: the parent and guide of me and of all spheres is the supreme Náráyańa, who is Brahmá, the lord of the lord of patriarchs; the eldest of the eldest born; one with minutes and hours; one with time; having form, though indiscrete. This assemblage of yourselves, O gods, is but a part of him. The sun, the winds, the saints, the Rudras, the Vasus, the Aswins, fire, the patriarch creators of the universe, of whom Atri is the first, all are but forms of the mighty and inscrutable Vishńu. The Yakshas, Rákshasas, Daityas, spirits of evil, serpents, and children of Danu, the singers and nymphs of heaven, are forms of the great spirit, Vishńu. The heavens painted with planets, constellations, and stars; fire, water, wind, and myself, and every perceptible thing; the whole universe itself--consists of Vishńu. The multifarious forms of that manifold being encounter

and succeed one another, night and day, like the waves of the sea. At this present season many demons, of whom Kálanemi is the chief, have overrun, and continually harrass, the region of mortals. The great Asura Kálanemi 6, that was killed by the powerful Vishńu, has revived in Kansa, the son of Ugrasena, and many other mighty demons, more than I can enumerate, as Arisht́a, Dhenuka, Keśin, Pralamba, Naraka, Sunda, and the fierce Báńa, the son of Bali 7, are born in the palaces of kings. Countless hosts of proud and powerful spirits, chiefs of the demon race, assuming celestial forms, now walk the earth; and, unable to support myself beneath the incumbent load, I come to you for succour. Illustrious deities, do you so act that I may be relieved from my burden, lest helpless I sink into the nethermost abyss."

When the gods had heard these complaints of Earth, Brahmá at their request explained to them how her burden might be lightened. "Celestials," said Brahmá, "all that Earth has said is undoubtedly true. I, Mahádeva, and you all, are but Náráyańa; but the impersonations of his power are for ever mutually fluctuating, and excess or diminution is indicated by the predominance of the strong, and the depression of the weak. Come therefore, let us repair to the northern coast of the milky sea, and having glorified Hari, report to him what we have heard. He, who is the spirit of all, and of whom the universe consists, constantly, for the sake of Earth, descends in a small portion of his essence to establish righteousness below." Accordingly Brahmá, attended by the gods, went to the milky sea, and there, with minds intent upon him, praised him whose emblem is Garud́a.

"O thou," said Brahmá, "who art distinct from holy writ 8; whose double nature is twofold wisdom 9, superior and inferior, and who art the

essential end of both; who, alike devoid and possessed of form, art the twofold Brahma 10; smallest of the least, and largest of the large; all, and knowing all things; that spirit which is language; that spirit which is supreme; that which is Brahma, and of which Brahma is composed! Thou art the Rich, the Yajush, the Sáman, and the Atharvan Vedas. Thou art accentuation, ritual, signification, metre, and astronomy; history, tradition, grammar, theology, logic, and law: thou who art inscrutable. Thou art the doctrine that investigates the distinctions between soul, and life, and body, and matter endowed with qualities 11; and that doctrine is nothing else but thy nature inherent in and presiding over it 12. Thou art imperceptible, indescribable, inconceivable; without name, or colour, or hands, or feet; pure, eternal, and infinite. Thou hearest without ears, and seest without eyes. Thou art one and multiform. Thou movest without feet; thou seizest without hands. Thou knowest all, but art not by all to be known 13. He who beholds thee as the most subtile of atoms, not substantially existent, puts an end to ignorance; and final emancipation is the reward of that wise man whose understanding cherishes nothing other than thee in the form of supreme delight 14. Thou art the common centre of all 15, the protector of the

world; and all beings exist in thee: all that has been, or will be, thou art. Thou art the atom of atoms; thou art spirit; thou only art distinct from primeval nature 16. Thou, as the lord of fire in four manifestations 17, givest light and fertility to Earth. Thou art the eye of all, and wearer of many shapes, and unobstructedly traversest the three regions of the universe. As fire, though one, is variously kindled, and, though unchangeable in its essence, is modified in many ways, so thou, lord, who art one omnipresent form, takest upon thee all modifications that exist. Thou art one supreme; thou art that supreme and eternal state which the wise behold with the eye of knowledge. There is nothing else but thou, O lord; nothing else has been or will be. Thou art both discrete and indiscrete, universal and individual, omniscient, all-seeing, omnipotent, possessed of all wisdom and strength and power. Thou art liable neither to diminution nor increase; thou art independent and without beginning; thou art the subjugator of all. Thou art unaffected by weariness, sloth, fear, anger, or desire. Thou art free from soil, supreme, merciful 18, uniform, undecaying, lord over all, the stay of all, the fountain of light, imperishable. To thee, uninvested by material envelopes 19, unexposed to sensible imaginings, aggregate of elemental substance 20, spirit supreme, be adoration. Thou assumest a shape, O pervader of the universe, not as the consequence of virtue or vice, nor from any mixture of the two, but for the sole object of maintaining piety in the world 21."

The unborn, universal Hari, having heard with his mental ear these eulogiums, was pleased, and thus spake to Brahmá: "Tell me, Brahmá, what you and the gods desire: speak boldly, certain of success." Brahmá, beholding the divine, universal form of Hari, quickly prostrated himself, and again renewed his praises. "Glory to thee, the thousand-formed, the thousand-armed, the many-visaged, many-footed; to thee, the illimitable author of creation, preservation, and destruction; most subtile of the subtile, most vast of the great: to thee, who art nature, intellect, and consciousness; and who art other spirit even than the spiritual root of those principles 22. Do thou shew favour upon us. Behold, lord, this earth, oppressed by mighty Asuras, and shaken to her mountain basements, comes to thee, who art her invincible defender, to be relieved from her burden. Behold me, Indra, the Aswins, Varuńa, and Yama, the Rudras, the Vasus, the suns, the winds, fire, and all other celestials, prepared to execute whatever thou shalt will that we shall do. Do thou, in whom there is no imperfection, O sovereign of the deities, give thy orders to thy servants: lo, we are ready."

When Brahmá had ended, the supreme lord plucked off two hairs, one white and one black, and said to the gods, "These my hairs shall descend upon earth, and shall relieve her of the burden of her distress 23.

Let all the gods also, in their own portions, go down to earth, and wage war with the haughty Asuras, who are there incorporate, and who shall every one of them be destroyed. Doubt not of this: they shall perish before the withering glance of mine eyes. This my (black) hair shall be impersonated in the eighth conception of the wife of Vasudeva, Devakí, who is like a goddess; and shall slay Kansa, who is the demon Kálanemi." Thus having spoken, Hari disappeared; and the gods bowing to him, though invisible, returned to the summit of mount Meru, from whence they descended upon earth.

The Muni Nárada informed Kansa that the supporter of the earth, Vishńu, would be the eighth child of Devakí; and his wrath being excited by this report, he placed both Vasudeva and Devakí in confinement. Agreeably to his promise, the former delivered to Kansa each infant as soon as it was born. It is said that these, to the number of six, were the children of the demon Hirańyakaśipu, who were introduced into the womb of Devakí, at the command of Vishńu, during the hours of Devakí's repose, by the goddess Yoganidrá 24, the great illusory energy of Vishńu, by whom, as utter ignorance, the whole world is beguiled. To her Vishńu said, "Go, Nidrá, to the nether regions, and by my command conduct successively six of their princes to be conceived of Devakí. When these shall have been put to death by Kansa, the seventh conception shall be formed of a portion of Śesha, who is a part of me; and this you shall transfer, before the time of birth, to Rohińí, another wife of Vasudeva, who resides at Gokula. The report shall run, that Devakí miscarries, through the anxiety of imprisonment, and dread of the Rájá of the Bhojas. From being extracted from his mother's womb, the child shall be known by the name of Sankarshańa, and he shall be valiant and strong, and like the peak of the white mountain in

bulk and complexion. I will myself become incarnate in the eighth conception of Devakí; and you shall immediately take a similar character as the embryo offspring of Yaśodá. In the night of the eighth lunation of the dark half of the month Nabhas, in the season of the rains, I shall be born. You shall receive birth on the ninth. Impelled and aided by my power, Vasudeva shall bear me to the bed of Yaśodá, and you to that of Devakí. Kansa shall take you, and hold you up to dash you against a stone; but you shall escape from his grasp into the sky, where the hundred-eyed Indra shall meet and do homage to you, through reverence for me, and shall bow before you, and acknowledge you as his sister. Having slain Sumbha, Nisumbha, and numerous other demons 25, you shall sanctify the earth in many places 26. Thou art wealth, progeny, fame, patience, heaven and earth, fortitude, modesty, nutrition, dawn, and every other female (form or property). They who address thee morning and afternoon with reverence and praise, and call thee Áryá, Durgá, Vedagarbhá, Ambiká, Bhadrá, Bhadrakálí, Kshemí, or Kshemankarí, shall receive from my bounty whatever they desire. Propitiated with offerings of wine and flesh and various viands, thou shalt bestow upon mankind all their prayers. Through my favour all men shall ever have faith in thee. Assured of this, go, goddess, and execute my commands."

Footnotes

491:1 The whole of this book is dedicated to the biography of Krishńa. Many of the Puráńas omit this subject altogether, or only allude to it occasionally. In others it is equally prominent. The Bráhma P. gives the story exactly in the same words as our text: which has the best right to them may be questioned; but, as it is usually met with, the Bráhma P. is a very heterogeneous compilation. The Hari Vanśa has a narrative more detailed than that of the text, with additions and embellishments of its own. The Brahma Vaivartta throughout celebrates the acts of Krishńa; and one portion of it, the Krishńa Janma Khańd́a, especially describes his boyhood and youth. The incidents are the same in general as those in the text, but they are lost amidst interminable descriptions of Krishńa's sports with the Gopís and with his mistress Rádhá, a person not noticed elsewhere; the whole is in a style indicative of a modern origin. The Agni P. and Padma P. (Uttara Khańd́a) have accounts of Krishńa, but they are mere summaries, compiled evidently from other works. The principal authority for the adventures of Krishńa is the Bhágavata, the tenth book of which is exclusively devoted to him. It is this work which has, no doubt, mainly extended the worship of Krishńa, as its popularity is evinced by its having been translated into all the spoken languages of India professing to have a literature. The Prem-sagar, its Hindi version, is well known; but there are also translations in Mahratta, Telugu, Tamil, &c. It does not seem likely, however, that the Vishńu P. has copied the Bhágavata; for although. its greater conciseness may sometimes look like abridgment, yet the descriptions are generally of a more simple and antiquated character. Here, as usual, the Mahábhárata is no doubt the earliest extant authority; but it is not the earliest, for whilst it omits to narrate most of his personal adventures unconnected with his alliance with the Páńd́avas, it often alludes to them, and names repeatedly his capital, his wives, and his progeny. It also devotes a section, the Mauśala P., to the destruction of the Yádavas. The story of Krishńa the prince and hero must have been complete when the Mahábhárata was compiled. It is doubtful, however, if Krishńa the boy, and his adventures at Vrindávan, were not subsequent inventions. There are no allusions to them in the poem, of an unsuspicious nature. The only ones that I have met with are contained in a speech by Śiśupála, Sabhá P., vol. I. p. 360, in which he reviles Krishńa; but they may easily have been interpolated. There may be others scattered through the poem, but I have not observed them.

492:2 The notices of Krishńa's origin and character in various passages of the Mahábhárata are by no means consistent, and indicate different dates at least. In an address to him by Arjuna, Vana P., vol. I. p. 436, he is said to have passed thousands of years in various holy places, engaged in arduous penances. He is frequently identified with the Rishi Náráyańa, or he and Arjuna are said to be Nara and Náráyańa. In the Dána-dharma he is represented as a worshipper of Śiva, and propitiating him and his wife Umá, and receiving as boons from them wives and children. As a warrior and prince he is always on the scene; but he is repeatedly called an Anśa, or portion of Vishńu; whilst in a great number of places he is identified with Vishńu or Náráyańa, and is consequently 'all things.' This latter is his character, of course, amongst the Vaishńavas, agreeably to the text of the Bhágavata: 'Krishńa is the lord (Vishńu) himself.'

492:3 This is a still farther diminution of Krishńa's dignity; he is not even a part, but 'a part of a part,' Anśánśávatára: but this, the commentator maintains, is to be understood only of his form or condition as man, not of his power, as it suffered no diminution, either in its primary or secondary state, as light by suffusion suffers no decrease; and a verse of the Veda is cited to this effect: 'Though that which is full be taken from what is full, yet the remainder is undiminished;' 'Krishńa is nevertheless the very supreme Brahma, though it be a mystery how the supreme should assume the form of a man.' So the Bhágavata in one passage predicts that the Para-purusha, Purushottama or Vishńu, will be born visibly in the dwelling of Vasudeva.

493:4 The Bhágavata tells the circumstance as in the text. The Hari Vanśa makes Nárada apprise Kansa of his danger. Nárada's interposition is not mentioned until afterwards by our authority. Devakí is the cousin of Kansa: see p. 436.

493:5 Agni, or fire, refines gold, burns away the dross, according to the commentator. The sun is the lord of the rays of light; or, as the cause of rain and vegetation, the lord of cattle. The phrase is, ###.

494:6 According to the Váyu, Kálanemi or Kayabadha was a son of Virochana, the grandson of Hirańyakaśipu: his death is described in the Hari Vanśa.

494:7 These appear subsequently in the narration, and are destroyed by Krishńa.

494:8 Anámnáya; not the immediate object of the Vedas, which is devotion, not abstraction; ritual or worship, not knowledge.

494:9 The two kinds of knowledge are termed Pará, 'supreme,' and Apará, 'other' or 'subordinate;' the first is knowledge of Para Brahma, of spirit abstractedly considered, perfect knowledge derived from abstraction; the second is knowledge of Śabda Brahma, of spirit as described and taught in the Vedas, or their supplementary branches. The identity of the supreme with both descriptions of holy knowledge pervades the whole of the address.

495:10 Para Brahma and Śabda Brahma: see the preceding note.

495:11 The doctrine alluded to may be either intended generally, or in the several instances, the discussion of the spiritual soul and living soul, of body subtile and sensible, and of matter endowed with qualities, reference may be purposed to the Vedánta, Yoga, and Sánkhya systems.

495:12 That is, as the Śabda Brahma, the supreme is identical with philosophical doctrines, being the object, the instigator, and the result.

495:13 This is taken from the Vedas, the original of which is quoted and translated by Sir Win. Jones: see his Works, XIII. 368. The passage is thus cited by the commentator on our text: 'Without hand or foot he runs, he grasps; without eyes he sees; and without ears he hears: he knoweth all that may be known, and no one knoweth him. Him they call the first great spirit.'

495:14 Varenya rúpa, explained by Paramánanda múrtti; he whose form or impersonation is supreme felicity.

495:15 Literally 'navel of all.' The passage is also read 'Thou art all and the first;' the cause or creator.

496:16 Or the passage is understood, 'Thou art one subsequently to Prakriti;' that is, thou art Brahmá, the active will of the supreme, creating forms from rudimental matter.

496:17 As the three fires enjoined by the Vedas, and the fire metaphorically of devotion; or lightnings, solar heat, fire generated artificially, and the fire of digestion or animal fire; or Vishńu in that character bestows beauty, vigour, power, and wealth.

496:18 Príta: one copy has Śánta, 'calm,' 'undisturbed.'

496:19 Beyond the separate layers or envelopes of elementary substances (see p. 19); or, according to the Vedánta notions, uninvested by those grosser sheaths or coverings, derived from food and the like, by which subtile body is enclosed.

496:20 Mahávibhúti sansthána. Vibhúti is explained by Prapancha, sensible, material, or elementary substance, constituting body.

496:21 The passage is somewhat obscurely expressed, and is differently interpreted; it is, 'Not from no cause, nor from cause, nor from cause and no cause.' The term 'no cause' may, the commentator says, designate fixed prescribed duties, the Nityakarma; 'cause' may signify occasional sacrifices, the Kámya-karma: neither of these can form any necessity for Vishńu's descent, as they might of a mere mortal's being born on the earth: or Kárańa is explained to mean 'obtaining pleasure,' from Ka and Árańa, 'obtaining;' obtaining happiness, or the cause of it, piety, virtue; and with the negative, Akárańa, the reverse, pain, the consequence of wickedness. The purport is clear enough; it is merely meant to state that Vishńu is not subject to the necessity which is the cause of human birth.

497:22 The term Pradhána, which is repeated in this passage, is explained in the second place to mean Pumán, 'soul' or 'spirit.'

497:23 The same account of the origin of Krishńa is given in the Mahábhárata, Ádi P., vol. I. p. 266. The white hair is impersonated as Balaráma; the black, as Krishńa. The commentator on our text maintains that this is not to be literally understood: 'Vishńu did not intend that the two hairs should become incarnate, but he meant to signify, that, should he send them, they would be more than sufficient to destroy Kansa and his demons: or the birth of Ráma and Krishńa was a double illusion, typified by the two hairs.' This seems to be a refinement upon an older and somewhat undignified account of the origin of Krishńa and his brother. The commentator on the Mahábhárata argues that they are to be understood merely as the media by which Devakí and Rohíní conceived.

498:24 Yoganidrá is the sleep of devotion or abstraction, the active principle of illusion, personified, and also termed Máyá and Mahamáyá, also Avidyá or ignorance. In the Durgá Máhátmya of the Márkańd́eya Puráńa a she appears as Deví or Durgá, the Śakti or bride of Śiva; but in our text as Vaishńavi, or the Śakti of Vishńu.

499:25 Allusion is here made to the exploits of Durgá, as celebrated especially in the Durgá Máhátmya; and it must be posterior to the date of that or some similar composition. The passage may be an interpolation, as the Márkańd́eya P. in general has the appearance of being a more recent compilation than the Vishńu.

499:26 This refers to the Pít́ha sthánas, 'fifty-one places,' where, according to the Tantras, the limbs of Śatí fell, when scattered by her husband Śiva, as he bore her dead body about, and tore it to pieces, after she had put an end to her existence at Daksha's sacrifice. This part of the legend seems to be an addition to the original fable made by the Tantras, as it is not in the Puráńas (see the story of Daksha's sacrifice). It bears some analogy to the Egyptian fable of Isis and Osiris. At the Pít́ha sthánas, however, of Jwálámukhí, Vindhyavásiní, Kálíghát, and others, temples are erected to the different forms of Deví or Śatí, not to the phallic emblem of Mahádeva, which, if present, is there as an accessory and embellishment, not as a principal, and the chief object of worship is a figure of the goddess; a circumstance in which there is an essential difference between the temples of Durgá and shrines of Osiris.

CHAP. II

The conception of Devakí: her appearance: she is praised by the gods.

THE nurse of the universe, Jagaddhátrí, thus enjoined by the god of gods, conveyed the six several embryos into the womb of Devakí 1, and transferred the seventh after a season to that of Rohińí; after which, Hari, for the benefit of the three regions, became incarnate as the conception of the former princess, and Yoganidrá as that of Yaśodá, exactly as the supreme Vishńu had commanded. When the portion of Vishńu had become incorporate upon earth, the planetary bodies moved in brilliant order in the heavens, and the seasons were regular and genial. No person could bear to gaze upon Devakí, from the light that invested her; and those who contemplated her radiance felt their minds disturbed. The gods, invisible to mortals, celebrated her praises continually from the time that Vishńu was contained in her person. "Thou," said the divinities, "art that Prakriti, infinite and subtile, which formerly bore Brahmá in its womb: then wast thou the goddess of speech, the energy of the creator of the universe, and the parent of the Vedas. Thou, eternal being, comprising in thy substance the essence of all created things, wast identical with creation: thou wast the parent of the triform sacrifice, becoming the germ of all things: thou art sacrifice, whence all fruit proceeds: thou art the wood, whose attrition engenders fire. As Adití, thou art the parent of the gods; as Diti, thou art the mother of the Daityas, their foes. Thou art light, whence day is begotten: thou art humility, the mother of true wisdom: thou art kingly policy, the parent of order: thou art modesty, the progenitrix of affection: thou art desire, of whom love is born: thou art contentment, whence resignation is derived: thou art intelligence, the mother of knowledge: thou art patience, the parent of fortitude: thou art the heavens, and thy children are the stars: and from thee does all that exists proceed. Such, goddess,

and thousands more, are thy mighty faculties; and now innumerable are the contents of thy womb, O mother of the universe. The whole earth, decorated with oceans, rivers, continents, cities, villages, hamlets, and towns; all the fires, waters, and winds; the stars, asterisms, and planets; the sky, crowded with the variegated chariots of the gods, and ether, that provides space for all substance; the several spheres of earth, sky, and heaven; of saints, sages, ascetics, and of Brahmá; the whole egg of Brahmá, with all its population of gods, demons, spirits, snake-gods, fiends, demons, ghosts, and imps, men and animals, and whatever creatures have life, comprised in him who is their eternal lord, and the object of all apprehension; whose real form, nature, name, and dimensions are not within human apprehension--are now with that Vishńu in thee. Thou art Swáhá; thou art Swadhá; thou art wisdom, ambrosia, light, and heaven. Thou hast descended upon earth for the preservation of the world. Have compassion upon us, O goddess, and do good unto the world. Be proud to bear that deity by whom the universe is upheld."

Footnotes

500:1 It is mentioned in the preceding chapter that they were all put to death, in which the Hari Vanśa concurs. The Bhágavata makes Kansa spare them, and restore them to their parents, as he had nothing to apprehend from their existence.

CHAP. III.

Birth of Krishńa: conveyed by Vasudeva to Mathurá, and exchanged with the new-born daughter of Yaśodá. Kansa attempts to destroy the latter, who becomes Yoganidrá.

THUS eulogized by the gods, Devakí bore in her womb the lotus-eyed deity, the protector of the world. The sun of Achyuta rose in the dawn of Devakí to cause the lotus petal of the universe to expand. On the day of his birth the quarters of the horizon were irradiate with joy, as if moonlight was diffused over the whole earth. The virtuous experienced new delight, the strong winds were hushed, and the rivers glided tranquilly, when Janárddana was about to be born. The seas with their own melodious murmurings made the music, whilst the spirits and the nymphs of heaven danced and sang: the gods, walking the sky, showered down flowers upon the earth, and the holy fires glowed with a mild and gentle flame. At midnight, when the supporter of all was about to be born, the clouds emitted low pleasing sounds, and poured down rain of flowers.

As soon as Ánakadundubhi beheld the child, of the complexion of the lotus leaves, having four arms, and the mystic mark Śrívatsa on his breast, he addressed him in terms of love and reverence, and represented the fears he entertained of Kansa. "Thou art born," said Vasudeva, "O sovereign god of gods, bearer of the shell, the discus, and the mace; but now in mercy withhold this thy celestial form, for Kansa will assuredly put me to death when he knows that thou hast descended in my dwelling." Devakí also exclaimed, "God of gods, who art all things, who comprisest all the regions of the world in thy person, and who by thine illusion hast assumed the condition of an infant, have compassion upon us, and forego this thy four-armed shape, nor let Kansa, the impious son of Diti, know of thy descent."

To these applications Bhagavat answered and said, "Princess, in former times I was prayed to by thee and adored in the hope of progeny: thy prayers have been granted, for I am born thy son." So saying, he was silent: and Vasudeva, taking the babe, went out that same night; for the guards were all charmed by Yoganidrá, as were the warders at

the gates of Mathurá, and they obstructed not the passage of Ánakadundubhi. To protect the infant from the heavy rain that fell from the clouds of night, Śesha, the many-headed serpent, followed Vasudeva, and spread his hoods above their heads; and when the prince, with the child in his arms, crossed the Yamuná river, deep as it was, and dangerous with numerous whirlpools, the waters were stilled, and rose not above his knee.. On the bank he saw Nanda and the rest, who had come thither to bring tribute due to Kansa; but they beheld him not 1. At the same time Yaśodá was also under the influence of Yoganidrá, whom she had brought forth as her daughter, and whom the prudent Vasudeva took up, placing his son in her place by the side of the mother: he then quickly returned home. When Yaśodá awoke, she found that she had been delivered of a boy, as black as the dark leaves of the lotus, and she was greatly rejoiced.

Vasudeva, bearing off the female infant of Yaśodá, reached his mansion unobserved, and entered and placed the child in the bed of Devakí: he then remained as usual. The guards were awakened by the cry of the new-born babe, and, starting up, they sent word to Kansa that Devakí had borne a child. Kansa immediately repaired to the residence of Vasudeva, where he seized upon the infant. In vain Devakí convulsively entreated him to relinquish the child: he threw it ruthlessly against a stone; but it rose into the sky, and expanded into a gigantic figure, having eight arms, each wielding some formidable weapon. This terrific being laughed aloud, and said to Kansa, "What avails it thee, Kansa, to have hurled me to the ground? he is born who shall kill thee, the mighty one amongst the gods, who was formerly thy destroyer. Now quickly secure him, and provide for thine own welfare." Thus having spoken, the goddess, decorated with heavenly perfumes and garlands, and hymned by the spirits of the air, vanished from before the eyes of Bhoja rájá 2.

Footnotes

503:1 The Bhágavata more consistently makes Vasudeva find Nanda and the rest fast asleep in their houses, and subsequently describes their bringing tribute or tax (kara) to Kansa.

503:2 Chief of the tribe of Bhoja, a branch of the Yádavas: see p. 424.

CHAP. IV.

Kansa addresses his friends, announces their danger, and orders male children to be put to death.

KANSA, much troubled in mind, summoned all his principal Asuras, Pralamba, Keśin, and the rest, and said to them, "O valiant chiefs, Pralamba, Keśin, Dhenuka, Pútaná, Arisht́a, and all the rest of you, hear my words. The vile and contemptible denizens of heaven are assiduously plotting against my life, for they dread my prowess: but, heroes, I hold them of no account. What can the impotent Indra, or the ascetic Hara, perform? or what can Hari accomplish, except the murder of his foes by fraud? What have we to fear from the Ádityas, the Vasus, the Agnis, or any others of the immortals, who have all been vanquished by my resistless arms? Have I not seen the king of the gods, when he had ventured into the conflict, quickly retreat from the field, receiving my shafts upon his back, not bravely upon his breast? When in resentment he withheld the fertilizing showers from my kingdom, did not my arrows compel the clouds to part with their waters, as much as were required? Are not all the monarchs of the earth in terror of my prowess, and subject to my orders, save only Jarásandha my sire 1? Now, chiefs of the Daitya race, it is my determination to inflict still deeper degradation upon these evil-minded and unprincipled gods. Let therefore every man who is notorious for liberality (in gifts to gods and Brahmans), every man who is remarkable for his celebration of sacrifices, be put to death, that thus the gods shall be deprived of the means by which they subsist. T́he goddess who has been born as the infant child of Devakí has announced to me that he is again alive who in a former being was my death. Let therefore active search be made for whatever young children there may be upon earth, and let every boy in whom there are signs of unusual vigour be slain without remorse."

Having issued these commands, Kansa retired into his palace, and liberated Vasudeva and Devakí from their captivity. "It is in vain,"

said he to them, "that I have slain all your children, since after all he who is destined to kill me has escaped. It is of no use to regret the past. The children you may hereafter have may enjoy life unto its natural close; no one shall cut it short." Having thus conciliated them, Kansa, alarmed for himself, withdrew into the interior apartments of his palace.

Footnotes

504:1 Jarásandha, prince of Magadhá, was the father-in-law of Kansa.

CHAP. V.

Nanda returns with the infants Krishńa and Balaráma to Gokula. Pútaná killed by the former. Prayers of Nanda and Yaśodá.

WHEN Vasudeva was set at liberty, he went to the waggon of Nanda, and found Nanda there rejoicing that a son was born to him 1. Vasudeva spake to him kindly, and congratulated him on having a son in his old age. "The yearly tribute," he added, "has been paid to the king, and men of property should not tarry near the court, when the business that brought them there has been transacted. Why do you delay, now that your affairs are settled? Up, Nanda, quickly, and set off to your own pastures; and let this boy, the son whom Rohińí has borne me, accompany you, and be brought up by you as this your own son." Accordingly Nanda and the other cowherds, their goods being placed in their waggons, and their taxes having been paid to the king, returned to their village.

Some time after they were settled at Gokula, the female fiend Pútaná, the child-killer, came thither by night, and finding the little Krishńa asleep, took him up, and gave him her breast to suck 2. Now whatever child is suckled in the night by Pútaná instantly dies; but Krishńa, laying hold of the breast with both hands, sucked it with such violence, that he drained it of the life; and the hideous Pútaná, roaring aloud, and giving way in every joint, fell on the ground expiring. The inhabitants of Vraja awoke in alarm at the cries of the fiend, ran to the spot, and beheld Pútaná lying on the earth, and Krishńa in her arms. Yaśodá snatching up Krishńa, waved over him a cow-tail brush to guard him from harm, whilst Nanda placed dried cow-dung powdered upon his

head; he gave him also an amulet 3, saying at the same time, "May Hari, the lord of all beings without reserve, protect you; he from the lotus of whose navel the world was developed, and on the tip of whose tusks the globe was upraised from the waters. May that Keśava, who assumed the form of a boar, protect thee. May that Keśava, who, as the man-lion, rent with his sharp nails the bosom of his foe, ever protect thee. May that Keśava, who, appearing first as the dwarf, suddenly traversed in all his might, with three paces, the three regions of the universe, constantly defend thee. May Govinda guard thy head; Keśava thy neck; Vishńu thy belly; Janárddana thy legs and feet; the eternal and irresistible Náráyańa thy face, thine arms, thy mind, and faculties of sense. May all ghosts, goblins, and spirits malignant and unfriendly, ever fly thee, appalled by the bow, the discus, mace, and sword of Vishńu, and the echo of his shell. May Vaikunt́ha guard thee in the cardinal points; and in the intermediate ones, Madhusúdana. May Rishikeśa defend thee in the sky, and Mahídhara upon earth." Having pronounced this prayer to avert all evil, Nanda put the child to sleep in his bed underneath the waggon. Beholding the vast carcass of Pútaná, the cowherds were filled with astonishment and terror.

Footnotes

506:1 It is literally 'went to the cart' or 'waggon;' as if Nanda and his family dwelt in such a vehicle, as the Scythians are said to have done. The commentator explains Śakat́a 'the place of loosing or unharnessing the waggon.' In the Bhágavata, Vasudeva does not quit Mathurá, but goes to the halting ground of Nanda, who has come to that city to pay his taxes: explained by the comment.

506:2 In the Hari Vanśa this female fiend is described as coming in the shape of a bird.

507:3 The Rakshá, the preserver, or preservative against charms, is a piece of thread or silk, or some more costly material, bound round the wrist or arm, with an appropriate prayer such as that in the text. Besides its application to children, to avert the effects of evil eyes, or to protect them against Dains or witches, there is one day in the year, the Rákhí Purnimá, or full moon in the month of Śravan (July--August), when it is bound upon the wrists of adults by friendly or kindred Brahmans, with a short prayer or benediction. The Rákhí is also sent sometimes by persons of distinction, and especially by females, to members of a different family, or even race and nation, to intimate a sort of brotherly or sisterly adoption. Tod's Rajasthan, I. 312.

CHAP. VI.

Krishńa overturns a waggon; casts down two trees. The Gopas depart to Vrindávana. Sports of the boys. Description of the season of the rains.

ON one occasion, whilst Madhusúdana was asleep underneath the waggon, he cried for the breast, and kicking up his feet he overturned the vehicle, and all the pots and pans were upset and broken. The cowherds and their wives, hearing the noise, came exclaiming, "Ah! ah!" and there they found the child sleeping on his back. "Who could have upset the waggon?" said the cowherds. "This child," replied some boys, who witnessed the circumstance; "we saw him," said they, "crying, and kicking the waggon with his feet, and so it was overturned: no one else had any thing to do with it." The cowherds were exceedingly astonished at this account; and Nanda, not knowing what to think, took up the boy; whilst Yaśodá offered worship to the broken pieces of pots and to the waggon, with curds, flowers, fruit, and unbruised grain.

The initiatory rites requisite for the two boys were performed by Garga, who was sent to Gokula by Vasudeva for that purpose: he celebrated them without the knowledge of the cowherds 1; and the wise sage, eminent amongst the wise, named the elder of them Ráma, and the other Krishńa. In a short time they began to crawl about the ground, supporting themselves on their hands and knees, and creeping every where, often amidst ashes and filth. Neither Rohińí nor Yaśodá was able to prevent them from getting into the cowpens, or amongst the calves, where they amused themselves by pulling their tails. As they disregarded the prohibitions of Yaśodá, and rambled about together constantly, she became angry, and taking up a stick, followed them, and threatened the dark-complexioned Krishńa with a whipping. Fastening a cord round his waist, she tied him to the wooden mortar 2, and being in

a great passion, she said to him, "Now, you naughty boy, get away from hence if you can." She then went about her domestic affairs. As soon as she had departed, the lotus-eyed Krishńa, endeavouring to extricate himself, pulled the mortar after him to the space between two Arjuna trees that grew near together: having dragged the mortar between these trees, it became wedged awry there, and as Krishńa pulled it through, it pulled down the trunks of the trees. Hearing the crackling noise, the people of Vraja came to see what was the matter, and there they beheld the two large trees, with shattered stems and broken branches, prostrate on the ground, with the child fixed between them, with a rope round his belly, laughing, and shewing his white little teeth, just budded. It is hence that Krishńa is called Dámodara, from the binding of the rope (dáma) round his belly (udara) 3. The elders of the cowherds, with Nanda at their head, looked upon these circumstances with alarm, considering them as of evil omen. "We cannot remain in this place," said they; "let us go to some other part of the forest; for here many evil signs threaten us with destruction; the death of Pútaná, the upsetting of the waggon, and the fall of the trees without their being blown down by the wind. Let us depart hence without delay, and go to Vrindávana, where terrestrial prodigies may no more disturb us."

Having thus resolved, the inhabitants of Vraja communicated their intention to their families, and desired them to move without delay. Accordingly they set off with their waggons and their cattle, driving before them their bulls and cows and calves; the fragments of their household stores they threw away, and in an instant Vraja was overspread with flights of crows. Vrindávana was chosen by Krishńa, whom acts do not affect, for the sake of providing for the nourishment of the

kine; for there in the hottest season the new grass springs up as verdantly as in the rains. Having repaired, then, from Vraja to Vrindávana, the inhabitants of the former drew up their waggons in the form of a crescent 4.

As the two boys, Ráma and Dámodara, grew up, they were ever together in the same place, and engaged in the same boyish sports. They made themselves crests of the peacocks' plumes, and garlands of forest flowers, and musical instruments of leaves and reeds, or played upon the pipes used by the cowherds: their hair was trimmed like the wings of the crow 5, and they resembled two young princes, portions of the deity of war: they were robust, and they roamed about, always laughing and playing, sometimes with each other, sometimes with other boys; driving along with the young cowherds the calves to pasture. Thus the two guardians of the world were keepers of cattle, until they had attained seven years of age, in the cow-pens of Vrindavan.

Then came on the season of the rains, when the atmosphere laboured with accumulated clouds, and the quarters of the horizon were blended into one by the driving showers. The waters of the rivers rose, and overflowed their banks, and spread beyond all bounds, like the minds of the weak and wicked transported beyond restraint by sudden prosperity. The pure radiance of the moon was obscured by heavy vapours, as the lessons of holy writ are darkened by the arrogant scoffs of fools (and unbelievers). The bow of Indra held its place in the heavens all unstrung, like a worthless man elevated by an injudicious prince to honour. The white line of storks appeared upon the back of the cloud, in such contrast as the bright conduct of a man of respectability opposes to the behaviour of a scoundrel. The ever-fitful lightning, in its new alliance with the sky, was like the friendship of a profligate for a man

of worth. Overgrown by the spreading grain, the paths were indistinctly traced, like the speech of the ignorant, that conveys no positive meaning.

At this time Krishńa and Ráma, accompanied by the cow-boys, traversed the forests, that echoed with the hum of bees and the peacock's cry. Sometimes they sang in chorus, or danced together; sometimes they sought shelter from the cold beneath the trees; sometimes they decorated themselves with flowery garlands, sometimes with peacocks' feathers; sometimes they stained themselves of various hues with the minerals of the mountain; sometimes weary they reposed on beds of leaves, and sometimes imitated in mirth the muttering of the thundercloud; sometimes they excited their juvenile associates to sing, and sometimes they mimicked the cry of the peacock with their pipes. In this manner participating in various feelings and emotions, and affectionately attached to each other, they wandered, sporting and happy, through the wood. At eveningtide came Krishńa and Balaráma, like two cow-boys, along with the cows and the cowherds. At eveningtide the two immortals, having come to the cow-pens, joined heartily in whatever sports amused the sons of the herdsmen.

Footnotes

508:1 The Bhágavata describes Garga's interview with Nanda, and the inducements of the latter to keep the former's celebration of the Sanskáras, or initiatory rites of the two boys, secret from the Gopas. Garga there describes himself as the Purdhit, or family priest, of the Yádavas.

508:2 The Ulúkhala, or mortar is a large wooden bowl on a solid stand of timber, both cut out of one piece; the pestle is also of wood; and they are used chiefly for bruising or threshing unwinnowed corn, and separating the chaff from the grain. As important agents in household economy, they are regarded as sacred, and even hymned in the Vedas.

509:3 Our text, and that of the Hari Vanśa, take no notice of the legend of Nalakuvera and Mańigríva, sons of Kuvera, who, according to the Bhágavata, had been metamorphosed, through a curse of Nárada, into these two trees, and for whose liberation this feat of Krishńa was intended.

510:4 The Hari Vanśa, not satisfied with the prodigies which had alarmed the cowherds, adds another, not found, it is believed, any where else. The emigration, according to that work, originates, not with the Gopas, but the two boys, who wish to go to Vrindávana, and in order to compel the removal, Krishńa converts the hairs of his body into hundreds of wolves, who so harass and alarm the inhabitants of Vraja, that they determine to abandon their homes.

510:5 The Káka-paksha, or crow's wing, implies the hair left on each side of the head, the top being shaved.

CHAP. VII.

Krishńa combats the serpent Kálíya: alarm of his parents and companions: he overcomes the serpent, and is propitiated by him: commands him to depart from the Yamuná river to the ocean.

ONE day Krishńa, unaccompanied by Ráma, went to Vrindavan: he was attended by a troop of cowherds, and gaily decorated with wild flowers. On his way he came to the Yamuná, which was flowing in sportive undulations, and sparkling with foam, as if with smiles, as the waves dashed against the borders. Within its bed, however, was the fearful pool of the serpent Kálíya, boiling with the fires of poison 1; from the fumes of which, large trees upon the bank were blighted, and by whose waters, when raised by a gale into the air, birds were scorched. Beholding this dreadful lake, which was like another mouth of death, Madhusúdana reflected that the wicked and poisonous Kálíya, who had been vanquished by himself (in the person of Garud́a), and had been obliged to fly from the ocean (where he had inhabited the island Ramańaka), must be lurking at its bottom, and defiling the Yamuná, the consort of the sea, so that neither men nor cattle could slake their thirst by her waters. Such being the case, he determined to dislodge the Nága, and enable the dwellers of Vraja to frequent the vicinage without fear; for it was the especial purpose he considered of his descent upon earth to reduce to subjection all such violators of law. "Here," thought he, "is a Kadamba tree, which is sufficiently near; I can climb up it, and thence leap into the serpent's pool." Having thus resolved, he bound his clothes tightly about him, and jumped boldly into the lake of the serpent-king. The waters, agitated by his plunge amidst them, were scattered to a considerable distance from the bank, and the spray falling upon the trees, they were immediately set on fire by the heat of the

poisonous vapour combined with the water; and the whole horizon was in a blaze. Krishńa, having dived into the pool, struck his arms in defiance 3, and the snake-king, hearing the sound, quickly came forth: his eyes were coppery red, and his hoods were flaming with deadly venom: he was attended by many other powerful and poisonous snakes, feeders upon air, and by hundreds of serpent-nymphs, decorated with rich jewels, whose earrings glittered with trembling radiance as the wearers moved along. Coiling themselves around Krishńa, they all bit him with teeth from which fiery poison was emitted. Krishńa's companions, beholding him in the lake, encompassed by the snakes, twining around him, ran off to Vraja, lamenting and bewailing aloud his fate. "Krishńa," they called out, "has foolishly plunged into the serpent's pool, and is there bitten to death by the snake-king! Come and see." The cowherds and their wives and Yaśodá, hearing this news, which was like a thunderbolt, ran immediately to the pool, frightened out of their senses, and crying, "Alas! alas! where is he?" The Gopís were retarded by Yaśodá, who in her agitation stumbled and slipped at every step; but Nanda and the cowherds and the invincible Ráma hastened to the banks of the Yamuná, eager to assist Krishńa. There they beheld him apparently in the power of the serpent-king, encompassed by twining snakes, and making no effort to escape. Nanda, as soon as he set his eyes upon his son, became senseless; and Yaśodá also, when she beheld him, lost all consciousness. The Gopís, overcome with sorrow, wept, and called affectionately, and with convulsive sobs, upon Keśava. "Let us all," said they, "plunge with Yaśodá into the fearful pool of the serpent-king. We cannot return to Vraja; for what is day, without the sun? what night, without the moon? what is a herd of heifers, without its lord? what is Vraja, without Krishńa? Deprived of him, we will go no more to Gokula. The forest will lose its delights; it will be like a lake without water. When this dark lotus leaf complexioned Hari is not present, there is no joy in the maternal dwelling. How strange is this! And as for you, ye cowherds, how, poor beings, will you live amidst the pastures, when you no longer

behold the brilliant lotus eyes of Hari? Our hearts have been wiled away by the music of his voice. We will not go without Puńd́aríkáksha to the folds of Nanda. Even now, though held in the coils of the serpent-king, see, friends, hew his face brightens with smiles as we gaze upon him."

When the mighty son of Rohińí, Balaráma, heard these exclamations of the Gopís, and with disdainful glance beheld the cowherds overcome with terror, Nanda gazing fixedly upon the countenance of his son, and Yaśodá unconscious, he spake to Krishńa in his own character: "What is this, O god of gods! the quality of mortal is sufficiently assumed; dost thou not know thyself eternal? Thou art the centre of creation, as the nave is of the spokes of a wheel. A portion of thee have I also been born, as thy senior. The gods, to partake of thy pastimes as man, have all descended under a like disguise; and the goddesses have come down to Gokula to join in thy sports. Thou, eternal, hast last of all appeared below. Wherefore, Krishńa, dost thou disregard these divinities, who, as cowherds, are thy friends and kin? these sorrowing females, who also are thy relations? Thou hast put on the character of man; thou hast exhibited the tricks of childhood: now let this fierce snake, though armed with venomed fangs, be subdued (by thy celestial vigour)."

Thus reminded of his real character by Ráma, Krishńa smiled gently, and speedily extricated himself from the coils of the snakes. Laying hold of the middle hood of their chief with both his hands, he bent it down, and set his foot upon the hitherto unbended head, and danced upon it in triumph. Wherever the snake attempted to raise his head, it was again trodden down, and many bruises were inflicted on the hood by the pressure of the toes of Krishńa. Trampled upon by the feet of Krishńa, as they changed position in the dance, the snake fainted, and vomited forth much blood 3. Beholding the head and neck of their lord thus injured, and the blood flowing from his mouth, the females of the snake-king implored the clemency of Madhusúdana. "Thou art recognised,

O god of gods!" they exclaimed; "thou art the sovereign of all; thou art light supreme, inscrutable; thou art the mighty lord, the portion of that supreme light. The gods themselves are unable worthily to praise thee, the lord self-existent: how then shall females proclaim thy nature? How shall we fully declare him of whom the egg of Brahmá, made up of earth, sky, water, fire, and air, is but a small portion of a part? Holy sages have in vain sought to know thy eternal essence. We bow to that form which is the most subtile of atoms, the largest of the large; to him whose birth is without a creator, whose end knows no destroyer, and who alone is the cause of duration. There is no wrath in thee; for thine is the protection of the world; and hence this chastisement of Kálíya. Yet hear us. Women are to be regarded with pity by the virtuous: animals are humanely treated even by fools. Let therefore the author of wisdom have compassion upon this poor creature. Thyself, as an oviparous, hooded snake, art the upholder of the world. Oppressed by thee, he will speedily perish. What is this feeble serpent, compared to thee in whom the universe reposes? Friendship and enmity are felt towards equals and superiors, not for those infinitely beneath us. Then, sovereign of the world, have mercy upon us. This unfortunate snake is about to expire: give us, as a gift of charity, our husband."

When they had thus spoken, the Nága himself, almost exanimate, repeated feebly their solicitations for mercy. "Forgive me," the murmured, "O god of gods! How shall I address thee, who art possessed, through thine own strength and essence, of the eight great faculties, in energy unequalled? Thou art the supreme, the progenitor of the supreme (Brahmá): thou art the supreme spirit, and from thee the supreme proceeds: thou art beyond all finite objects; how can I speak thy praise? How can I declare his greatness, from whom cone Brahmá, Rudra, Chandra, Indra, the Maruts, the Aswins, the Vasus, and Ádityas; of whom the whole world is an infinitely small portion, a portion destined to represent his essence; and whose nature, primitive or derived, Brahmá and the immortals do not comprehend? How can I approach him, to whom the gods offer incense and flowers culled from the groves of Nandana; whose incarnate forms the king of the deities ever adores, unconscious of his real person; whom the sages, that have withdrawn

their senses from all external objects, worship in thought, and enshrining his image in the purposes of their hearts, present to it the flowers of sanctity 4? I am quite unable, O god of gods, to worship or to hymn thee. Thy own clemency must alone influence thy mind to shew me compassion. It is the nature of snakes to be savage, and I am born of their kind: hence this is my nature, not mine offence. The world is created, as it is destroyed, by thee; and the species, form, and nature of all things in the world are thy work. Even such as thou hast created me in kind, in form, and in nature, such I am, and such are my actions: should I act differently, then indeed should I deserve thy punishment, for so thou hast declared 5. Yet that I have been punished by thee is indeed a blessing; for punishment from thee alone is a favour. Behold I am now without strength, without poison; deprived of both by thee. Spare me my life; I ask no more. Command me what I shall do."

Being thus addressed by Kálíya, Krishńa replied, "You must not tarry here, nor any where in the stream of the Yamuná; depart immediately, with your family and followers, to the sea; where Garud́a, the foe of the serpent race, will not harm you, when he sees the impressions of my feet upon your brow." So saying, Hari set the snake-king at liberty, who, bowing reverentially to his victor, departed to the ocean; abandoning, in the sight of all, the lake he had haunted, accompanied by all his females, children, and dependants. When the snake was gone, the Gopas hailed Govinda, as one risen from the dead, and embraced him, and bathed his forehead with tears of joy: others, contemplating the water of the river, now freed from peril, were filled with wonder, and sang the praise of Krishńa, who is unaffected by works. Thus eminent by his glorious exploits, and eulogized by the Gopas and Gopas, Krishńa returned to Vraja.

Footnotes

512:1 The commentator says this means nothing more than that the waters of the pool were hot. I do not know if hot springs have been found in the bed or on the borders of the Jumna: the hot well of Sita-kund, near Mongir, is not far from the Ganges.

513:3 Slapping the upper part of one arm with the hand of the other is a common act of defiance amongst Indian athletæ.

514:3 The expressions are ### and ### and Rechaka and Dańd́apáta, which are said to be different dispositions of the feet in dancing; variations of the bhrama or pirouette; the latter is the a-plomb or descent. It is also read Dańd́apáda-nipáta, the falling of the feet, like that of a club.

516:4 Bháva-pushpas: there are said to be eight such flowers, clemency, self-restraint, tenderness, patience, resignation, devotion, meditation, and truth.

516:5 Both in the Vedas and in the institutes of law; where it is enjoined that every one shall discharge the duties of his caste and condition, and any deviation from them merits punishment; as by the texts 'In following prohibited observances, a person is punishable' and 'Who does acts unsuited to his natural disposition, incurs guilt.'

CHAP. VIII.

The demon Dhenuka destroyed by Ráma.

AGAIN, tending upon the herds, Keśava and Ráma wandered through the woods, and on one occasion came to a pleasing grove of palms, where dwelt the fierce demon Dhenuka, feeding upon the flesh of deer. Beholding the trees covered with fruit, and desirous of gathering it, the cowherds called out to the brothers, and said, "See, Ráma; see, Krishńa; in this grove, belonging to the great Dhenuka, the trees are loaded with ripe fruit, the smell of which perfumes the air: we should like to eat some. Will you throw some down?" As soon as the boys had spoken, Sankarshańa and Krishńa shook the trees, and brought down the fruit on the ground. Hearing the noise of the falling fruit, the fierce and malignant demon Dhenuka, in the form of an ass, hastened to the spot in a great passion, and began to kick Ráma on the breast with his hinder heels. Ráma, however, seized him by both hind legs, and whirling him round until he expired, tossed his carcass to the top of a palm tree, from the branches of which it struck down abundance of fruit, like rain drops poured upon earth by the wind. The animals that were of kin to Dhenuka came running to his aid; but Krishńa and Ráma treated them in the same manner, until the trees were laden with dead asses, and the ground was strewed with ripe fruit. Henceforward the cattle grazed unobstructed in the palm grove, and cropped the new pasturage, where they had never before ventured 1.

Footnotes

517:1 This exploit is related in the Bhágavata, Hari Vanśa, and other Vaishńava Puráńas, much in the same strain, but not always in the same place: it more commonly precedes the legend of the discomfiture of Kálíya.

CHAP. IX.

Sports of the boys in the forest. Pralamba the Asura comes amongst them: is destroyed by Ráma, at the command of Krishńa.

WHEN the demon in the form of an ass, and all his tribe, had been destroyed, the grove of palms became the favourite resort of the Gopas and their wives, and the sons of Vasudeva, greatly pleased, repaired to the Bháńd́íra fig tree. They continued to wander about, shouting and singing, and gathering fruits and flowers from the trees; now driving the cows afar to pasture; now calling them by their names; now carrying the foot-ropes of the kine upon their shoulders; now ornamenting themselves with garlands of forest flowers, they looked like two young bulls when the horns first appear. Attired the one in yellow, and the other in sable garments, they looked like two clouds, one white, and one black, surmounted by the bow of Indra. Sporting mutually with frolics beneficial to the world, they roamed about like two monarchs over all the collected sovereigns of the earth. Assuming human duties, and maintaining the human character, they strayed through the thickets, amusing themselves with sports suited to their mortal species and condition, in swinging on the boughs of trees, or in boxing and wrestling and hurling stones.

Having observed the two lads thus playing about, the Asura Pralamba, seeking to devour them, came amongst the cowherd boys in the shape of one of themselves, and mixed, without being suspected, in their pastimes; for he thought, that, thus disguised, it would not be difficult to find an opportunity to kill, first Krishńa, and afterwards the son of Rohińí. The boys commenced playing at the game of leaping like deer, two and two together 1. Govinda was matched with Sridáman, and

Balaráma with Pralamba: the other boys were coupled with one another, and went leaping away. Govinda beat his companion, and Balaráma his; and the boys who were on Krishńa's side were also victorious. Carrying one another, they reached the Bháńd́íra fig; and from thence those who were victors were conveyed back to the starting-ground by those who were vanquished. It being Pralamba's duty to carry Sankarshana, the latter mounted upon his shoulders, like the moon riding above a dark cloud; and the demon ran off with him, but did not stop: finding himself, however, unable to bear the weight of Balaráma, he enlarged his bulk, and looked like a black cloud in the rainy season, Balaráma beholding him like a scorched mountain, his head crowned with a diadem, and his neck hung round with garlands, having eyes as large as cart wheels, a fearful form, and shaking the earth with his tread, called out, as he was carried away, to his brother, "Krishńa, Krishńa, I am carried off by some demon, disguised as a cowherd, and huge as a mountain! What shall I do? Tell me, Madhusúdana: the villain runs away with speed!" Krishńa opened his mouth, smiling, for he well knew the might of the son of Rohińí, and replied, "Why this subtle pretext of merely mortal nature? thou who art the soul of all the most subtile of subtile things. Remember yourself, the radical cause of the whole world; born before all cause, and all that is alone when the world is destroyed. Dost thou not know that you and I are alike the origin of the world, who have come down to lighten its load? The heavens are thy head; the waters are thy body; earth is thy feet; thy mouth is eternal fire; the moon is thy mind; the wind thy breath; thy arms and hands are the four regions of space. Thou hast, O mighty lord, a thousand heads, a thousand hands and feet and bodies; a thousand Brahmás spring from thee, who art before all, and whom the sages praise in myriads of forms. No one but I knoweth thy divine person. Thy incarnate person is glorified by all the gods. Knowest thou not, that, at the end of all, the universe disappears in thee? that, upheld by thee, this

earth sustains living and inanimate things? and that, in the character of uncreated time, with its divisions of ages, developed from an instant, thou devourest the world? As the waters of the sea, when swallowed up by submarine flame, are recovered by the winds, and thrown, in the form of snow, upon the Himáchala, where coming into contact with the rays of the sun, they reassume their watery nature 2; so the world, being devoured by thee at the period of dissolution, becomes of necessity, at the end of every Kalpa, the world again, through thy creative efforts. Thou and I, soul of the universe, are but one and the same cause of the creation of the earth, although, for its protection, we exist in distinct individuals. Calling to memory who thou art, O being of illimitable might, destroy of thyself the demon. Suspending a while your mortal character, do what is right."

Thus reminded by the magnanimous Krishńa, the powerful Baladeva laughed, and squeezed Pralamba with his knees, striking him at the same time on the head and face with his fists, so as to beat out both his

eyes. The demon, vomiting blood from his mouth, and having his brain forced through the skull, fell upon the ground, and expired. The Gopas, beholding Pralamba slain, were astonished, and rejoiced, and cried out, "Well done," and praised Balaráma: and thus commended by his playfellows, and accompanied by Krishńa, Bala, after the death of the daitya Pralamba, returned to Gokula 3.

Footnotes

518:1 Jumping with both feet at once, as deer bound, two boys together: the one that holds out longest, or comes to a given point first, is the victor, and the vanquished is then bound to carry him to the goal, if not already attained, and back again to the starting-post, on his shoulders. The Bhágavata does not specify the game, but mentions that the vanquished carry the victors on their backs.

520:2 This passage is read and explained differently in different copies. In some it is, ###. And this is explained, 'The water of the ocean, devoured by the fire called Vád́ava, becoming condensed, or in the form of dew or snow, is seized by the wind called Kastaka, from which the Vád́ava fire has departed, consisting of a pipe of the solar rays, and being placed in the air, lies or is on the Himáchala,' &c. This is rather an awkward and confused representation of the notion, and the other reading is somewhat preferable: it consists simply in substituting ### for ### that is, according to the commentary, 'The water devoured by the fire is thrown by the wind Ka, made of a solar ray &c., on the Himáchala, where it assumes the form of snow;' and so on. However disfigured by inaccurate views of some of the instruments in operation, the physiology is in the main very correct, and indicates accurate observation of natural phenomena. The waters of the ocean, converted into vapour by solar heat, are raised by the same influence into the air, and thence borne by the winds to the summits of lofty mountain ranges, where they are arrested by a diminished temperature, descend in the form of snow, and again supply the streams that perpetually restore to the sea the treasures of which it is as perpetually plundered.

521:3 According to the Hari Vanśa the gods themselves praised this proof of Ráma's strength (bala), and hence he derived the name of Balaráma.

CHAP. X.

Description of autumn. Krishńa dissuades Nanda from worshipping Indra: recommends him and the Gopas to worship cattle and the mountains.

WHILST Keśava and Ráma were sporting thus in Vraja, the rainy season ended, and was succeeded by the season of autumn, when the lotus is full blown. The small Saphari fish, in their watery burrows, were oppressed by the heat, like a man by selfish desires, who is devoted to his family. The peacocks, no longer animated by passion, were silent amidst the woods, like holy saints, who have come to know the unreality of the world. The clouds, of shining whiteness, exhausted of their watery wealth, deserted the atmosphere, like those who have acquired wisdom, and depart from their homes. Evaporated by the rays of the autumnal sun, the lakes were dried up, like the hearts of men when withered by the contact of selfishness. The pellucid waters of the season were suitably embellished by white water-lilies, as are the minds of the pure by the apprehension of truth. Brightly in the starry sky shone the moon with undiminished orb, like the saintly being, who has reached the last stage of bodily existence, in the company of the pious. The rivers and lakes slowly retired from their banks, as the wise by degrees shrink from the selfish attachment that connects them with wife and child. First abandoned by the waters of the lake, the swans again began to congregate, like false ascetics, whose devotions are interrupted, and they are again assailed by innumerable afflictions. The ocean was still and calm, and exhibited no undulations, like the perfect sage, who has completed his course of restraint, and has acquired undisturbed tranquillity of spirit. Every where the waters were as clear and pure as the minds of the wise, who behold Vishńu in all things. The autumnal sky was wholly free from clouds, like the heart of the ascetic, whose care's have been consumed by the fire of devotion. The moon allayed the fervours of the sun, as discrimination alleviates the pain to which egotism gives birth. The clouds of the atmosphere, the muddiness of the earth, the discoloration of the waters, were all removed by autumn, as abstraction detaches the senses

from the objects of perception. The exercise of inspiring, suppressing, and expiring the vital air, was as if performed daily by the waters of the lakes (as they were full, and stationary, and then again declined) 1.

At this season, when the skies were bright with stars, Krishńa, repairing to Vraja, found all the cowherds busily engaged in preparing for a sacrifice to be offered to Indra 2; and going to the elders, he asked them, as if out of curiosity, what festival of Indra it was in which they took so much pleasure. Nanda replied to his question, and said, "Śatakratu or Indra is the sovereign of the clouds and of the waters: sent by him, the former bestow moisture upon the earth, whence springs the grain, by which we and all embodied beings subsist; with which also, and with water, we please the gods: hence too these cows bear calves, and yield milk, and are happy, and well nourished. So when the clouds are seen distended with rain, the earth is neither barren of corn, nor bare of verdure, nor is man distressed by hunger. Indra, the giver of water, having drank the milk of earth by the solar ray, sheds it again upon the earth for the sustenance of all the world. On this account all sovereign princes offer with pleasure sacrifices to Indra at the end of the rains, and so also do we, and so do other people."

When Krishńa heard this speech from Nanda in regard to the worship of Indra, he determined to put the king of the celestials into a

passion, and replied, "We, father, are neither cultivators of the soil, nor dealers in merchandise; we are sojourners in forests, and cows are our divinities. There are four branches of knowledge, logical, scriptural, practical, and political 3. Hear me describe what practical science is. Agriculture, commerce, and tending of cattle; the knowledge of these three professions constitutes practical science. Agriculture is the subsistence of farmers; buying and selling, of traders. Kine are our support. Thus the knowledge of means of support is threefold. The object that is cultivated by any one should be to him as his chief divinity; that should be venerated and worshipped, as it is his benefactor. He who worships the deity of another, and diverts from him the reward that is his due, obtains not a prosperous station either in this world or in the next. Where the land ceases to be cultivated there are bounds assigned, beyond which commences the forest; the forests are bounded by the hills, and so far do our limits extend. We are not shut in with doors, nor confined within walls; we have neither fields nor houses; we wander about happily wherever we list, travelling in our waggons 4. The spirits of these mountains, it is said, walk the woods in whatever forms they will, or in their proper persons sport upon their own precipices. If they should be displeased with those who inhabit the forests, then, transformed to lions and beasts of prey, they will kill the offenders. We then are bound to worship the mountains; to offer sacrifices to cattle. What have we to do with Indra? cattle and mountains are our gods. Brahmans offer worship with prayer; cultivators of the earth adore their landmarks; but we who tend our herds in the forests and mountains should worship them and our kine. Let prayer and offerings then be addressed

to the mountain Govarddhana, and kill a victim in due form. Let the whole station collect their milk without delay, and feed with it the Brahmans and all who may desire to partake of it. When the oblations have been presented, and the Brahmans have been fed, let the Gopas circumambulate the cows, decorated with garlands of autumnal flowers. If the cowherds will attend to these suggestions, they will secure the favour of the mountain, of the cattle, and also mine."

When Nanda and the other Gopas heard these words of Krishńa, their faces expanded with delight, and they said that he had spoken well. "You have judged rightly, child," exclaimed they; "we will do exactly as you have proposed, and offer adoration to the mountain." Accordingly the inhabitants of Vraja worshipped the mountain, presenting to it curds and milk and flesh; and they fed hundreds and thousands of Brahmans, and many other guests, who came to the ceremony, even as Krishńa had enjoined: and when they had made their offerings, they circumambulated the cows and the bulls, that bellowed as loud as roaring clouds. Upon the summit of Govarddhana, Krishńa presented himself, saying, "I am the mountain," and partook of much food presented by the Gopas; whilst in his own form as Krishńa he ascended the hill along with the cowherds, and worshipped his other self 5. Having promised them many blessings, the mountain-person of Krishńa vanished; and the ceremony being completed, the cowherds returned to their station.

Footnotes

523:1 A set of very poor quibbles upon the terms of the Práńáyáma: or, Púrańa, drawing in the breath through one nostril; literally, 'filling:' Kumbhaka, closing the nostrils, and suppressing the breath; keeping it stationary or confined, as it were in a Kumbha, or waterpot: and Rechaka, opening the other nostril, and emitting the breath; literally, 'purging' or 'depletion.' The waters of the reservoirs, replenished in the beginning of the autumnal season by the previous rains, remain for a while full, until they are drawn off for irrigation, or reduced by evaporation: thus representing the three operations of Púrańa, Kumbhaka, and Rechaka.

523:2 No public worship is offered to Indra at present; and the only festival in the Hindu kalendar, the Śakradhwajotthána, the erection of a flag in honour of Śakra or Indra, should be held on the twelfth or thirteenth of Bhádra, which is in the very middle of the rainy season; according to the Tithi Tatwa, following the authority of the Káliká and Bhavishyottara Puráńas. The Śakradhwajotthána is also a rite to be performed by kings and princes. It may be doubted, therefore, if the text intends any particular or appointed celebration.

524:3 Or, Ánvíkshikí, the science of inquiring by reasoning, Tarka, or logic: Trayí, the three Vedas collectively, or the doctrines they teach: Várttá, rendered 'practical,' is the knowledge of the means of acquiring subsistence: the fourth is Dańd́aníti, the science of government, both domestic and foreign.

524:4 These nomadic habits are entirely lost sight of in the parallel passages of those Puráńas in which the juvenile life of Krishńa is narrated. The text of the Hari Vanśa is in most of the other verses precisely the same as that of the Vishńu P., putting however into the mouth of Krishńa a long additional eulogium on the season of autumn.

525:5 The Hari Vanśa says, 'an illusory Krishńa, having become the mountain, ate the flesh that was offered.' Of course the 'personified' mountain is intended, as appears from several of the ensuing passages; as for instance, he says presently, 'I am satisfied; and then in his divine form he smiled.' The Hari Vanśa affords here, as in so many other places, proofs of its Dakhini origin. It is very copious upon the homage paid to the cattle, and their decoration with garlands and plumes of peacocks' feathers, of which our text takes no notice. But in the south of India there is a very popular festival, that of the Punjal, scarcely known in the north, when cattle are decorated and worshipped; a celebration which has no doubt suggested to the compiler of the Hari Vanśa the details which he describes.

CHAP. XI.

Indra, offended by the loss of his offerings, causes heavy rain to deluge Gokula. Krishńa holds up the mountain Govarddhana to shelter the cowherds and their cattle.

INDRA, being thus disappointed of his offerings, was exceedingly angry, and thus addressed a cohort of his attendant clouds, called Samvarttaka: "Ho, clouds," he said, "hear my words, and without delay execute what I command. The insensate cowherd Nanda, assisted by his fellows, has withheld the usual offerings to us, relying upon the protection of Krishńa. Now, therefore, afflict the cattle, that are their sustenance, and whence their occupation is derived, with rain and wind. Mounted upon my elephant, as vast as a mountain peak, I will give you aid in strengthening the tempest." When Indra ceased, the clouds, obedient to his commands, came down, in a fearful storm of rain and wind, to destroy the cattle. In an instant the earth, the points of the horizon, and the sky, were all blended into one by the heavy and incessant shower. The clouds roared aloud, as if in terror of the lightning's scourge, and poured down uninterrupted torrents. The whole earth was enveloped in impenetrable darkness by the thick and volumed clouds; and above, below, and on every side, the world was water. The cattle, pelted by the storm, shrunk cowering into the smallest size, or gave up their breath: some covered their calves with their flanks, and some beheld their young ones carried away by the flood. The calves, trembling in the wind, looked piteously at their mothers, or implored in low moans, as it were, the succour of Krishńa. Hari, beholding all Gokula agitated with alarm, cowherds, cowherdesses, and cattle all in a state of consternation, thus reflected: "This is the work of Mahendra, in resentment of the prevention of his sacrifice, and it is incumbent on me to defend this station of herdsmen. I will lift up this spacious mountain from its stony base, and hold it up, as a large umbrella, over the cow-pens." Having thus determined, Krishńa immediately plucked up the mountain Govarddhana, and held it aloft with one hand in sport, saying to the herdsmen, "Lo the mountain

is on high; enter beneath it quickly, and it will shelter you from the storm: here you will be secure and at your ease in places defended from the wind: enter without delay, and fear not that the mountain will fall." Upon this, all the people, with their herds, and their waggons and goods, and the Gopís, distressed by the rain, repaired to the shelter of the mountain, which Krishńa held steadily over their heads; and Krishńa, as he supported the mountain, was contemplated by the dwellers of Vraja with joy and wonder; and, as their eyes opened wide with astonishment and pleasure, the Gopas and Gopís sang his praise. For seven days and nights did the vast clouds sent by Indra rain upon the Gokula of Nanda to destroy its inhabitants, but they were protected by the elevation of the mountain; and the slayer of Bala, Indra, being foiled in his purpose, commanded the clouds to cease. The threats of Indra having been fruitless, and the heavens clear, all Gokula came forth from its shelter, and returned to its own abode. Then Krishńa, in the sight of the surprised inhabitants of the forests, restored the great mountain Govarddhana to its original site 1.

Footnotes

527:1 It seems not unlikely that this legend has some reference to the caves or cavern temples in various parts of India. A remarkable representation of it occurs upon the sculptured rocks of Mahabalipur. It is related much to the same purport in the Bhágavata, &c. Śiśupála, ridiculing the exploit, asserts that Govarddhana was nothing more than an ant hill.

CHAP. XII.

Indra comes to Gokula: praises Krishńa, and makes him prince over the cattle. Krishńa promises to befriend Arjuna.

AFTER Gokula had been saved by the elevation of the mountain, Indra became desirous of beholding Krishńa. The conqueror of his foes accordingly mounted his vast elephant Airávata, and came to Govarddhana, where the king of the gods beheld the mighty Dámodara tending cattle, and assuming the person of a cow-boy, and, although the preserver of the whole world, surrounded by the sons of the herdsmen: above his head he saw Garud́a, the king of birds, invisible to mortals, spreading out his wings to shade the head of Hari. Alighting from his elephant, and addressing him apart, Śakra, his eyes expanding with pleasure, thus spake to Madhusúdana: "Hear, Krishńa, the reason why I have come hither; why I have approached thee; for thou couldest not otherwise conceive it. Thou, who art the supporter of all, hast descended upon earth, to relieve her of her burden. In resentment of my obstructed rites I sent the clouds to deluge Gokula, and they have done this evil deed. Thou, by raising up the mountain, hast preserved the cattle; and of a verity I am much pleased, O hero, with thy wondrous deed. The object of the gods is now, methinks, accomplished, since with thy single hand thou hast raised aloft this chief of mountains. I have now come by desire of the cattle 1, grateful for their preservation, in order to install you as Upendra; and, as the Indra of the cows, thou shalt be called Govinda 2." Having thus said, Mahendra took a ewer from his elephant

Airávata, and with the holy water it contained performed the regal ceremony of aspersion. The cattle, as the rite was celebrating, deluged the earth with their milk.

When Indra had, by direction of the kine, inaugurated Krishńa, the husband of Śachí said to him affectionately, "I have thus performed what the cows enjoined me. Now, illustrious being, hear what farther I propose, with a view to facilitate your task. A portion of me has been born as Arjuna, the son of Pritha: let him ever be defended by thee, and he will assist thee in bearing thy burden. He is to be cherished by thee, Madhusúdana, like another self." To this Krishńa replied, "I know thy son, who has been born in the race of Bharata, and I will

befriend him as long as I continue upon earth. As long as I am present, invincible Śakra, no one shall be able to subdue Arjuna in fight. When the great demon Kansa has been slain, and Arisht́a, Keśin, Kuvalayápíd́a, Naraka, and other fierce Daityas, shall have been put to death, there will take place a great war, in which the burden of the earth will be removed. Now therefore depart, and be not anxious on account of thy son; for no foe shall triumph over Arjuna whilst I am present. For his sake I will restore to Kunti all her sons; with Yudhisht́hira at their head, unharmed, when the Bhárata war is at an end."

Upon Krishńa's ceasing to speak, he and Indra mutually embraced; and the latter, mounting his elephant Airávata, returned to heaven. Krishńa, with the cattle and the herdsmen, went his way to Vraja, where the wives of the Gopas watched for his approach.

Footnotes

528:1 Gobhischa chodita; that is, 'delegated,' says the commentator, 'by the cow of plenty, Kámadhenu, and other celestial kine, inhabitants of Goloka, the heaven of cows:' but this is evidently unauthorized by the text, as celestial cattle could not be grateful for preservation upon earth; and the notion of Goloka, a heaven of cows and Krishńa, is a modern piece of mysticism, drawn from such sectarial works as the Brahma Vaivartta P. and Hari Vanśa.

528:2 The purport of Indra's speech is to explain the meaning of two of Krishńa's names, Upendra and Govinda. The commentators on the Amara Kosha agree in explaining the first, the younger brother of Indra, ### conformably to the synonyme that immediately follows in the text of Amara, Indrávaraja; a name that occurs also in the Mahábhárata: Krishńa, as the son of Devakí, who is an incarnation of Adití, being born of the latter subsequently to Indra. Govinda is he who knows, finds, or tends cattle; Gám vindati. The Pauráńik etymology makes the latter the Indra (### quasi ###) of cows; and in this capacity he may well be considered as a minor or inferior Indra, such being the proper sense of the term Upendra (Upa in composition); as, Upa-puráńa, 'a minor Puráńa,' &c. The proper import of the word Upendra has, however, been anxiously distorted by the sectarian followers of Krishńa. Thus the commentator on our text asserts that Upa is here synonymous with Upari, and that Upendratwa, 'the station of Upendra,' means 'rule in the heaven of heavens, Goloka;' a new creation of this sect, above Satya-loka, which, in the uncorrupt Pauráńik system, is the highest of the seven Lokas: see p. 213. So the Hari Vanśa makes Indra say, 'As thou, Krishńa, art appointed, by the cows, Indra superior to me, therefore the deities in heaven shall call thee Upendra.' The Bhágavata does not introduce the name, though it no doubt alludes to it in making the divine cow Surabhi, who is said to have come from Goloka with Indra, address Krishńa, and say, 'We, instructed by Brahmá, will crown you as our Indra.' Accordingly Krishńa has the water of the Ganges thrown over him by the elephant of Indra, and Indra, the gods, and sages praise him, and salute him by the appellation of Govinda. The Hari Vanśa assigns this to Indra alone, who says, 'I am only the Indra of the gods; thou hast attained the rank of Indra of the kine, and they shall for ever celebrate thee on earth as Govinda.' All this is very different from the sober account of our text, and is undoubtedly of comparatively recent origin.

CHAP. XIII.

Krishńa praised by the cowherds: his sports with the Gopís: their imitation and love of hire. The Rása dance.

AFTER Śakra had departed, the cowherds said to Krishńa, whom they had seen holding up Govarddhana, "We have been preserved, together with our cattle, from a great peril, by your supporting the mountain above us; but this is very astonishing child's play, unsuitable to the condition of a herdsman, and all thy actions are those of a god. Tell us what is the meaning of all this. Kálíya has been conquered in the lake; Pralamba has been killed; Govarddhana has been lifted up: our minds are filled with amazement. Assuredly we repose at the feet of Hari, O thou of unbounded might! for, having witnessed thy power, we cannot believe thee to be a man. Thy affection, Keśava, for our women and children, and for Vraja; the deeds that thou hast wrought, which all the gods would have attempted in vain; thy boyhood, and thy prowess; thy humiliating birth amongst us; are contradictions that fill us with doubt, whenever we think of them. Yet reverence be to thee, whether thou be a god, or a demon, or a Yaksha, or a Gandharba, or whatever we may deem thee; for thou art our friend." When they had ended, Krishńa remained silent for some time, as if hurt and offended, and then replied to them, "Herdsmen, if you are not ashamed of my relationship; if I have merited your praise; what occasion is there for you to engage in any discussion concerning me? If you have any regard for me; if I have deserved your praise; then be satisfied to know that I am your kinsman. I am neither god, nor Yaksha, nor Gandharba, nor Dánava; I have been born your relative, and you must not think differently of me." Upon receiving this answer, the Gopas held their peace, and went into the woods, leaving Krishńa apparently displeased.

But Krishńa, observing the clear sky bright with the autumnal moon, and the air perfumed with the fragrance of the wild water-lily, in whose buds the clustering bees were murmuring their songs, felt inclined to join with the Gopís in sport. Accordingly he and Ráma commenced

singing sweet low strains in various measures, such as the women loved; and they, as soon as they heard the melody, quitted their homes, and hastened to meet the foe of Madhu. One damsel gently sang an accompaniment to his song; another attentively listened to his melody: one calling out upon his name, then shrunk abashed; whilst another, more bold, and instigated by affection, pressed close to his side: one, as she sallied forth, beheld some of the seniors of the family, and dared not venture, contenting herself with meditating on Krishńa with closed eyes, and entire devotion, by which immediately all acts of merit were effaced by rapture, and all sin was expiated by regret at not beholding him: and others, again, reflecting upon the cause of the world, in the form of the supreme Brahma, obtained by their sighing final emancipation. Thus surrounded by the Gopís, Krishńa thought the lovely moonlight night of autumn propitious to the Rasa dance 1. Many of the Gopís imitated the different actions of Krishńa, and in his absence wandered through Vrindavan, representing his person. "I am Krishńa," cries one; "behold the elegance of my movements." "I am Krishńa," exclaims another; "listen to my song." "Vile Kálíya, stay! for I am Krishńa," is repeated by a third, slapping her arms in defiance. A fourth calls out, "Herdsmen, fear nothing; be steady; the danger of the storm is over, for, lo, I lift up Govarddhana for your shelter." And a fifth proclaims, "Now let the herds graze where they will, for I have destroyed Dhenuka." Thus in various actions of Krishńa the Gopís imitated him, whilst away, and beguiled their sorrow by mimicking his sports. Looking down upon the ground, one damsel calls to her friend, as the light down upon her body stands erect with joy, and the lotuses of her eyes expand, "See here are the marks of Krishńa's feet, as he has gone alone sportively, and left the impressions of the banner, fife thunderbolt, and the goad 2. What lovely maiden has been his companion, inebriate with

passion, as her irregular footmarks testify? Here Dámodara has gathered flowers from on high, for we see alone the impressions of the tips of his feet. Here a nymph has sat down with him, ornamented with flowers, fortunate in having propitiated Vishńu in a prior existence. Having left her in an arrogant mood, because he had offered her flowers, the son of Nanda has gone by this road; for see, unable to follow him with equal steps, his associate has here tripped along upon her toes, and, holding his hand, the damsel has passed, as is evident from the uneven and intermingled footsteps. But the rogue has merely taken her hand, and left her neglected, for here the paces indicate the path of a person in despair. Undoubtedly he promised that he would quickly come again, for here are his own footsteps returning with speed. Here he has entered the thick forest, impervious to the rays of the moon, and his steps can be traced no farther." Hopeless then of beholding Krishńa, the Gopís returned, and repaired to the banks of the Yamuná, where they sang his songs; and presently they beheld the preserver of the three worlds, with a smiling aspect, hastening towards them: on which, one exclaimed, "Krishńa! Krishńa!" unable to articulate any thing else: another affected to contract her forehead with frowns, as drinking with the bees of her eyes the lotus of the face of Hari: another, closing her eyelids, contemplated internally his form, as if engaged in an act of devotion. Then Mádhava, coming amongst them, conciliated some with soft speeches, some with gentle looks, and some he took by the hand; and the illustrious deity sported with them in the stations of the dance. As each of the Gopís, however, attempted to keep in one place, close to the side of Krishńa, the circle of the dance could not be constructed, and he therefore took each by the hand, and when their eyelids were shut by the effects of such touch, the circle was formed 3. Then proceeded the dance

to the music of their clashing bracelets, and songs that celebrated in suitable strain the charms of the autumnal season. Krishńa sang the

moon of autumn, a mine of gentle radiance; but the nymphs repeated the praises of Krishńa alone. At times, one of them, wearied by the revolving dance, threw her arms, ornamented with tinkling bracelets, round the neck of the destroyer of Madhu: another, skilled in the art of singing his praises, embraced him. The drops of perspiration from the arms of Hari were like fertilizing rain, which produced a crop of down upon the temples of the Gopís. Krishńa sang the strain that was appropriate to the dance. The Gopís repeatedly exclaimed, "Bravo, Krishńa!" to his song. When leading, they followed him; when returning, they encountered him; and, whether he went forwards or backwards, they ever attended on his steps. Whilst frolicking thus with the Gopís, they considered every instant without him a myriad of years; and, prohibited in vain by husbands, fathers, brothers, they went forth at night to sport with Krishńa, the object of their affection. Thus the illimitable being, the benevolent remover of all imperfections, assumed the character of a youth amongst the females of the herdsmen of Vraja; pervading their natures, and that of their lords, by his own essence, all diffusive like the wind: for even as in all creatures the elements of ether, fire, earth, water, and air, are comprehended, so also is he every where present, and in all.

Footnotes

532:1 The Rása dance is danced by men and women, holding each other's hands, and going round in a circle, singing the airs to which they dance. According to Bharata, the airs are various both in melody and time, and the number of persons should not exceed sixty-four.

532:2 The soles of the feet of a deity are usually marked by a variety of emblematical figures: this is carried to the greatest extravagance by the Buddhists, the marks on the feet of Gautama being 130: see Trans. R. As. Soc. III. 70. It is a decoration very moderately employed by the Hindus.

533:3 This is a rather inexplicit statement, but the comment makes it clear. Krishńa, it is said, in order to form the circle, takes each damsel by the hand, and leads her to her place: there he quits her; but the effect of the contact is such, that it deprives her of the power of perception, and she contentedly takes the hand of her female neighbour, thinking it to be Krishńa's. The Bhágavata is bolder, and asserts that Krishńa multiplied himself, and actually stood between each two damsels: 'The Rása dance, formed of a circle graced by the Gopís, was then led off by the lord of magic, Krishńa having placed himself in the midst of every two of the nymphs.' The Hari Vanśa intimates the same, though not very fully: 'Then all the nymphs of the cowherds, placing themselves in couples in a row, engaged in pleasant diversion, singing the deeds of Krishńa.' The Pankti, or row, is said by the commentator to mean here, the Mańd́ala, or ring; and the couples' to imply that Krishńa was between every two. He quotes a verse to this effect from some other Vaishńava work: 'Between each two damsels was Mádhava, and between each two Mádhavas was a nymph; and the son of Devakí played on the flute:' for, in fact, Krishńa is not only dancing with each, but also by himself in the centre; for this the commentator on the Hari Vanśa cites a passage from the Vedas: ###. Literally, 'The many-formed (being) assumes (various) bodies. One form stood apart, occupying triple observance.' Now if the verse be genuine, it probably refers to something that has little to do with Krishńa; but it is explained to apply to the Rása; the form of Krishńa being supposed to be meant, as wholly distinct from the Gopís, and yet being beheld by every one of them, on each side and in front of her. In the meditation upon Krishńa, which is enjoined in the Brahma Vaivartta, he is to be contemplated in the centre of the Rása Mańd́ala, in association with his favourite Rádhá; but the Mańd́ala described in that work is not a ring of dancers, but a circle of definite space at Vrindávana, within which Krishńa, Rádhá, and the Gopís divert themselves, not very decorously. This work has probably given the tone to the style in which the annual festival, the Rása Yátrá, is celebrated in various parts of India, in the month of Kártika, upon the sun's entrance into Libra, by nocturnal dances, and representations of the sports of Krishńa. A circular dance of men and women, however, does not form any prominent feature at these entertainments, and it may be doubted if it is ever performed. Some of the earliest labourers in the field of Hindu mythology have thought this circular dance to typify the dance of the planets round the sun (Maurice, Ancient History of Hindus, I. 108. II. 356); but there is no particular number assigned to the performers by any of the Hindu authorities, beyond its limitation to sixty-four. At the Rása Mandala of the Brahma Vaivartta, Rádhá is accompanied by thirty-six of her most particular friends amongst the Gopís, but they are each attended by thousands of inferior personages, and none of the crowd are left without male multiples of Krishńa. The only mysticism hinted at in that Puráńa, is, that these are all one with Krishńa: the varied vital conditions of one spirit being represented by the Gopís and the illusory manifestations of Krishńa: he himself being supreme unmodified soul.

CHAP. XIV.

Krishńa kills the demon Arisht́a, in the form of a bull.

ONE evening, whilst Krishńa and the Gopís were amusing themselves in the dance, the demon Arisht́a, disguised as a savage bull, came to the spot, after having spread alarm through the station. His colour was that of a cloud charged with rain; he had vast horns, and his eyes were like two fiery suns: as he moved, he ploughed up the ground with his hoofs: his tongue was repeatedly licking his lips; his tail was erect; the sinews of his shoulders were firm, and between them rose a hump of enormous dimensions; his haunches were soiled with ordure, and he was a terror to the herds; his dewlap hung low, and his face was marked with scars from butting against the trees. Terrifying all the kine, the demon who perpetually haunts the forests in the shape of a bull, destroying hermits and ascetics, advanced. Beholding an animal of such a formidable aspect, the herdsmen and their women were exceedingly frightened, and called aloud on Krishńa, who came to their succour, shouting and slapping his arm in defiance. When the Daitya heard the noise, he turned upon his challenger, and fixing his eyes and pointing his horns at the belly of Keśava, he ran furiously upon the youth. Krishńa stirred not from his post, but, smiling in sport and derision, awaited the near approach of the bull, when he seized him as an alligator would have done, and held him firmly by the horns, whilst he pressed his sides with his knees. Having thus humbled his pride, and held him captive by his horns, he wrung his throat, as if it had been a piece of wet cloth; and then tearing off one of the horns, he beat the fierce demon with it until he died, vomiting blood from his mouth. Seeing him slain, the herdsmen glorified Krishńa, as the companies of the celestials of old praised Indra, when he triumphed over the Asura Jambha 1.

Footnotes

536:1 This exploit is related a little more in detail in the Bhágavata and Hari Vanśa.

CHAP. XV.

Kansa informed by Nárada of the existence of Krishńa and Balaráma: he sends Keśin to destroy them, and Akrúra to bring them to Mathurá.

AFTER these things had come to pass, Arisht́a the bull-demon and Dhenuka and Pralamba had been slain, Govarddhana had been lifted up, the serpent Kálíya had been subdued, the two trees had been broken, the female fiend Pútaná had been killed, and the waggon had been overturned, Nárada went to Kansa, and related to him the whole, beginning with the transference of the child from Devakí to Yaśodá, Hearing this from Nárada, Kansa was highly incensed with Vasudeva, and bitterly reproached him, and all the Yádavas, in an assembly of the tribe. Then reflecting what was to be done, he determined to destroy both Krishńa and Ráma whilst they were yet young, and before they had attained to manly vigour: for which purpose he resolved to invite them from Vraja, under pretext of the solemn rite of the lustration of arms, when he would engage them in a trial of strength with his chief boxers, Cháńúra and Musht́ika, by whom they would assuredly be killed. "I will send," he said, "the noble Yadu, Akrúra the son of Swaphalka, to Gokula, to bring them hither: I will order the fierce Keśin, who haunts the woods of Vrindávan, to attack them, and he is of unequalled might, and will surely kill them; or, if they arrive here, my elephant Kuvalayápíd́a shall trample to death these two cow-boy sons of Vasudeva." Having thus laid his plans to destroy Ráma and Janárddana, the impious Kansa sent for the heroic Akrúra, and said to him, "Lord of liberal gifts 1, attend to my words, and, out of friendship for me, perform my orders. Ascend your chariot, and go hence to the station of the herdsman Nanda. Two vile boys, portions of Vishńu, have been born there, for the express object of effecting my destruction. On the fourteenth lunation I have to celebrate the festival of arms 2, and I wish them to be brought here by

you, to take part in the games, and that the people may see them engage in a boxing match with my two dexterous athletæ, Cháńúra and Musht́ika; or haply my elephant Kuvalayápíd́a, driven against them by his rider, shall kill these two iniquitous youngsters, sons of Vasudeva. When they are out of the way, I will put to death Vasudeva himself, the cowherd Nanda, and my foolish father, Ugrasena, and I will seize upon the herds and flocks, and all the possessions, of the rebellious Gopas, who have ever been my foes. Except thou, lord of liberality, all the Yádavas are hostile to me; but I will devise schemes for their extirpation, and I shall then reign over my kingdom, in concert with thee, without any annoyance. Through regard for me, therefore, do thou go as I direct thee; and thou shalt command the cowherds to bring in with speed their supplies of milk and butter and curds."

Being thus instructed, the illustrious Akrúra readily undertook to visit Krishńa, and, ascending his stately chariot, he went forth from the city of Mathurá.

Footnotes

537:1 Dánapati: the epithet refers to Akrúra's possession of the Syamantaka gem (see p. 433); although, as here used by Kansa, it is an anachronism, the gem not becoming his until after Krishńa's maturity.

537:2 Dhanurmaha: the same phrase occurs in the different authorities. In its ordinary acceptation it would imply any military festival. There is one of great celebrity, which, in the south of India, closes the Dasahará, or festival of Durgá, when military exercises are performed, and a field is ravaged, as typical of the opening of a campaign. Worship is paid to military implements. The proper day for this is the Vijaya daśamí, or tenth of the light half of Áświn, falling about the end of September or beginning of October. Trans. Bombay Soc. III. 73; also Amara Kosha, under the word ### (Lohábhisára). Both our text and that of the Bhágavata, however, intimate the celebration of the feast in question on the fourteenth day of the fortnight (in what month is not specified), and an occasional 'passage of arms,' therefore is all that is intended. The fourteenth day of the light lunation of any month is commonly held appropriate for a holiday, or religious rite. It will be seen in the sequel, that the leading feature of the ceremonial was intended to have been a trial of archery, spoiled by Krishńa's breaking the bow that was to have been used on the occasion.

CHAP. XVI.

Keśin, in the form of a horse, slain by Krishńa: he is praised by Nárada.

KEŚIN, confiding in his prowess, having received the commands of Kansa, set off to the woods of Vrindávana, with the intention of destroying Krishńa. He came in the shape of a steed, spurning the earth with his hoofs, scattering the clouds with his mane, and springing in his paces beyond the orbits of the sun and moon. The cowherds and their females, hearing his neighings, were struck with terror, and fled to Govinda for protection, calling upon him to save them. In a voice deep as the roaring of the thundercloud, Krishńa replied to them, "Away with these fears of Keśin; is the valour of a hero annihilated by your alarms? What is there to apprehend from one of such little might, whose neighings are his only terrors; a galloping and vicious steed, who is ridden by the strength of the Daityas? Come on, wretch--I am Krishńa--and I will knock all thy teeth down thy throat, as the wielder of the trident did to Púshan 1." Thus defying him to combat, Govinda went to encounter Keśin. The demon ran upon him, with his mouth opened wide; but Krishńa enlarging the bulk of his arm, thrust it into his mouth, and wrenched out the teeth, which fell from his jaws like fragments of white clouds. Still the arm of Krishńa, in the throat of the demon, continued to enlarge, like a malady increasing from its commencement till it ends in dissolution. From his torn lips the demon vomited foam and blood; his eyes rolled in agony; his joints gave way; he beat the earth with his feet; his body was covered with perspiration; he became incapable of any effort. The formidable demon, having his mouth rent open by the arm of Krishńa, fell down, torn asunder like a tree struck by lightning: he lay separated into two portions, each having two legs, half a back, half a tail, one ear, one eye, and one nostril. Krishńa stood, unharmed and smiling, after the destruction of the demon, surrounded by the cowherds, who, together with their women, were filled with astonishment at

the death of Keśin, and glorified the amiable god with the lotus eyes. Nárada the Brahman, invisible, seated in a cloud, beheld the fall of Keśin, and delightedly exclaimed, "Well done, lord of the universe, who in thy sports hast destroyed Keśin, the oppressor of the denizens of heaven! Curious to behold this great combat between a man and a horse--such a one as was never before heard of--I have come from heaven. Wonderful are the works that thou hast done, in thy descent upon the earth! they have excited my astonishment; but this, above all, has given me pleasure. Indra and the gods lived in dread of this horse, who tossed his mane, and neighed, and looked down upon the clouds. For this, that thou hast slain the impious Keśin, thou shalt be known in the world by the name of Keśava 2. Farewell: I will now depart. I shall meet thee again, conqueror of Keśin, in two days more, in conflict with Kansa. When the son of Ugrasena, with his followers, shall have been slain, then, upholder of the earth, will earth's burdens have been lightened by thee. Many are the battles of the kings that I have to see, in which thou shalt be renowned. I will now depart, Govinda. A great deed, and acceptable to the gods, has been done by thee. I have been much delighted with thee, and now take my leave." When Nárada had gone, Krishńa, not in any way surprised, returned with the Gopas to Gokula; the sole object of the eyes of the women of Vraja 3.

Footnotes

539:1 As Vírabhadra did to Púshá or Púshan, a form of Súrya, at the sacrifice of Daksha: see p. 67. n. 6.

540:2 Or Keśi and va, 'who kills,' from vadh or badh, 'to kill:' but this is a Pauráńik etymology, and less satisfactory than the usual grammatical one of Keśa, 'hair,' and 'va' possessive affix: Krishńa corresponding in this respect to the Apollo Crinitus. It is also derived from the legend of his origin from 'a hair' (see p. 497. n. 23): and again, Keśa is said to purport 'radiance' or 'rays,' whether of the sun or moon or fire; all which are the light of Krishńa: whence he is called Keśava, 'the rayed' or 'radiant.' Mahábhárata, Moksha Dharma.

540:3 The legend is told by all the other narrators of Krishńa's juvenile exploits.

CHAP. XVII.

Akrúra's meditations on Krishńa: his arrival at Gokula: his delight at seeing Krishńa and his brother.

AKRÚRA, having set off in his quick travelling car, proceeded to visit Krishńa at the pastures of Nanda; and, as he went along, he congratulated himself on his superior good fortune, in having an opportunity of beholding a descended portion of the deity. "Now," thought he, "has my life borne fruit; my night is followed by the dawn of day; since I shall see the countenance of Vishńu, whose eyes are like the expanded leaf of the lotus. I shall behold that lotus-eyed aspect of Vishńu, which, when seen only in imagination, takes away the sins of men. I shall to-day behold that glory of glories, the mouth of Vishńu, whence proceeded the Vedas, and all their dependant sciences. I shall see the sovereign of the world, by whom the world is sustained; who is worshipped as the best of males, as the male of sacrifice in sacrificial rites. I shall see Keśava, who is without beginning or end; by worshipping whom with a hundred sacrifices, Indra obtained the sovereignty over the gods. That Hari, whose nature is unknown to Brahmá, Indra, Rudra, the Aświns, the Vasus, Ádityas, and Maruts, will this day touch my body. The soul of all, the knower of all, he who is all, and is present in all, he who is permanent, undecaying, all-pervading, will converse with me. He, the unborn, who has preserved the world in the various forms of a fish, a tortoise, a boar, a horse 1, a lion, will this day speak to me. Now the lord of the earth, who assumes shapes at will, has taken upon him the condition of humanity, to accomplish some object cherished in his heart. That Ananta, who holds the earth upon his crest, and who has descended upon earth for its protection, will this day call me by my

name. Glory to that being, whose deceptive adoption of father, son, brother, friend, mother, and relative, the world is unable to penetrate. Glory to him, who is one with true knowledge, who is inscrutable, and through whom, seated in his heart, the Yogi crosses the wide expanse of worldly ignorance and illusion. I bow to him, who, by the performers of holy rites, is called the male of sacrifice (Yajnapurusha); by pious worshippers is termed Vásudeva; and by the cultivators of philosophy, Vishńu. May he in whom cause and effect, and the world itself, is comprehended, be propitious to me, through his truth; for always do I put my trust in that unborn, eternal Hari; by meditation on whom, man becomes the repository of all good things."

His mind thus animated by devout faith, and meditating in this manner, Akrúra proceeded on his road, and arrived at Gokula a little before sunset, at the time of the milking of the cows; and there he saw Krishńa amongst the cattle, dark as the leaf of the full blown lotus; his eyes of the same colour, and his breast decorated with the Srivatsa mark; long armed, and broad chested; having a high nose, and a lovely countenance, brightened with mirthful smiles; treading firmly on the ground, with feet whose nails were tinted red; clad in yellow garments, and adorned with a garland of forest flowers; having a fresh-gathered creeper in his hand, and a chaplet of white lotus flowers on his head. Akrúra also beheld there Balabhadra, white as a jasmine, a swan, or the moon, and dressed in blue raiment; having large and powerful arms, and a countenance as radiant as a lotus in bloom; like another Kailása mountain, crested with a wreath of clouds.

When Akrúra saw these two youths, his countenance expanded with delight, and the down of his body stood erect with pleasure: for this he thought to be supreme happiness and glory; this, the double manifestation of the divine Vásudeva; this was the twofold gratification of his sight, to behold the creator of the universe: now he hoped that his bodily form would yield fruit, as it would bring him in contact with the person of Krishńa; and that the wearer of infinite forms would place his hand on his back; the touch of whose finger alone is sufficient to dispel sin, and to secure imperishable felicity: that hand which launches the fierce

irresistible discus, blazing with all the flames of fire, lightning, and the sun, and slaughtering the demon host washes the collyrium from the eyes of their brides: that hand into which Bali poured water, and thence obtained ineffable enjoyments below the earth, and immortality and dominion over the gods for a whole Manwantara, without peril from a foe. "Alas! he will despise me, for my connexion with Kansa, an associate with evil, though not contaminated by it. How vain is his birth, who is shunned by the virtuous? and yet what is there in this world unknown to him who resides in the hearts of all men, who is ever existent, exempt from imperfection, the aggregate of the quality of purity, and identical with true knowledge? With a heart wholly devoted to him, then, I will approach the lord of all lords, the descended portion of Purushottama, of Vishńu, who is without beginning, middle, or end."

Footnotes

541:1 The commentator explains this to mean Hayagríva, or Vishńu with the neck and head of a horse; who, it is said in the second book of the Bhágavata, appeared at the end of a great sacrifice performed by Brahmá, and breathed from his nostrils the texts of the Vedas. The fourth Avatára is always elsewhere said to be the Vámana, or dwarf.

CHAP. XVIII.

Grief of the Gopís on the departure of Krishńa and Balaráma with Akrúra: their leaving Gokula. Akrúra bathes in the Yamuná; beholds the divine forms of the two youths, and praises Vishńu.

THUS meditating, the Yádava approached Govinda, and addressed him, and said, "I am Akrúra," and bowed his head down to the feet of Hari; but Krishńa laid upon him his hand, which was marked with the flag, the thunderbolt, and the lotus, and drew him towards him, and affectionately embraced him. Then Keśava and Ráma entered into conversation with him, and, having heard from him all that had occurred, were much pleased, and led him to their habitation: there they resumed their discourse, and gave him food to eat, and treated him with proper hospitality. Akrúra told them how their father Ánakadundubhi, the princess Devakí, and even his own father, Ugrasena, had been insulted by the iniquitous demon Kansa: he also related to them the purpose for which he had been dispatched. When he had told them all these things, the destroyer of Keśin said to him, "I was aware of all that you have told me, lord of liberal gifts: Ráma and I will go to-morrow to Mathurá along with you. The elders of the cowherds shall accompany us, bearing ample offerings. Rest here to-night, and dismiss all anxiety. Within three nights I will slay Kansa and his adherents."

Having given orders accordingly to the cowherds, Akrúra, with Keśava and Ráma, retired to rest, and slept soundly in the dwelling of Nanda. The next morning was bright, and the youths prepared to depart for Mathurá with Akrúra. The Gopís, seeing them about to set forth, were much afflicted; they wept bitterly, their bracelets were loose upon their arms, and they thus communed together: "If Govinda depart for Mathurá, how will he return to Gokula? his ears will there be regaled with the melodious and polished conversation of the women of the city. Accustomed to the language of the graceful females of Mathurá, he will never again endure the rustic expressions of the Gopís. Hari, the pride of the station, is carried off, and a fatal blow is inflicted upon us by inexorable destiny, Expressive smiles, soft language, graceful airs,

elegant gait, and significant glances, belong to the women of the city. Hari is of rustic breeding, and, captivated by their fascinations, what likelihood is there of his returning to the society of any one amongst us? Keśava, who has mounted the car to go to Mathurá, has been deceived by the cruel, vile, and desperate Akrúra. Does not the unfeeling traitor know the affection that we all here feel for our Hari, the joy of our eyes, that he is taking him away? Unkind that he is, Govinda is departing from us, along with Ráma: haste! let us stop him! Why talk of telling our seniors that we cannot bear his loss? What can they do for us, when we are consumed by the fires of separation? The Gopas, with Nanda at their head, are themselves preparing to depart; no one makes any attempt to detain Govinda. Bright is the morning that succeeds to this night for the women of Mathurá, for the bees of their eyes will feed upon the lotus face of Achyuta. Happy are they who may go hence without impediment, and behold, enraptured, Krishńa on his journey. A great festival will give pleasure to-day to the eyes of the inhabitants of Mathurá, when they see the person of Govinda. What a blissful vision will be seen by the happy women, of the city, whose brilliant eyes shall regard, unchecked, the countenance of Krishńa! Alas! the eyes of the Gopís have been deprived of sight by the relentless Brahmá, after he had shewn them this great treasure. In proportion as the affection of Hari for us decays, so do our limbs wither, and the bracelets slip from our arms: and now the cruel Akrúra urges on the horses: all conspire to treat unhappy females with unkindness. Alas! alas! we see now only the dust of his chariot wheels! and now he is far away, for even that dust is no longer to be seen!" Thus lamented by the women, Keśava and Ráma quitted the district of Vraja 1. Travelling in a car drawn by fleet horses, they arrived at noon at the banks of the Yamuná, when Akrúra requested them to halt a little, whilst he performed the

usual daily ceremonial in the river 2. Accordingly the intelligent Akrúra bathed, and rinsed his mouth, and then entering the stream, he stood meditating upon the supreme being; but he beheld mentally 3 Balabhadra, having a thousand hooded beads, a garland of Jasmine flowers, and large red eyes, attended by Vásuki, Rambha, and other mighty serpents, praised by the Gandharbas, decorated with wild flowers, wearing dark coloured garments, crowned with a chaplet of lotuses, ornamented with brilliant earrings, inebriate, and standing at the bottom of the river in the water 4. On his lap he also beheld, at his ease, Krishńa, of the complexion of a cloud 5, with full and coppery eyes, having an elegant form, and four hands, armed with the discus and other weapons, wearing yellow clothes, decorated with many coloured flowers, and appearing like a cloud embellished with streams of lightning and the bow of Indra; his breast was marked with the celestial sign, his arms were radiant with bracelets, a diadem shone on his brow, and he wore a white lotus for his crest: he was attended by Sanandana and other holy sages, who, fixing their eyes upon the tips of their noses, were absorbed in profound meditation.

When Akrúra beheld Balaráma and Krishńa in this situation, he was much amazed, and wondered how they could so quickly have got there from the chariot. He wished to ask them this, but Janárddana deprived him of the faculty of speech at the moment. Ascending then from the water, he repaired to the car, and there he found them both quietly seated in the same human persons as before. Plunging again into the water, there he again beheld them, hymned as before by the Gandharbas, saints, sages, and serpents. Apprehending, therefore, their real character, he thus eulogized the eternal deity, who consists of true knowledge:--

"Salutation to thee, who art uniform and manifold, all-pervading, supreme spirit, of inconceivable glory, and who art simple existence. Salutation to thee, O inscrutable, who art truth, and the essence of oblations. Salutation to thee, O lord, whose nature is unknown, who art beyond primeval matter, who existest in five forms, as one with the elements, with the faculties, with matter, with the living soul, with supreme spirit. Shew favour to me, O soul of the universe, essence of all things, perishable or eternal, whether addressed by the designation of Brahmá, Vishńu, Śiva, or the like. I adore thee, O god, whose nature is indescribable, whose purposes are inscrutable, whose name even is unknown; for the attributes of kind or appellation are not applicable to thee, who art THAT 6, the supreme Brahma, eternal, unchangeable, untreated. But as the accomplishment of our objects cannot be attained except through some specific form, thou art termed by us Krishńa, Achyuta, Ananta, or Vishńu. Thou, unborn divinity, art all the objects of these impersonations; thou art the gods, and all other beings; thou art the whole world; thou art all. Soul of the universe, thou art exempt from change, and there is nothing except thee in all this existence. Thou art Brahmá, Paśupati, Áryaman, Dhátri, and Vidhátri; thou art Indra, air, fire, the regent of the waters, the god of wealth, and judge of the dead; and thou, although but one, presidest over the world with various energies, addressed to various purposes. Thou, identical with the solar ray, createst the universe; all elementary substance is composed of thy qualities; and thy supreme form is denoted by the imperishable term SAT (existence). To him who is one with true knowledge, who is and is not perceptible, I bow. Glory be to him, the lord Vásudeva, to Sankarshańa, to Pradyumna, and to Aniruddha 7."

Footnotes

545:1 In the Bhágavata, Hari Vanśa, &c. several adventures of Krishńa, during his residence at Vraja, are recorded, of which our text makes no mention. Of these, the two most popular are Krishńa's taking away the clothes of the Gopís whilst bathing, and his liberating the Gopas from the mouth of Aghásura, disguised as a vast serpent, into which they had entered, thinking it a cavern in a mountain. The omission of these two legends, or of any of the rest, is not much to be regretted.

546:2 The noonday prayer, or Sandhya.

546:3 By his Dhyána, or force of meditation, in which it is attempted to bring before the mind's eye some definite form of the object of adoration. In this case Akrúra is compelled to see a form he did not anticipate. The Hari Vanśa very clumsily sets him to meditate upon the serpent Śesha, which spoils the story, intended as that is to exhibit the identity of Balaráma and Krishńa with the supreme.

546:4 Balaráma was thus visible in his real character of Śesha, the chief of serpents, the couch of Vishńu, and supporter of the world.

546:5 Or rather, he beheld Ghanaśyáma, an appellation of Krishńa, who is so called from being as black (śyama) as a cloud (ghana).

547:6 Tad, 'that;' all that is, or that can be conceived.

547:7 Akrúra's piety is here prophetic; the son and grandson of Krishńa (see p. 440) are not yet born: but this is the Vaishńava style of addressing Krishńa or Vishńu, as identical with four Vyúhas, 'arrangements' or 'dispositions,' Krishńa, Balaráma, Pradyumna, and Aniruddha. See As. Res. XVI. 35. In this, as in several other places, the Vishńu P. differs from some of the other narratives of Krishńa, by the length and character of the prayers addressed to Vishńu. The Hari Vanśa, for instance, here has no prayer or panegyric at all: the Bhágavata inserts one.

CHAP. XIX.

Akrúra conveys Krishńa and Ráma near to Mathurá, and leaves them: they enter the town. Insolence of Kansa's washerman: Krishńa kills him. Civility of a flower-seller: Krishńa gives him his benediction.

THUS the Yádava Akrúra, standing in the river, praised Krishńa, and worshipped him with imaginary incense and flowers. Disregarding all other objects, he fixed his whole mind upon the deity; and having continued for a long time in spiritual contemplation, he at last desisted from his abstraction, conceiving he had effected the purposes of soul. Coming up from the water of the Yamuná, he went to the car, and there he beheld Ráma and Krishńa seated as before. As his looks denoted surprise, Krishńa said to him, "Surely, Akrúra, you have seen some marvel in the stream of the Yamuná, for your eyes are staring as if with astonishment." Akrúra replied, "The marvel that I have seen in the stream of the Yamuná I behold before me, even here, in a bodily shape; for he whom I have encountered in the water, Krishńa, is also your wondrous self, of whose illustrious person the whole world is the miraculous developement. But enough of this; let us proceed to Mathura: I am afraid Kansa will be angry at our delay; such is the wretched consequence of eating the bread of another." Thus speaking, he urged on the quick horses, and they arrived after sunset at Mathura. When they came in sight of the city, Akrúra said to Krishńa and Ráma, "You must now journey on foot, whilst I proceed alone in the car; and you must not go to the house of Vasudeva, for the elder has been banished by Kansa on your account."

Akrúra having thus spoken, left them, and entered the city; whilst Ráma and Krishńa continued to walk along the royal road. Regarded with pleasure by men and women, they went along sportively, looking like two young elephants. As they roamed about, they saw a washerman colouring clothes, and with smiling countenances they went and threw down some of his fine linen. The washerman was the servant of Kansa, made insolent by his master's favour; and he provoked the two lads

with loud and scurrilous abuse, until Krishńa struck him down, with his head to the ground, and killed him. Then taking the clothes, they went their way, clad in yellow and blue raiment, until they came to a flower-seller's shop. The flower-seller looked at them with astonishment, and wondered who they could be, or whence they could have come. Seeing two youths so lovely, dressed in yellow and blue garments, he imagined them to be divinities descended upon earth. Being addressed by them with mouths budding like lotuses, and asked for some flowers, he placed his hands upon the ground, and touched it with his head, saying, "My lords have shewn me great kindness in coming to my house, fortunate that I am; I will pay them homage." Having thus spoken, the flower-seller, with a smiling aspect, gave them whatever choice flowers they selected, to conciliate their favour. Repeatedly prostrating himself before them, he presented them with flowers, beautiful, fragrant, and fresh. Krishńa then, being much pleased with him, gave him this blessing; "Fortune, good friend, who depends upon me, shall never forsake you: never shall you suffer loss of vigour, or loss of wealth: as long as time shall last your descendants shall not fail. Having long tasted various delights on earth, you shall finally obtain, by calling me to recollection, a heavenly region, the consequence of my favour. Your heart shall ever be intent on righteousness, and fulness of days shall be the portion of your posterity. Your descendants shall not be subject to natural infirmities, as long as the sun shall endure." Having thus spoken, Krishńa and Ráma, worshipped by the flower-seller, went forth from his dwelling 1.

Footnotes

549:1 These incidents are told, with some unimportant differences, in the other accounts of Krishńa's youth.

CHAP. XX.

Krishńa and Balaráma meet Kubjá; she is made straight by the former: they proceed to the palace. Krishńa breaks a bow intended for a trial of arms. Kansa's orders to his servants. Public games. Krishńa and his brother enter the arena: the former wrestles with Cháńúra, the latter with Musht́ika, the king's wrestlers; who are both killed. Krishńa attacks and slays Kansa: he and Balaráma do homage to Vasudeva and Devakí: the former praises Krishńa.

As they proceeded along the high road, they saw coming towards them a young girl, who was crooked, carrying a pot of unguent. Krishńa addressed her sportively, and said, "For whom are you carrying that unguent? tell me, lovely maiden; tell me truly." Spoken to as it were through affection, Kubjá, well disposed towards Hari, replied to him also mirthfully, being smitten by his appearance; "Know you not, beloved, that I am the servant of Kansa, and appointed, crooked as I am, to prepare his perfumes. Unguent ground by any other he does not approve of: hence I am enriched through his liberal rewards." Then said Krishńa, "Fair-faced damsel, give us of this unguent, fragrant and fit for kings, as much as we may rub upon our bodies." "Take it," answered Kubjá.; and she gave them as much of the unguent as was sufficient for their persons; and they rubbed it on various parts of their faces and bodies 1, till they looked like two clouds, one white and one black, decorated by the many-tinted bow of Indra. Then Krishńa, skilled in the curative art, took hold of her, under the chin, with the thumb and two fingers, and lifted up her head, whilst with his feet he pressed down her feet; and in this way he made her straight. When she was thus relieved from her deformity, she was a most beautiful woman; and, filled with gratitude and affection, she took Govinda by the garment, and invited him to her house. Promising to come at some

other time, Krishńa smilingly dismissed her, and then laughed aloud on beholding the countenance of Baladeva 2.

Dressed in blue and yellow garments, and anointed with fragrant unguents, Keśava and Ráma proceeded to the hall of arms, which was hung round with garlands. Inquiring of the warders which bow he was to try, and being directed to it, he took it, and bent it; but drawing it with violence, he snapped it in two 3, and all Mathurá resounded with the noise which its fracture occasioned. Abused by the warders for breaking the bow, Krishńa and Ráma retorted, and defied them, and left the hall.

When Kansa knew that Akrúra had returned, and heard that the bow had been broken, he thus said to Cháńúra and Musht́ika, his boxers: "Two youths, cowherd boys, have arrived; you must kill them both, in a trial of strength, in my presence; for they practise against my life. I shall be well pleased if you kill them in the match, and will give you whatever you wish; not else. These two foes of mine must be killed by you fairly or unfairly. The kingdom shall be ours in common, when they have perished." Having given them these orders, he sent next for his elephant driver, and desired him to station his great elephant Kuvalayápíd́a, who was as vast as a cloud charged with rain, near the gate of the arena, and drive him upon the two boys when they should attempt to enter. When Kansa had issued these commands, and ascertained that the platforms were all ready for the spectators, he awaited the rising of the sun, unconscious of impending death.

In the morning the citizens assembled on the platforms set apart for them, and the princes, with the ministers and courtiers, occupied the royal seats. Near the centre of the circle judges of the games were stationed by Kansa, whilst he himself sat apart close by upon a lofty throne. Separate platforms were erected for the ladies of the palace, for the courtesans, and for the wives of the citizens 4. Nanda and the

cowherds had places appropriated to them, at the end of which sat Akrúra and Vasudeva. Amongst the wives of the citizens appeared

Devakí, mourning for her son, whose lovely face she longed to behold even in the hour of his destruction. When the musical instruments

sounded, Cháńúra sprang forth, and the people cried, "Alas!" and Musht́ika slapped his arms in defiance. Covered with must and blood

from the elephant, whom, when goaded upon them by his driver, they had slain, and armed with his tusks, Balabhadra and Janárddana confidently entered the arena, like two lions amidst a herd of deer. Exclamations of pity arose from all the spectators, along with expressions of astonishment. "This then," said the people, "is Krishńa! this is Balabhadra! This is he by whom the fierce night-walker Pútaná was slain; by whom the waggon was overturned, and the two Arjuna trees

felled! This is the boy who trampled and danced on the serpent Kálíya; who upheld the mountain Govarddhana for seven nights; who killed, as if in play, the iniquitous Arisht́a, Dhenuka, and Keśin! This whom we see is Achyuta! This is he who has been foretold by the wise, skilled in the sense of the Puráńas, as Gopála, who shall exalt the depressed Yádava race! This is a portion of the all-existing, all-generating Vishńu, descended upon earth, who will assuredly lighten her load!" Thus did the citizens describe Ráma and Krishńa, as soon as they appeared; whilst the breast of Devakí glowed with maternal affection; and Vasudeva, forgetting his infirmities, felt himself young again, on beholding the countenances of his sons as a season of rejoicing. The women of the palace, and the wives of the citizens, wide opened their eyes, and gazed intently upon Krishńa. "Look, friends," said they to their companions; "look at the face of Krishńa; his eyes are reddened by his conflict with the elephant, and the drops of perspiration stand upon his cheeks, outvieing a full blown lotus in autumn, studded with glittering dew. Avail yourself now of the faculty of vision. Observe his breast, the seat of splendour, marked with the mystic sign; and his arms, menacing destruction to his foes. Do you not notice Balabhadra, dressed in a blue garment; his countenance as fair as the jasmine, as the moon, as the fibres of the lotus stem? See how he gently smiles at the gestures of Musht́ika and Cháńúra, as they spring up. And now behold Hari advance to encounter Cháńúra. What! are there no elders, judges of the field? How can the delicate form of Hari, only yet in the dawn of adolescence, be regarded as a match for the vast and adamantine bulk of the great demon? Two youths, of light and elegant persons, are in the arena, to oppose athletic fiends, headed by the cruel Cháńúra. This is a great sin in the judges of the games, for the umpires to suffer a contest between boys and strong men."

As thus the women of the city conversed with one another, Hari, having tightened his girdle, danced in the ring, shaking the ground on which he trod. Balabhadra also danced, slapping his arms in defiance. Where the ground was firm, the invincible Krishńa contended foot to foot with Cháńúra. The practised demon Musht́ika was opposed by

Balabhadra. Mutually entwining, and pushing, and pulling, and beating each other with fists, arms, and elbows, pressing each other with their knees, interlacing their arms, kicking with their feet, pressing with their whole weight upon one another 5, fought Hari and Cháńúra. Desperate was the struggle, though without weapons, and one for life and death, to the great gratification of the spectators. In proportion as the contest continued, so Cháńúra was gradually losing something of his original vigour, and the wreath upon his head trembled from his fury and distress 6; whilst the world-comprehending Krishńa wrestled with him as if but in sport. Beholding Cháńúra losing, and Krishńa gaining strength, Kansa, furious with rage, commanded the music to cease. As soon as the drums and trumpets were silenced, a numerous band of heavenly instruments was heard in the sky, and the gods invisibly exclaimed, "Victory to Govinda! Keśava, kill the demon Cháńúra!" Madhusúdana having for a long time dallied with his adversary, at last lifted him up, and whirled him round, with the intention of putting an end to him. Having whirled Cháńúra round a hundred times, until his breath was expended in the air, Krishńa dashed him on the ground with such violence as to smash his body into a hundred fragments, and strew the earth with a hundred pools of gory mire. Whilst this took place, the mighty Baladeva was engaged in the same manner with the demon bruiser Musht́ika. Striking him on the head with his fists, and on the

breast with his knees, he stretched him on the ground, and pummelled him there till he was dead. Again, Krishńa encountered the royal bruiser Tomalaka, and felled him to the earth with a blow of his left hand. When the other athletæ saw Cháńúra, Musht́ika, and Tomalaka killed, they fled from the field; and Krishńa and Sankarshańa danced victorious on the arena, dragging along with them by force the cowherds of their own age. Kansa, his eyes reddening with wrath, called aloud to the surrounding people, "Drive those two cow-boys out of the assembly: seize the villain Nanda, and secure him with chains of iron: put Vasudeva to death with tortures intolerable to his years: and lay hands upon the cattle, and whatever else belongs to those cowherds who are the associates of Krishńa."

Upon hearing these orders, the destroyer of Madhu laughed at Kansa, and, springing up to the place where he was seated, laid hold of him by the hair of his head, and struck his tiara to the ground: then casting him down upon the earth, Govinda threw himself upon him. Crushed by the weight of the upholder of the universe, the son of Ugrasena, Kansa the king, gave up the ghost. Krishńa then dragged the dead body, by the hair of the head, into the centre of the arena, and a deep furrow was made by the vast and heavy carcass of Kansa, when it was dragged along the ground by Krishńa, as if a torrent of water had run through it 7. Seeing Kansa thus treated, his brother Sumálin came to his succour; but he was encountered, and easily killed, by Balabhadra. Then arose a general cry of grief from the surrounding circle, as they beheld the king of Mathurá thus slain, and treated with such contumely, by Krishńa. Krishńa, accompanied by Balabhadra, embraced the feet of Vasudeva and of Devakí; but Vasudeva raised him up; and he and Devakí recalling to recollection what he had said to them at his birth, they bowed to Janárddana, and the former thus addressed him: "Have compassion upon mortals, O god, benefactor and lord of deities: it is by thy favour to us two that thou hast become the (present) upholder of the

world. That, for the punishment of the rebellious, thou hast descended upon earth in my house, having been propitiated by my prayers, sanctifies our race. Thou art the heart of all creatures; thou abidest in all creatures; and all that has been, or will be, emanates from thee, O universal spirit! Thou, Achyuta, who comprehendest all the gods, art eternally worshipped with sacrifices: thou art sacrifice itself, and the offerer of sacrifices. The affection that inspires my heart and the heart of Devakí towards thee, as if thou wast our child, is indeed but error, and a great delusion. How shall the tongue of a mortal such as I am call the creator of all things, who is without beginning or end, son? Is it consistent that the lord of the world, from whom the world proceeds, should be born of me, except through illusion? How should he, in whom all fixed and moveable things are contained, be conceived in the womb and born of a mortal being? Have compassion therefore indeed, O supreme lord, and in thy descended portions protect the universe. Thou art no son of mine. This whole world, from Brahmá to a tree, thou art. Wherefore dost thou, who art one with the supreme, beguile us? Blinded by delusion, I thought thee my son; and for thee, who art beyond all fear, I dreaded the anger of Kansa, and therefore did I take thee in my terror to Gokula, where thou hast grown up; but I no longer claim thee as mine own. Thou, Vishńu, the sovereign lord of all, whose actions Rudra, the Maruts, the Aświns, Indra, and the gods, cannot equal, although they behold them; thou who hast come amongst us for the benefit of the world, art recognised, and delusion is no more."

Footnotes

550:1 They had their bodies smeared in the style called Bhaktichheda; that is, with the separating or distinguishing (chheda) marks of Vaishńava devotion (bhakti): certain streaks on the forehead, nose, cheeks, breast, and arms, which denote a follower of Vishńu. See As. Res. XVI. 33.

551:2 The story is similarly told in the Bhágavata, &c.

551:3 The bending or breaking of a bow is a favourite incident in Hindu heroic poetry, borrowed, no doubt, from the Rámáyańa, where, however, it has an object; here it is quite gratuitous.

551:4 The Bhágavata enters into even fewer particulars than our text of the place set apart for the games. The Hari Vanśa gives a much more detailed description, which is in some respects curious. The want of any technical glossary, and the general manner in which technical terms are explained in the ordinary dictionaries, render it difficult to understand exactly what is intended, and any translation of the passages must be defective. The French version, however, probably represents a much more splendid and theatrical scene than the text authorizes, and may therefore admit of correction. The general plan is nothing more than an enclosed space, surrounded by temporary structures of timber or bambus, open or enclosed, and decorated with hangings and garlands. It may be doubted if the details described by the compiler of the Hari Vanśa were very familiar even to him; for his description is not always very consistent or precise. Of two commentators, one evidently knows nothing of what he attempts to explain; but with the assistance of the other the passages may be thus, though not always confidently, rendered:--

"The king, Kansa, meditating on these things, went forth from his palace to the place which had been prepared for the sight of the ceremonial (1), to inspect the scaffolds (2) which had been constructed. He found the place close set with the several platforms (3) of the different public bodies (4), strongly put together, and decorated with roofed pavilions of various sizes, supported by columns, and divided into commodious chambers (5). The edifice was extensive, well arranged, secured by strong rafters (6), spacious and lofty, and commodious and secure. Stairs led to the different galleries (7). Chairs of state (8) were placed in various parts of it. The avenues that conducted to it were narrow (9). It was covered with temporary stages and sheds (10), and was capable of sustaining the weight of a multitude.

"Having seen the place of the festival thus adorned, Kansa gave orders, and said, 'To-morrow let the platforms and terraces and pavilions (11) be decorated with pictures and garlands and flags and images (12), and let them be scented with fragrant odours, and covered over with awnings (13). Let there be ample heaps of dry, pounded cow-dung (14) provided on the ground, and suitable refreshment chambers be covered over, and decorated with bells and ornamented arches (15). Let large water jars be securely fixed in order, capable of holding a copious supply, and provided with golden drinking-cups. Let apartments be prepared (16), and various kinds of beverage, in appropriate vessels, be ready. Let judges of the games be invited, and corporations with their chiefs. Let orders be issued to the wrestlers, and notice be given to the spectators; and let platforms for their accommodation be fitted up in the place of assembly.'" (17)

When the meeting takes place, the site of the games is thus described: "Upon the following day the amphitheatre (18) was filled by the citizens, anxious to behold the games. The place of assembly (19) was supported by octagonal painted pillars (20), fitted up with terraces and doors and bolts, with windows circular or crescent; shaped, and accommodated with seats with cushions (21), and it shone like the ocean whilst large clouds hang upon it, with spacious, substantial pavilions (22), fitted up for the sight of the combat; open to the front (23), but screened with beautiful and fine curtains (24), crowned with festoons of flowers, and glistening with radiance like autumnal clouds. The pavilions of the different companies and corporations, vast as mountains, were decorated with banners, bearing upon them the implements and emblems of the several crafts (25). The chambers of the inhabitants of the inner apartments shone near at hand, bright with gold and painting and net-work of gems: they were richly decorated with precious stones, were enclosed below with costly hangings, and ornamented above with spires and banners, and looked like mountains spreading their wings in the sky; while the rays of light reflected from the valuable jewels were blended with the waving of white chowries, and the musical tinkling of female ornaments. The separate pavilions of the courtesans were graced by lovely women, attired in the most splendid dresses (27), and emulated the radiance of the cars of the gods. In the place of assembly there were excellent seats, couches made of gold, and hangings of various colours, intermixed with bunches of flowers: and there were golden vases of water, and handsome places for refreshment, filled with fruits of various kinds, and cooling juices, and sherbets fit for drinking (28). And there were many other stages and platforms, constructed of strong timber, and hangings by hundreds and thousands were displayed: and upon the tops of the houses, chambers fitted up with delicate jalousies, through which the women might behold the sports, appeared like swans flying through the air.

"In front stood the pavilion of Kansa, surpassing all the rest in splendour, looking like mount Meru in radiance; its sides, its columns, being covered with burnished gold; fastened with coloured cords; and every way worthy the presence of a king."

In justification of the rendering of the above, an explanation of the technical terms, taken either from dictionaries or from the commentators, may be subjoined. (1) Kansa went to the Prekshágára, literally 'house of seeing;' but it is evident, from its interior being visible to spectators on the tops of the houses, as subsequently mentioned, that it was not a theatre, or covered edifice. If a building at all, it was merely a sort of stockade. One commentator calls it, 'a place made for seeing the sacrifice;' (2) Manchánám avalokaka. The Manchá is commonly understood to signify a raised platform, with a floor and a roof, ascended by a ladder: see Dictionary. (3) Mancha-vát́a. Vát́a is either 'site' or 'inclosure,' and is used here without much affecting the sense of Mancha. The compound is explained by the commentators, 'prepared places', or 'the sites of the platforms'. (4) The Śreńíś, associations of artificers practising the same art. One of the commentaries understands the term to be here used to denote, not their station, but their labours: 'The structure was the work of the artificers.' (5) Several words occur here of technical import. The passage is, ###. Valabhi is said by the commentator to mean a structure with a pent roof, supported by six columns. Kut́í, a circular one, having seven roofs--something perhaps like a Chinese pagoda--and four columns. The Eka-stambha is a chamber, supported by one column. (6) Sáraniryyúham. It is difficult to understand the necessity of rafters in an inclosure in which the platforms and stages seem to have been erected independently of any floor or wall: but the commentary explains Niryyúha, 'strong brackets, projecting from a house:' (7) Aslisht́a sushsht́a manchárohanam. The first epithet is explained, 'not contracted'; the second, 'well constructed'; and for the 'ascending' (Árohanam) we have 'where was a line of steps' or 'ladders' There is another reading of the text, however, which may be rendered, 'Having steps well secured in their ascent above'. (8) 'Seats for kings'. (9) Such is the literal purport of Sanchára-patha-sankulam; implying, possibly, the formation of passages by fences on either side. (10) This is doubtful: the phrase is Chhannam-tad-vedikábhi. Chhannam means, literally, 'covered,' and can scarcely be used in the sense of 'overspread or filled with.' Vediká means an elevated floor or terrace, with which a hall or edifice cannot well be 'covered;' and therefore requires the sense here given to Chhanna. The commentators are silent. (11) The Manchavát́as and Valabhis, as above: the other term is Víthi, 'a shop,' 'a stall,' 'a terrace,' 'a road.' (12) Let them be Vapushmanta; 'having painted or sculptured figures'. The other commentary renders it merely 'pleasant' or 'agreeable'. (13) 'Covered above with cloths'. The use of the awning or Semiana is very common in India. (14) For the wrestlers to rub over their bodies to absorb the perspiration (15) This is all rather questionable: the passage is most usually, ###. Vali or Bali in one sense means 'the edge of a thatch,' and may be put for some sort of temporary structure, a kind of retiring or refreshment room for the boxers and wrestlers. In some copies it is read, 'beautiful with cloths spread,' on which the performers may sit when disengaged; perhaps a sort of carpet on the ground. (16) The expression is again Vali. Another sense of the word is, offering of viands, or of the remains of a sacrifice, to all beings; but that cannot be its purport here; nor is it ever used in the sense of viands in general. The verb Kalpa or Klrip also usually implies 'making.' (17) Manchavát́a; 'in the Samája,' or 'assembly.' (18) Maháranga, 'the great place of the performance.' Ranga is 'acting' or 'representation;' also the place or site of it. (19) All the copies consulted, except one, offer an irregularity of construction, which, although defended by the commentators, is a license scarcely allowable. The epithets of the first verse are all in the plural number; they then occur in the singular, to agree with the only substantive in the description, Samájavát́a. According to the commentaries, the plural term Manchás understood is the substantive to the epithets of the first stanza, and Samájavát́a the singular to those of the other verses. This awkwardness is however avoided by the reading of an old and very good copy, which puts it all in the singular; as ### (20) The expression is Charańa, literally 'foot;' explained by the commentator, Stambha, 'post' or 'pillar' (21) The reading of most of the copies is Śayanottama, which may be taken as the sense of Talottama, 'couches or benches with cushions.' (22) Manchágárais, 'temporary houses.' (21) Or 'fronting to the east'. (24) Nirmuktais: explained by the commentator to mean 'fine threads,' 'network,' or 'gauze,' through which persons, females especially, may see without being seen. (25) ### (26) 'With ridges and projections'. The commentator explains this, 'with flags on the top of them.' (27) This appears to be intended for an epithet of the women, although Ástarańa is not usually applied to dress. (28) Phala, of course, is 'fruit.' Avadanśa is explained in lexicons, what is eaten to excite thirst:' one comment gives it, what may be sucked,' as tamarinds, and the like. Chángeri is explained, 'fluids for drinking, made with sorrel, or acid fruits;' that is, sherbets. (29) ### is an epithet of the Prekshágára, or look-out house of the women, situated on the tops of their houses, according to the commentators; an arrangement very compatible with the form of Indian houses, which have flat roofs, commonly enclosed by a trellis work, or jalousie of masonry. It is observable, that in the Vishńu Puráńa, and in the Mahábhárata, on various public occasions, the women take their places on the platforms, or in the pavilions, without curtains or screens.

557:5 The terms here used are technical, and refer to the established modes of wrestling amongst Hindu athletæ. 1. Sannipáta is described 'mutual laying hold of.' 2. Avadúta, 'letting go of the adversary.' g. Kshepańa, 'pulling to, and casting back.' 4. Musht́inipáta, 'striking with fists.' 5. Kílanipáta, 'striking with the elbow.' 6. Vajranipáta, 'striking with the fore-arm.' 7. Jánunirgháta, 'pressing or striking with the knees.' 8. Báhuvighat́t́ana, 'interlacing the arms.' 9. Pádoddhúta, kicking.' 10. Prasrisht́á, 'intertwining of the whole body.' In some copies another term occurs, Aśmanirgháta, 'striking with stones,' or 'striking blows as hard as with stones;' for stones could scarcely be used in a contest specified as 'one without weapons'

557:6 Krishńa contended with Cháńúra, 'who through distress and anger shook the flowers of his crest;' The two last terms are explained, the flower of the wreath on his head.'

558:7 Et latus mediam sulcus diducit arenam.

'The yielding sand being furrowed into a ditch or a water-course, by the dead bodies being dragged over it. The text is, ###.

CHAP. XXI.

Krishńa encourages his parents; places Ugrasena on the throne; becomes the pupil of Sándípani, whose son he recovers from the sea: he kills the marine demon Panchajana, and makes a horn of his shell.

HAVING permitted to Devakí and Vasudeva an interval of true knowledge, through the contemplation of his actions, Hari again spread the delusions of his power over them and the tribe of Yadu. He said to them, "Mother; venerable father; you have both been long observed by Sankarshańa and myself with sorrow, and in fear of Kansa. He whose time passes not in respect to his father and mother, is a vile being, who descends in vain from virtuous parents. The lives of those produce good fruit, who reverence their parents, their spiritual guides, the Brahmans, and the gods. Pardon therefore, father, the impropriety of which we may have been culpable, in resenting without your orders, to which we acknowledge that we are subject, the oppression we suffered from the power and violence of Kansa." Thus speaking, they offered homage to the elders of the Yadu tribe in order, and then in a suitable manner paid their respects to the citizens. The wives of Kansa, and those of his father, then surrounded the body of the king, lying on the ground, and bewailed his fate in deep affliction. Hari in various ways expressed his regret for what had chanced, and endeavoured to console them, his own eyes being suffused with tears. The foe of Madhu then liberated Ugrasena from confinement, and placed him on the throne, which the death of his son had left vacant. The chief of the Yádavas, being crowned, performed the funeral rites of Kansa, and of the rest of the slain. When the ceremony was over, and Ugrasena had resumed his royal seat, Krishńa addressed him, and said, "Sovereign lord, command boldly what else is to be done. The curse of Yayáti has pronounced our race unworthy of dominion 1; but with me, for your servant, you may issue your orders to the gods. How should kings disobey them?"

Thus having spoken, the human Keśava summoned mentally the deity of the wind, who came upon the instant, and said to him, "Go, Váyu, to Indra, and desire him to lay aside his pomp, and resign to Ugrasena his splendid hall Sudharman: tell him that Krishńa commands him to send the royal hall, the unrivalled gem of princely courts, for the assemblage of the race of Yadu." Accordingly Váyu went, and delivered the message to the husband of Śachí, who immediately gave up to him the hall Sudharman, and Váyu conveyed it to the Yádavas, the chiefs of whom thenceforth possessed this celestial court, emblazoned with jewels, and defended by the arm of Govinda. The two excellent Yadu youths, versed in all knowledge, and possessed of all wisdom, then submitted to instruction, as the disciples of teachers. Accordingly they repaired to Sándípani--who, though born in Káśí, resided at Avanti--to study the science of arms, and, becoming his pupils, were obedient and attentive to their master, exhibiting an example to all men of the observance of instituted rules. In the course of sixty-four days they had gone through the elements of military science, with the treatises on the use of arms, and directions for the mystic incantations, which secure the aid of supernatural weapons 2. Sándípani, astonished at such proficiency, and knowing that it exceeded human faculties, imagined that the sun and moon had become his scholars. When they had acquired all that he could teach, they said to him, "Now say what present shall be given to you, as the preceptor's fee." The prudent Sándípani, perceiving that they were endowed with more than mortal powers, requested them to give him his dead son, drowned in the sea of Prabhása 3. Taking up their arms, they marched against the ocean; but the all-comprehending sea said to them, "I have not killed the son of Sándípani; a demon

named Panchajana, who lives in the form of a conch shell, seized the boy: he is still under my waters. On hearing this, Krishńa plunged into the sea; and having slain the vile Panchajana, he took the conch shell, which was formed of his bones (and bore it as his horn), the sound of which fills the demon hosts with dismay, animates the vigour of the gods, and annihilates unrighteousness. The heroes also recovered the boy from the pains of death, and restored him in his former person to his father. Ráma and Janárddana then returned to Mathurá, which was well presided over by Ugrasena, and abounded in a happy population both of men and women 1.

Footnotes

560:1 The curse pronounced on the elder sons of Yayáti, on their refusing to take upon them their father's infirmities. See p. 414.

561:2 They read through the Dhanur-veda, which treats of military matters; with the Rahasyá, 'the mystical part;' and the Sangraha, 'collection' or 'compendium,' said to be here the Astra-prayoga, the employment of weapons:

561:3 Prabhása is a place of pilgrimage in the west of India, on the coast of Guzerat, near the temple of Somanath, and town of Pattan Somanath. It is also known by the name of Soma-tírtha; Soma, or the moon, having been here cured of the consumption brought upon him by the imprecation of Daksha, his father-in-law. Mahábhárata, Śalya P., vol. III. p. 249.

562:1 The incidents of the two last chapters are related in the Bhágavata and Hari Vanśa, often in the words of the text, but with many embellishments and additions, especially in the latter. The Brahma Vaivartta, on the other hand, makes still shorter work of these occurrences than our text.

CHAP. XXII.

Jarásandha besieges Mathurá; is defeated, but repeatedly renews the attack.

PARÁŚARA.--The mighty Kansa had married the two daughters of Jarásandha, one named Asti, the other Práptí. Jarásandha was king of Magadhá, and a very powerful prince 1; who, when he heard that Krishńa had killed his son-in-law, was much incensed, and, collecting a large force, marched against Mathurá, determined to put the Yádavas and Krishńa to the sword. Accordingly he invested the city with three and twenty numerous divisions of his forces 2. Ráma and Janárddana sallied from the town with a slender, but resolute force, and fought bravely with the armies of Magadhá. The two youthful leaders prudently resolved to have recourse to their ancient weapons, and accordingly the bow of Hari, with two quivers filled with exhaustless arrows, and the mace called Kaumodaki, and the ploughshare of Balabhadra, as well as the club Saunanda, descended at a wish from heaven. Armed with these weapons, they speedily discomfited the king of Magadhá and his hosts, and reentered the city in triumph.

Although the wicked king of Magadhá, Jarásandha, was defeated, yet Krishńa knew that whilst he escaped alive he was not subdued; and in fact he soon returned with a mighty force, and was again forced by Ráma and Krishńa to fly. Eighteen times 3 did the haughty prince of Magadhá renew his attack upon the Yádavas, headed by Krishńa; and was as often defeated and put to the rout by them, with very inferior numbers. That the Yádavas were not overpowered by their foes, was owing to the present might of the portion of the discus-armed Vishńu.

It was the pastime of the lord of the universe, in his capacity of man, to launch various weapons against his enemies; for what effort of power to annihilate his foes could be necessary to him, whose fiat creates and destroys the world? but as subjecting himself to human customs, he formed alliances with the brave, and engaged in hostilities with the base. He had recourse to the four devices of policy, or negotiation, presents, sowing dissension, and chastisement; and sometimes even betook himself to flight. Thus imitating the conduct of human beings, the lord of the world pursued at will his sports.

Footnotes

563:1 See page 456.

563:2 With twenty-three Akshouhinis, each consisting of 109,300 infantry, 65,610 horse, 22,870 chariots, and as many elephants. The Hari Vanśa enumerates, as the allies or tributaries of Jarásandha, a number of princes from various parts of India, but this is a gratuitous embellishment.

563:3 The Bhágavata and Hari Vanśa say 'seventeen times.' The latter indulges in a prolix description of the first encounter; nothing of which occurs in the Bhágavata, any more than in our text.

CHAP. XXIII.

Birth of Kálayavana: he advances against Mathurá. Krishńa builds Dwáraká, and sends thither the Yádava tribe: he leads Kálayavana into the cave of Muchukunda: the latter awakes, consumes the Yavana king, and praises Krishńa.

PARÁŚARA.--Śyála having called Gárgya the Brahman, whilst at the cow-pens, impotent, in an assembly of the Yádavas, they all laughed; at which he was highly offended, and repaired to the shores of the western sea, where he engaged in arduous penance to obtain a son, who should be a terror to the tribe of Yadu. Propitiating Mahádeva, and living upon iron sand for twelve years, the deity at last was pleased with him, and gave him the desired boon. The king of the Yavanas, who was childless, became the friend of Gárgya; and the latter begot a son by his wife, who was as black as a bee, and was thence called Kálayavana 1. The Yavana king having placed his son, whose breast was as hard as the point of the thunderbolt, upon the throne, retired to the woods. Inflated with conceit of his prowess, Kálayavana demanded of Nárada who were the most mighty heroes on earth. To which the sage answered, "The Yádavas." Accordingly Kálayavana assembled many myriads of Mlechchhas and barbarians 2, and with a vast armament of

elephants, cavalry, chariots, and foot, advanced impatiently against Mathurá and the Yádavas; wearying every day the animal that carried him, but insensible of fatigue himself.

When Krishńa knew of his approach, he reflected that if the Yádavas encountered the Yavana, they would be so much weakened by the conflict, that they would then be overcome by the king of Magadhá; that their force was much reduced by the war with Magadhá, whilst that of Kálayavana was unbroken; and that the enemy might be therefore victorious. Thus the Yádavas were exposed to a double danger. He resolved therefore to construct a citadel for the Yadu tribe, that should not be easily taken; one that even women might defend, and in which therefore the heroes of the house of Vrishńi should be secure; one in which the male combatants of the Yádavas should dread no peril, though he himself should be drunk or careless, asleep or abroad. Thus reflecting, Krishńa solicited a space of twelve furlongs from the ocean, and there he built the city of Dwáraka 3, defended by high ramparts, and beautified with gardens and reservoirs of water, crowded with houses and buildings, and splendid as the capital of Indra, Amarávatí. Thither Janárddana conducted the inhabitants of Mathurá, and then awaited at that city the approach of Kálayavana.

When the hostile army encamped round Mathura, Krishńa unarmed went forth, and beheld the Yavana king. Kálayavana, the strong-armed, recognizing Vásudeva, pursued him; him whom the thoughts of perfect ascetics cannot overtake. Thus pursued, Krishńa entered a large cavern, where Muchukunda, the king of men, was asleep. The rash Yavana entering the cave, and beholding a man lying asleep there, concluded it

must be Krishńa, and kicked him; at which Muchukunda awoke, and casting on him an angry glance, the Yavana was instantly consumed, and reduced to ashes. For in a battle between the gods and demons, Muchukunda had formerly contributed to the defeat of the latter; and, being overcome with sleep, he solicited of the gods as a boon that he should enjoy a long repose. "Sleep long and soundly," said the gods; "and whoever disturbs you shall be instantly burnt to ashes by fire emanating from your body 4."

Having burnt up the iniquitous Yavana, and beholding the foe of Madhu, Muchukunda asked him who he was. "I am born," he replied, "in the lunar race, in the tribe of Yadu, and am the son of Vasudeva." Muchukunda, recollecting the prophecy of old Garga, fell down before the lord of all, Hari, saying, "Thou art known, supreme lord, to be a portion of Vishńu; for it was said of old by Garga, that at the end of the twenty-eighth Dwápara age Hari would be born in the family of Yadu. Thou art he, without doubt, the benefactor of mankind; for thy glory I am unable to endure. Thy words are of deeper tone than the muttering of the rain cloud; and earth sinks down beneath the pressure of thy feet. As in the battle between the gods and demons the Asuras were unable to sustain my lustre, so even am I incapable of bearing thy radiance. Thou alone art the refuge of every living being who has lighted on the world. Do thou, who art the alleviator of all distress, shew favour upon me, and remove from me all that is evil. Thou art the oceans, the mountains, the rivers, the forests: thou art earth, sky, air, water, and fire: thou art mind, intelligence, the unevolved principle, the vital airs, the lord of life--the soul; all that is beyond the soul; the all-pervading; exempt from the vicissitudes of birth; devoid of sensible

properties, sound and the like; undecaying, illimitable, imperishable, subject neither to increase nor diminution: thou art that which is Brahma, without beginning or end. From thee the immortals, the progenitors, the Yakshas, Gandharbhas, and Kinnaras, the Siddhas, the nymphs of heaven, men, animals, birds, deer, reptiles, and all the;, vegetable world, proceed; and all that has been, or will be, or is now, moveable or fixed. All that is amorphous or has form, all that is subtile, gross, stable, or moveable, thou art, O creator of the world; and beside thee there is not any thing. O lord, I have been whirled round in the circle of worldly existence for ever, and have suffered the three classes of affliction, and there is no rest whatever. I have mistaken pains for pleasures, like sultry vapours for a pool of water; and their enjoyment has yielded me nothing but sorrow. The earth, dominion, forces, treasures, friends, children, wife, dependants, all the objects of sense, have I possessed, imagining them to be sources of happiness; but I found that in their changeable nature, O lord, they were nothing but vexation. The gods themselves, though high in heaven, were in need of my alliance. Where then is everlasting repose? Who without adoring thee, who art the origin of all worlds, shall attain, O supreme deity, that rest which endures for ever? Beguiled by thy delusions, and ignorant of thy nature, men, after suffering the various penalties of birth, death, and infirmity, behold the countenance of the king of ghosts, and suffer in hell dreadful tortures, the reward of their own deeds. Addicted to sensual objects, through thy delusions I revolve in the whirpool of selfishness and pride; and hence I come to thee, as my final refuge, who art the lord deserving of all homage, than whom there is no other asylum; my mind afflicted with repentance for my trust in the world, and desiring the fulness of felicity, emancipation from all existence."

Footnotes

565:1 This legend of the origin of Kálayavana is given also by the Hari Vanśa. The Bhágavata, like our text, comes at once to the siege of Mathurá by this chief; but the Hari Vanśa suspends the story, for more than thirty chapters, to narrate an origin of the Yádavas, and sundry adventures of Krishńa and Ráma to the south-west. Most of these have no other authority, and are no doubt inventions of the Dakhini compiler; and the others are misplaced.

565:2 So the Bhágavata describes him as leading a host of Mlechchhas, or barbarians, against Krishńa; but in the Mahábhárata, Sabhá Parvan, vol. I. p. 330, where Krishńa describes the power of Jarásandha, he admits that he and the Yádavas fled from Mathurá to the west, through fear of that king, but no account is given of any siege of Mathurá by Kálayavana. The only indication of such a person is the mention that Bhagadatta, the Yavana king, who rules over Muru and Naraka in the west and south, is one of his most attached feudatories. This king is in various other places called king of Prágjyotish, as he is in a subsequent passage of the same book, Sabhá P., p. 374; and this name is always applied to the the west of Asam. His subjects are, however, still Yavanas and Mlechchhas, and he presents horses, caps set with jewels, and swords with ivory hilts; articles scarcely to be found in Asam, which cannot well be the seat of his sovereignty. It seems most likely therefore that the story may have originated in some knowledge of the power and position of the Greek-Bactrian princes, or their Scythian successors, although in the latter compilations it has been mixed up with allusions to the first Mohammedan aggressions. See As. Res. V. 506 and XV. 100.

566:3 According to the Mahábhárata, he only enlarged and fortified the ancient city of Kuśasthalí, founded by Raivata. Sabhá P.: see also p. 356 of our text.

567:4 The name of Muchukunda, as one of the sons of Mańd́hátri, occurs p. 363; but no further notice is taken of him. The Bhágavata specifies his being the son of that king, and relates the same story of his long sleep as the text. The same occurs in the Hari Vanśa. The general character of the legends in this chapter is that of reference to something familiar, rather than its narration. In the Hari Vanśa the opposite extreme is observable, and there the legends are as prolix as here they are concise. The Bhágavata follows a middle course; but it seems unlikely that in either of the three we have the original fables.

CHAP. XXIV.

Muchukunda goes to perform penance. Krishńa takes the army and treasures of Kálayavana, and repairs with them to Dwáraká. Balaráma visits Vraja: inquiries of its inhabitants after Krishńa.

THUS praised by the wise Muchukunda, the sovereign of all things, the eternal lord, Hari, said to him, "Go to whatever celestial regions you wish, lord of men, possessed of might irresistible, honoured by my favour. When you have fully enjoyed all heavenly pleasures, you shall be born in a distinguished family, retaining the recollection of your former births; and you shall finally obtain emancipation." Having heard this promise, and prostrated himself before Achyuta, the lord of the world, Muchukunda, went forth from the cave, and beholding men of diminutive stature, now first knew that the Kali age had arrived. The king therefore departed to Gandhamádana, the shrine of Narańáráyańa, to perform penance.

Krishńa having by this stratagem destroyed his enemy, returned to Mathurá, and took captive his army, rich in horses, elephants and cars, which he conducted to Dwáraká, and delivered to Ugrasena, and the Yadu race was relieved from all fear of invasion. Baladeva, when hostilities had entirely ceased, being desirous of seeing his kinsmen, went to Nanda's cow-pens, and there again conversed with the herdsmen and their females, with affection and respect. By some, the elders, he was embraced; others, the juniors, he embraced; and with those of his own age, male or female, he talked and laughed. The cowherds made many kind speeches to Halayudha; but some of the Gopís spoke to him with the affectation of anger, or with feelings of jealousy, as they inquired after the loves of Krishńa with the women of Mathurá. "Is all well with the fickle and inconstant Krishńa?" said they: "Does the volatile swain, the friend of an instant, amuse the women of the city by laughing at our rustic efforts (to please him)? Does he ever think of us, singing in chorus to his songs? Will he not come here once again to see his mother? But why talk of these things? it is a different tale to tell for

him without us, and for us without him. Father, mother, brother, husband, kin, what have we not abandoned for his sake? but he is a monument of ingratitude. Yet tell us, does not Krishńa talk of coming here? Falsehood is never, O Krishńa, to be uttered by thee. Verily this is Dámodara, this is Govinda, who has given up his heart to the damsels of the city, who has no longer any regard for us, but looks upon us with disdain." So saying, the Gopís, whose minds were fixed on Krishńa, addressed Ráma in his place, calling him Dámodara and Govinda, and laughed and were merry; and Ráma consoled them by communicating to them agreeable, modest, affectionate, and gentle messages from Krishńa. With the cowherds he talked mirthfully, as he had been wont to do, and rambled along with them over the lands of Vraja 1.

Footnotes

570:1 This visit of Balaráma to Vraja is placed by the Hari Vanśa anterior to the fall of Mathurá; by the Bhágavata, long subsequent to the establishment of the Yadus at Dwáraká.

CHAP. XXV.

Balaráma finds wine in the hollow of a tree; becomes inebriated; commands the Yamuná to come to him, and on her refusal drags her out of her course: Lakshmí gives him ornaments and a dress: he returns to Dwáraká, and marries Revatí.

WHILST the mighty Śesha 1, the upholder of the globe, was thus engaged in wandering amidst the forests with the herdsmen, in the disguise of a mortal--having rendered great services to earth, and still considering what more was to be achieved--Varuńa, in order to provide for his recreation, said to his wife Váruńí (the goddess of wine), "Thou, Madirá, art ever acceptable to the powerful Ananta; go therefore, auspicious and kind goddess, and promote his enjoyments." Obeying these commands, Váruní went and established herself in the hollow of a Kadamba tree in the woods of Vrindávana. Baladeva, roaming about, came there, and smelling the pleasant fragrance of liquor, resumed his ancient passion for strong drink. The holder of the ploughshare observing the vinous drops distilling from the Kadamba tree, was much delighted, and gathered and quaffed them 2 along with the herdsmen and the Gopís, whilst those who were skilful with voice and lute celebrated him in their songs. Being inebriated with the wine, and the drops of perspiration standing like pearls upon his limbs, he called out, not knowing what he said, "Come hither, Yamuná river, I want to bathe." The river, disregarding the words of a drunken man, came not at his bidding: on which

Ráma in a rage took up his ploughshare, which he plunged into her bank, and dragged her to him, calling out, "Will you not come, you jade? will you not come? Now go where you please (if you can)." Thus saying, he compelled the dark river to quit its ordinary course, and follow him whithersoever he wandered through the wood. Assuming a mortal figure, the Yamuná, with distracted looks, approached Balabhadra, and entreated him to pardon her, and let her go: but he replied, "I will drag you with my ploughshare in a thousand directions, since you contemn my prowess and strength." At last, however, appeased by her reiterated prayers, he let her go, after she had watered all the country 3. When he had bathed, the goddess of beauty, Lakshmí, came and gave him a beautiful lotus to place in one ear, and an earring for the other; a fresh necklace of lotus flowers, sent by Varuńa; and garments of a dark blue colour, as costly as the wealth of the ocean: and thus decorated with a lotus in one ear, a ring in the other, dressed in blue garments, and wearing a garland, Balaráma appeared united with loveliness. Thus decorated, Ráma sported two months in Vraja, and then returned to Dwáraká, where the married Revatí, the daughter of king Raivata, by whom he had two sons, Nishat́ha and Ulmuka 4.

Footnotes

571:1 The great serpent, of whom Balaráma is an incarnation.

571:2 There is no vinous exudation from the Kadamba tree (Nauclea Kadamba), but its flowers are said to yield a spirit by distillation; whence Kádambarí is one of the synonymes of wine, or spiritous liquor. The grammarians, however, also derive the word from some legend, stating it to be so called because it was produced from the hollow of a Kadamba tree on the Gomantha mountain. The Hari Vanśa, which alone makes the Gomantha mountain the scene of an exploit of Krishńa and Ráma, makes no mention of this origin of wine; and the Bhágavata merely says that Váruńí took up her abode in the hollow of a tree. There must be some other authority therefore for this story.

572:3 The Bhágavata and Hari Vanśa repeat this story; the latter very imperfectly; the former adds, that the Yamuná is still to be seen following the course along which she was dragged by Balaráma. The legend probably alludes to the construction of canals from the Jumna, for the purposes of irrigation; and the works of the Mohammedans in this way, which are well known, were no doubt preceded by similar canals dug by order of Hindu princes.

572:4 See page 439.

CHAP. XXVI.

Krishńa carries off Rukminí: the princes who come to rescue her repulsed by Balaráma. Rukmin overthrown, but spared by Krishńa, founds Bhojakat́a. Pradyumna born of Rukminí.

BHÍSHMAKA was king of Vidarbha, residing at Kundina 1. He had a son named Rukmin, and a beautiful daughter termed Rukminí. Krishńa fell in love with the latter, and solicited her in marriage; but her brother who hated Krishńa, would not assent to the espousals. At the suggestion of Jarásandha, and with the concurrence of his son, the powerful sovereign Bhíshmaka affianced Rukminí to Śiśupála. In order to celebrate the nuptials, Jarásandha and other princes, the friends of Śiśupála, assembled in the capital of Vidarbha; and Krishńa, attended by Balabhadra and many other Yádavas, also went to Kundina to witness the wedding. When there, Hari contrived, on the eve of the nuptials, to carry off the princess 2, leaving Ráma and his kinsmen to sustain the weight of his enemies. Pauńd́raka, the illustrious Dantavakra, Viduratha, Śiśupála, Jarásandha, Śalya, and other kings, indignant at the insult, exerted themselves to kill Krishńa, but were repelled by Balaráma and the Yádavas. Rukmin, vowing that he would never enter Kundina again until he had slain Keśava in fight, pursued and overtook him. In the combat that ensued, Krishńa destroyed with his discus, as if in sport, the host of Rukmin, with all its horse, and elephants, and foot, and chariots, and overthrew him, and hurled him on the ground, and would have put him to death, but was withheld by the entreaties of Rukminí. "He is my only brother," she exclaimed, "and must not be slain by

thee: restrain your wrath, O divine lord, and give me my brother in charity." Thus addressed by her, Krishńa, whom no acts affect, spared Rukmín 3; and he (in pursuance of his vow) founded the city Bhojakat́a 4, and ever afterwards dwelt therein. After the defeat of Rukmin, Krishńa married Rukminí in due form, having first made her his own by the Rákshasa ritual 5. She bore him the gallant Pradyumna, a portion of the deity of love. The demon Sambara carried him off, but he slew the demon.

Footnotes

573:1 Vidarbha is the country of Berar, and the name remains in the present city of Beder: the capital however, Kundinapur, is commonly identified with a place called Kundapur, about forty miles north-east of Amarávatí (in Berar).

573:2 When she had gone forth from the city to worship Ambiká: Bhágavata. Indráńí, the wife of Indra: Hari Vanśa. Our text tells the circumstance more concisely than the others.

574:3 After depriving him of his eyebrows and hair. In the Bhágavata, Balaráma also interferes in favour of Rukmin, and reproves Krishńa for disfiguring him.

574:4 Of course this was somewhere in the neighbourhood of Kundina or Vidarbha, and is usually supposed to be situated on the Narmadá.

574:5 That is, by violence: thus Manu; "The seizure of a maiden by force, whilst she weeps and calls for assistance, after her kinsmen and friends have been slain in battle, or wounded, and their houses broken open, is the marriage called Rákshasa." III. 33. According to the Bhágavata, Rukminí sends to invite Krishńa to carry her off, and instructs him how to proceed.

CHAP. XXVII.

Pradyumna stolen by Sambara; thrown into the sea, and swallowed by a fish; found by Máyádeví: he kills Sambara, marries Máyádeví, and returns with her to Dwáraká. Joy of Rukminí and Krishńa.

MAITREYA.--How, Muni, happened it that the hero Pradyumna was carried away by Sambara? and in what manner was the mighty Sambara killed by Pradyumna?

PARÁŚARA.--When Pradyumna was but six days old, he was stolen from the lying-in chamber by Sambara, terrible as death; for the demon foreknew that Pradyumna, if he lived, would be his destroyer. Taking away the boy, Sambara cast him into the ocean, swarming with monsters, into a whirlpool of roaring waves, the haunt of the huge creatures of the deep. A large fish swallowed the child, but he died not, and was born anew from its belly 1: for that fish, with others, was caught by the fishermen, and delivered by them to the great Asura Sambara. His wife Máyádeví, the mistress of his household, superintended the operations of the cooks, and saw, when the fish was cut open, a beautiful child, looking like a new shoot of the blighted tree of love. Whilst wondering who this should be, and how he could have got into the belly of the fish, Nárada came to satisfy her curiosity, and said to the graceful dame, "This is the son of him by whom the whole world is created and destroyed, the son of Vishńu, who was stolen by Sambara from the lying-in chamber, and tossed by him into the sea, where he was swallowed by the fish. He is now in thy power; do thou, beautiful woman, tenderly rear this jewel of mankind." Thus counselled by Nárada, Máyádeví took charge of the boy, and carefully reared him from childhood, being fascinated by the beauty of his person. Her affection became still more impassioned when he was decorated with the bloom of adolescence. The gracefully-moving Máyávatí then, fixing her heart

and eyes upon the high-minded Pradyumna, gave him, whom she regarded as herself, all her magic (and illusive) powers.

Observing these marks of passionate affection, the son of Krishńa said to the lotus-eyed Máyádeví, "Why do you indulge in feelings so unbecoming the character of a mother?" To which she replied, "Thou art not a son of mine; thou art the son of Vishńu, whom Kálá Sambara carried away, and threw into the sea: thou vast swallowed by a fish, but wast rescued by me from its belly. Thy fond mother, O beloved, is still weeping for thee." When the valiant Pradyumna heard this, he was filled with wrath, and defied Sambara to battle. In the conflict that ensued, the son of Mádhava slew the whole host of Sambara. Seven times he foiled the delusions of the enchanter, and making himself master of the eighth, turned it against Sambara, and killed him. By the same faculty he ascended into the air, and proceeded to his father's house, where he alighted, along with Máyávatí, in the inner apartments. When the women beheld Pradyumna, they thought it was Krishńa himself. Rukminí, her eyes dimmed with tears, spoke tenderly to him, and said, "Happy is she who has a son like this, in the bloom of youth. Such would be the age of my son Pradyumna, if he was alive. Who is the fortunate mother adorned by thee? and yet from thy appearance, and from the affection I feel for thee, thou art assuredly the son of Hari."

At this moment Krishńa, accompanied by Nárada, arrived; and the latter said to the delighted Rukminí, "This is thine own son, who has come hither after killing Sambara, by whom, when an infant, he was stolen from the lying-in chamber. This is the virtuous Máyávatí, his wife, and not the wife of Sambara. Hear the reason. When Manmatha, the deity of love, had perished 2, the goddess of beauty, desirous to secure

his revival, assumed a delusive form, and by her charms fascinated the demon Sambara, and exhibited herself to him in various illusory enjoyments. This thy son is the descended Káma; and this is the goddess Ratí, his wife 3. There is no occasion for any uncertainty: this is thy daughter-in-law." Then Rukminí was glad, and Keśava also; the whole city resounded with exclamations of joy, and all the people of Dwáraká were surprised at Rukminí's recovering a son who had so long been lost.

Footnotes

575:1 The Bhágavata tells the story in the same manner, but the Hari Vanśa omits the part of the fish.

576:2 When he was reduced to ashes by a fiery glance from Śiva, in resentment of his inflaming him with passion for Umá. This legend is a favourite with the Śaiva Puráńas, and is told in the Linga and Káliká, also in the Padma P. and Káśí Khańd́a of the Skánda P. They do not say much about his resuscitation however; Śiva, in pity of Ratí's grief, restoring him only to a bodiless existence as Ananga, whose place is to be in the hearts of men. The Linga adds, that when Vishńu, in consequence of the curse of Bhrigu, shall be born as the son of Vasudeva, Káma shall be born as one of his sons.

577:3 The daughter of Daksha, but not enumerated amongst those formerly specified (p. 54): she was born from his perspiration, according to the Káliká P.

CHAP. XXVIII.

Wives of Krishńa. Pradyumna has Aniruddha: nuptials of the latter. Balaráma beat at dice, becomes incensed, and slays Rukmin and others.

RUKMINÍ bare to Krishńa these other sons, Chárudeshńa, Sudeshńa, Chárudeha, Sushena, Chárugupta, Bhadracháru, Cháruvinda, Sucháru, and the very mighty Cháru; also one daughter, Chárumatí. Krishńa had seven other beautiful wives, Kálindí, Mitravrindá, the virtuous Nágnajití, the queen Jámbavatí; Rohińí, of beautiful form; the amiable and excellent daughter of the king of Madra, Mádrí; Satyabhámá, the daughter of Śatrujit; and Lakshmańá, of lovely smiles 1. Besides these, he had sixteen thousand other wives 2.

The heroic Pradyumna was chosen for her lord, at her public choice of a husband, by the daughter of Rukmin; and he had by her the powerful and gallant prince Aniruddha, who was fierce in fight, an ocean of prowess, and the tamer of his foes. Keśava demanded in marriage for him the granddaughter of Rukmin; and although the latter was inimical to Krishńa, he betrothed the maiden (who was his son's daughter) to the son of his own daughter (her cousin Aniruddha). Upon the occasion of the nuptials Ráma and other Yádavas attended Krishńa to Bhojakat́a, the city of Rukmin. After the wedding had been solemnized, several of the kings, headed by him of Kalinga, said to Rukmin, "This wielder of the ploughshare is ignorant of the dice, which may be converted into his misfortune: why may we not contend with him, and beat him, in play?" The potent Rukmin replied to them, and said, "So let it be:" and he engaged Balaráma at a game of dice in the palace. Balaráma soon lost to Rukmin a thousand Nishkas 3: he then staked and lost another thousand; and then pledged ten thousand, which Rukmin, who was well skilled in gambling, also won. At this the king of Kalinga laughed aloud, and the weak and exulting Rukmin grinned, and said, "Baladeva is losing, for he knows nothing of the game; although, blinded by a vain passion for play, he thinks he understands the dice." Halayudha, galled by the broad laughter of the Kalinga prince, and the contemptuous speech of Rukmin, was exceedingly angry, and, overcome with passion, increased his stake to ten millions of Nishkas. Rukmin accepted the challenge, and therefore threw the dice. Baladeva won, and cried aloud, "The stake is mine." But Rukmin called out as loudly, that he was the winner. "Tell no lies, Bala," said he: "the stake is yours; that is true; but I did not agree to it: although this be won by you, yet still I am the winner." A deep voice was then heard in the sky, inflaming still more the anger of the high-spirited Baladeva, saying, "Bala has rightly won the whole sum, and Rukmin speaks falsely: although he did

not accept the pledge in words, he did so by his acts (having cast the dice)." Balaráma thus excited, his eyes red with rage, started up, and struck Rukmin with the board on which the game was played, and killed him 4. Taking hold of the trembling king of Kalinga, he knocked out the teeth which he had shewn when he laughed. Laying hold of a golden column, he dragged it from its place, and used it as a weapon to kill those princes who had taken part with his adversaries. Upon which the whole circle, crying out with terror, took to flight, and escaped from the wrath of Baladeva. When Krishńa heard that Rukmin had been killed by his brother, he made no remark, being afraid of Rukminí on the one hand, and of Bala on the other; but taking with him the newly wedded Aniruddha, and the Yádava tribe, he returned to Dwáraká.

Footnotes

578:1 The number specified, however, both in this place and in c. 32, is nine, instead of eight. The commentator endeavours to explain the difference by identifying Rohińí with Jámbavatí; but in the notices of Krishńa's posterity, both in this work and in the Bhágavata, she is distinct from Jámbavatí. She seems, however, to be an addition to the more usually specified eight, of whose several marriages the Bhágavata gives the best account. In addition to the three first, respecting whom particulars are found in all, Kálindí, or the Yamuná, is the daughter of the sun, whom Krishńa meets on one of his visits to Indraprastha, and who claims him as the reward of her penance. His next wife, Mitravindá, is the daughter of his maternal aunt, Rájádhideví (p. 437), and sister of Vinda and Anuvinda, kings of Avantí: she chooses him at her Swayambara. The Hari Vanśa calls her Saudattá, daughter of Śivi; and she is subsequently termed Śaivyá by our text. Nágnajití or Satyá, the next wife, was the daughter of Nagnajit, king of Kausála, and was the prize of Krishńa's overcoming seven fierce bulls, whom no other hero had encountered with success. Bhadrá, princess of Kekaya, also Krishńa's cousin, the daughter of Śrutakírtti (p. 437), was his next: and his eighth wife was Mádrí, the daughter of the king of Madra; named, according to the Bhágavata, Lakshańá; and to the Hari V., Saubhímá; distinguishing, as does our text, clearly Lakshmańá from Mádrí, and like it having no satisfactory equivalent for Bhadrá. The Hari Vanśa does not name Rohińí, but specifies other names, as Vrihatí, &c. In the life of Krishńa, taken from the Bhágavata through a Persian translation, published by Maurice, there is a curious instance of the barbarous distortion of Sanscrit names by the joint labours of the English and Persian translators: the wives of Krishńa are written, Rokemenee (Rukminí), Seteebhavani (Satyabhámá), Jamoometee (Jámbavatí), Kalenderee (Kálindí), Lechmeena (Lakshmańá), Soeta (Satyá?), Bhedravatee (Bhadrá), Mihrbenda (Mitravinda).

578:2 These, according to the Mahábhárata, Ádi P., were Apsarasas, or nymphs. In the Dána Dharma they become Krishńa's wives through a boon given him by Umá.

579:3 The Nishka is a weight of gold, but according to different authorities of very different amount. The commentator here terms it a weight of four Suvarńas, each about 175 grains troy.

580:4 The Bhágavata and Hari Vanśa, which both tell this story, agree in the death of Rukmin; but in the Mahábhárata he appears in the war, on the side of the Pańd́avas. The occurrence is a not very favourable picture of courtly manners; but scenes of violence have never been infrequent at the courts of Rajput princes.

CHAP. XXIX.

Indra comes to Dwáraká, and reports to Krishńa the tyranny of Naraka. Krishńa goes to his city, and puts him to death. Earth gives the earrings of Adití to Krishńa, and praises him. He liberates the princesses made captive by Naraka, sends them to Dwáraká, and goes to Swarga with Satyabhámá.

ŚAKRA, the lord of the three worlds, came mounted on his fierce elephant Airávata to visit Śauri (Krishńa) at Dwáraká. Having entered the city, and been welcomed by Hari, he related to the hero the deeds of the demon Naraka. "By thee, Madhusúdana, lord of the gods," said Indra, "in a mortal condition, all sufferings have been soothed. Arisht́a, Dhenuka, Cháńúra, Musht́ika, Keśin, who sought to injure helpless man, have all been slain by thee. Kansa, Kuvalayápíd́a, the child-destroying Putaná, have been killed by thee; and so have other oppressors of the world. By thy valour and wisdom the three worlds have been preserved, and the gods, obtaining their share of the sacrifices offered by the devout, enjoy satisfaction. But now hear the occasion on which I have come to thee, and which thou art able to remedy. The son of the earth 1, called Naraka, who rules over the city of Prágjyotisha 2, inflicts a great injury upon all creatures. Carrying off the maidens of gods, saints, demons, and kings, he shuts them up in his own palace. He has taken away the umbrella of Varuńa, impermeable to water, the jewel mountain crest of Mandara, and the celestial nectar-dropping earrings of my mother Adití; and he now demands my elephant Airávata. I have thus explained to you, Govinda, the tyranny of the Asura; you can best determine how it is to be prevented."

Having heard this account, the divine Hari gently smiled, and, rising from his throne, took Indra by the hand: then wishing for the eater of

the serpents, Garud́a immediately appeared; upon whom his master, having first seated Satyabhámá upon his back, ascended, and flew to Prágjyotisha. Indra mounted his elephant, and, in the sight of the inhabitants of Dwáraká, went to the abode of the gods.

The environs of Prágjyotisha were defended by nooses, constructed by the demon Muru, the edges of which were as sharp as razors; but Hari, throwing his discus Sudarśana amongst them, cut them to pieces. Then Muni started up, but Keśava slew him, and burnt his seven thousand sons, like moths, with the flame of the edge of his discus. Having slain Mum, Hayagriva, and Panchajana, the wise Hari rapidly reached the city of Prágjyotisha: there a fierce conflict took place with the troops of Naraka, in which Govinda destroyed thousands of demons; and when Naraka came into the field, showering upon the deity all sorts of weapons, the wielder of the discus, and annihilator of the demon tribe, cut him in two with his celestial missile. Naraka being slain, Earth, bearing the two earrings of Adití, approached the lord of the world, and said, "When, O lord, I was upheld by thee in the form of a boar, thy contact then engendered this my son. He whom thou gayest me has now been killed by thee: take therefore these two earrings, and cherish his progeny. Thou, lord, whose aspect is ever gracious, hast come to this sphere, in a portion of thyself, to lighten my burden. Thou art the eternal creator, preserver, and destroyer of the universe; the origin of all worlds, and one with the universe: what praise can be worthily offered to thee? Thou art the pervader, and that which is pervaded; the act, the agent, and the effect; the universal spirit of all beings: what praise can be worthily offered to thee? Thou art the abstract soul, the sentient and the living soul of all beings, the imperishable: but since it is not possible to praise thee worthily, then why should the hopeless attempt proceed? Have compassion, O universal soul, and forgive the sins which Naraka has committed. Verily it is for the sanctification of thy son that he has been killed by thee." The lord, who is the substance of all creatures, having replied to the earth, "Even so," proceeded to redeem the various gems from the dwelling of Naraka. In the apartments of the women he found sixteen thousand and one hundred

damsels 3: he also beheld in the palace six thousand large elephants, each having four tusks; twenty-one lakhs of horses of Kámboja and other excellent breeds: these Govinda dispatched to Dwaraká, in charge of the servants of Naraka. The umbrella of Varuńa, the jewel mountain, which he also recovered, he placed upon Garud́a; and mounting him himself, and taking Satyabhámá with him, he set off to the heaven of the gods, to restore the earrings of Adití 4.

Footnotes

581:1 By Vishńu, as the Varáha Avatára; but found and adopted by Janaka. Káliká P.

581:2 In the centre of the country of Kámarúpa, inhabited by Kirátas; the site of the shrines of Deví, as Dikkaravásiní and Kámákhyá. Káliká P.

583:3 These were captive princesses, according to the Bhágavata; Apsarasas, or celestial nymphs, according to the Káliká P.; and these upon their rescue by Krishńa became his wives.

583:4 The legend of Naraka is related in more detail in the Bhágavata and Hari Vanśa, but is still more fully narrated in the Káliká Upa-puráńa. It may be considered as one of the various intimations that occur in the Puráńas of hostilities between the worshippers of Vishńu and Śiva; Naraka being in an especial degree favoured by the latter.

CHAP. XXX.

Krishńa restores her earrings to Adití, and is praised by her: he visits the gardens of Indra, and at the desire of Satyabhámá carries off the Párijáta tree. Śachí excites Indra to its rescue. Conflict between the gods and Krishńa, who defeats them. Satyabhámá derides them. They praise Krishńa.

GARUD́A, laden with the umbrella of Varuńa and the jewel mountain, and bearing Hrishikeśa on his back to the court of Indra, went lightly, as if in sport, along. When they arrived at the portals of Swarga, Hari blew his shell; on which the gods advanced to meet him, bearing respectful offerings. Having received the homage of the divinities, Krishńa went to the palace of the mother of the gods, whose turrets resembled white clouds; and on beholding Adití, paid his respects to her, along with Śakra; and, presenting to her her own earrings, informed her of the destruction of the demon Naraka. The mother of the world, well pleased, then fixed her whole thoughts upon Hari, the creator, and thus pronounced his praise: "Glory to thee, O god with the lotus eyes, who removest all fear from those that worship thee. Thou art the eternal, universal, and living soul; the origin of all beings; the instigator of the mental faculty, and faculties of sense; one with the three qualities; beyond the three qualities; exempt from contraries; pure; existing in the hearts of all; void of colour, extension, and every transient modification; unaffected by the vicissitudes of birth or death, sleep or waking. Thou art evening, night, and day; earth, sky, air, water, and fire; mind, intellect, and individuality. Thou art the agent of creation, duration, and dissolution; the master over the agent; in thy forms which are called Brahmá, Vishńu, and Śiva. Thou art gods, Yakshas, Daityas, Rákshasas, Siddhas, Punnagas, Kúshmáńd́as, Piśáchas, Gandharbas, men, animals, deer, elephants, reptiles, trees, shrubs, creepers, climbers, and grasses; all things, large, middling, small, immense, or minute: thou art all bodies whatsoever, composed of aggregated atoms. This thy illusion beguiles all who are ignorant of thy true nature, the fools who imagine soul to be in that which is not spirit. The notions that "I am--this is mine," which influence mankind, are but the delusions of the mother of

the world, originating in thy active agency. Those men who, attentive to their duties, diligently worship thee, traverse all this illusion, and obtain spiritual freedom. Brahmá and all the gods, men and animals, are alike invested by the thick darkness of fascination, in the gulf of the illusions of Vishńu. That men, who having worshipped thee, should seek the gratification of their desires, and their own preservation, this, O lord, is also thy delusion. It is the sport of thy fascinations that induces men to glorify thee, to obtain thereby the continuance of their race, or the annihilation of their enemies, instead of eternal liberation. It is the fault of the impure acts of the unrighteous (to proffer such idle requests to one able to confer such more important benefits), like asking for a rag to cover one's nakedness from the tree that bestows whatever is solicited. Be propitious then, imperishable author of all the error that deceives the world; and dispel, O lord of all creatures, the conceit of knowledge, which proceeds from ignorance. Glory to thee, grasper of the discus, wielder of the bow, brandisher of the mace, holder of the shell; for such do I behold thee in thy perceptible form: nor do I know that form of thine, which is beyond perception! Have compassion on me, supreme god."

Vishńu, thus hymned by Adití, smiled, and said to the mother of the gods, "Mother goddess, do thou shew favour unto me, and grant me thy blessing." "So be it," replied Adití, "ever as thou wilt; and whilst thou dwellest amongst mortals, the first of men, thou shalt be invincible by gods or demons." Then Satyabhámá, accompanied by the queen of Indra, addressed Adití respectfully, and solicited her benedictions: and Adití in reply said to her, "Fair-browed dame, thou shalt never suffer decay, nor loss of beauty: thou shalt be the asylum of all loveliness, dame of faultless shape." With the assent of Adití, Indra then respectfully saluted Janárddana in all due form, and conducted him and Satyabhámá through Nandana and other pleasant gardens of the gods; where Keśava, the destroyer of Keśi, saw the Párijáta tree, the favourite of Śachí, which was produced when the ocean was churned for ambrosia: the bark was of gold, and it was embellished with young sprouting leaves of a copper colour, and fruit-stalks bearing numerous clusters of fragrant fruit.

When Satyabhámá noticed this tree, she said to her beloved lord, Govinda, "Why should not this divine tree be transported to Dwáraka? If what you say is true, and I am really dear to you, then let this tree be taken away from hence, and planted in the gardens of my dwelling. You have often said to me, 'Neither Jámbavatí nor Rukminí is so dear to me, Satyá, as you are.' If you have spoken the truth, and not mere flattery, then let this Párijáta tree be the ornament of my mansion. I long to shine amidst my fellow queens, wearing the flowers of this tree in the braids of my hair."

Thus solicited by Satyabhámá, Hari smiled upon her, and taking the Párijáta plant, put it upon Garud́a. The keepers of the garden remonstrated, and said, "This Párijáta tree belongs to Śachí, the queen of the sovereign of the gods: it is not proper, Govinda, for you to remove it. At the time when the ocean was churned for the beverage of immortality, this tree was produced, for the purpose of providing Śachí with flowery ornaments. You cannot be suffered to depart with it. It is through ignorance that this is sought for by any one, as it is the especial property of her on whose countenance the king of the gods delights to look; and who shall go away with impunity, who attempts to carry it off? Assuredly the king of the gods will punish this audacity; for his hand launches the thunderbolt, and the immortals attend upon his steps. Forbear then, Krishńa, nor provoke the hostility of all the gods. The wise will not commence actions that can be productive only of unpleasant consequences." Satyabhámá, on hearing these words, was exceedingly offended, and said, "What right has Śachí--what has Indra--to the Párijáta tree? it was produced at the churning of the ocean as the common property of all worlds. Wherefore, gods, should Indra alone possess it? In the same manner, guardians of the grove, as nectar, as the moon, as the goddess Śrí herself, so the Párijáta tree is the common property of all the world: and since Śachí, confiding in the strength of her husband's arm, would keep it to herself, away with submission to her: Satya takes away the tree. Go quickly, and let Paulomí be told what I have said: repeat to her this contemptuous message from Satyabhámá; 'If you are the beloved wife of your lord, if your husband is

obedient to your authority, let him prevent my husband from carrying off this tree. I know your husband Śakra; I know the sovereign of the divinities; and I, who am a mortal, take this Párijáta tree away from you.'"

Accordingly the warders of the garden went and reported to Śachí the message of Satyabhámá. Śachí appealed to her husband, and excited the king of the gods to resent this affront: and Indra accordingly, attended by the army of the celestials, marched to attack Hari, in defence of the Párijáta tree. The gods were armed with clubs, swords, maces, and darts; and Indra wielded the thunderbolt. As soon as Govinda saw the king of the gods advancing against him on his elephant, attended by the immortals, he blew his shell so that the sound filled all the regions, and he showered smilingly myriads of arrows upon his assailants. Beholding the air in all directions overspread with his darts, the celestials in return hurled innumerable missiles; but every one of these the destroyer of Madhu, and lord of all worlds, cut playfully into a thousand pieces with his shafts. The devourer of serpents, Garud́a, laid hold of the noose of the sovereign of the waters, and tore it to fragments with his beak, as if it had been a little snake. The son of Devakí threw his mace at the club of Yama, and cast it broken upon the ground: he cut in bits the litter of the lord of wealth with his discus: a glance of his eye eclipsed the radiance of the sun: he severed Agni into a hundred parts with his arrows, and scattered the Vasus through the realms of space: with his discus he cut off the points of the tridents of the Rudras, and cast themselves upon the earth: and with the shafts shot from his bow he dispersed the Sádhyas, Viśwas, Maruts, and Gandharbas, like fleeces of cotton from the pods of the Simel tree, through the sky. Garud́a also diligently plied his beak and wings and nails, and bit and bruised and scratched the deities who opposed his lord.

Then the king of the gods and the foe of Madhu encountered and overwhelmed each other with countless shafts, like rain-drops falling from two heavy clouds. Garud́a in the conflict engaged with Airávata, and Janárddana was opposed to all the deities. When all the other weapons had been cut to pieces, Indra stood armed with his thunderbolt,

and Krishńa with the discus Sudarśana. Beholding them thus prepared for fight, all the people of the three spheres exclaimed, "Alas! alas!" Indra launched his bolt, but in vain, for Hari caught and arrested it: he forbore, however, to hurl his discus, and only called out to Indra to stay. Satyabhámá seeing Indra disarmed, and his elephant disabled by Garud́a, and the deity himself about to retreat, said to him, "King of the triple sphere, it ill becomes the husband of Śachí to run away. Ornamented with Párijáta garlands, she will approach you. Of what use is the sovereignty of heaven, embellished with the Párijáta tree, no longer beholding Śachí meet you with affection as of yore? Nay, Śakra, fly not; you must not suffer shame: here, take the Párijáta tree; let the gods be no longer annoyed. Sachs, inflated with pride of her husband, has not welcomed me to her dwelling with respectful presents. As a woman, I am light of purpose, and am anxious for my husband's fame; therefore have I instigated, Śakra, this contest with you. But I do not want the Párijáta tree, nor do I wish to take that which is another's property. Śachí is proud of her beauty. What woman is not proud of her husband?" Thus spoken to by Satyabhámá, the king of the gods turned back, and said to her, "Desist, wrathful dame, from afflicting your friend by further reproaches. I am not ashamed of being vanquished by him who is the author of the creation, preservation, and destruction of the world; who is the substance of all things; in whom, without beginning or middle, the universe is comprised; and from whom, and by whom, identical with all things, it proceeds, and will cease to be. What disgrace is it, O goddess, to any one to be discomfited by him who is the cause of creation, continuance, and dissolution? His form is the parent of all worlds, though infinitely subtle, and known to those only by whom all that may be known is known. Who is able to overcome the unborn, unconstituted, eternal lord, who has willed to become a mortal for the good of the world 1?"

Footnotes

588:1 The Bhágavata merely says, "Incited by his wife, Krishńa took away the Párijáta tree, having subdued the gods, and planted it in the garden of Satyabhámá." The Hari V. makes a long story of it, and tells it with some variations, especially in the commencement; Satyabhámá's desire for the Párijáta tree having been excited by Nárada's presenting a flower from it to Krishńa's other spouse, Rukminí.

CHAP. XXXI.

Krishńa, with Indra's consent, takes the Párijáta tree to Dwáraká; marries the princesses rescued from Naraka.

KEŚAVA, being thus eulogized by the king of the gods, smiled, and spake gravely to him in reply. "Thou art Indra," said he, "the king of the celestials: we are but mortals, O lord of the world: thou must pardon therefore the offence that I have committed. Let this Párijáta tree be taken to its appropriate situation. I removed it in compliance with the words of Satyá. Receive back also this your thunderbolt, cast at me; for this is your proper weapon, the destroyer of your foes." Indra answered and said, "Thou beguilest us, O lord, in calling thyself a mortal; but we know thee to be the lord, although not endowed with subtlety of discernment. Thou art that thou art, engaged in the active preservation of the earth; thou extractest the thorns implanted in her bosom, destroyer of the demon race. Let this Párijáta tree be transferred to Dwáraká, and it shall remain upon earth as long as thou abidest in the world of mortals." Hari, having assented to the proposal of Indra, returned to earth, hymned by attendant sages, saints, and quiristers of heaven.

When Krishńa arrived over Dwáraká, he blew his shell, and delighted all the inhabitants with the sound. Then alighting from Garud́a, he proceeded with Satyabhámá to her garden, and there planted the great Párijáta tree, the smell of which perfumed the earth for three furlongs, and an approach to which enabled every one to recollect the events of a prior existence; so that, on beholding their faces in that tree, all the Yádavas contemplated themselves in their (original) celestial forms. Then Krishńa took possession of the wealth, elephants, horses, and women, which he had recovered from Naraka, and which had been brought to Dwáraká by the servants of the demon; and at an auspicious season he espoused all the maidens whom Naraka had carried off from their friends;

at one and the same moment he received the hands of all of them, according to the ritual, in separate mansions. Sixteen thousand and one hundred was the number of the maidens, and into so many different forms did the foe of Madhu multiply himself; so that every one of the damsels thought that he had wedded her in his single person; and the creator of the world, Hari, the assumer of universal shape, abode severally in the dwelling of each of these his wives.

CHAP. XXXII.

Children of Krishńa. Ushá, the daughter of Báńa, sees Aniruddha in a dream, and becomes enamoured of him.

PARÁŚARA.--I have enumerated to you Pradyumna and the other sons of Rukminí. Satyabhámá bore Bhánu and Bhairika. The sons of Rohińí were Díptimat, Támrapakshi, and others. The powerful Śámba and other sons were born of Jámbavatí. Bhadravinda and other valiant youths were the sons of Nágnajití. Śaivyá (or Mitravindá) had several sons, of whom Sangrámajit was the chief. Vrika and others were begotten by Hari on Mádrí. Lakshmaná had Gátravat and others: and Śruta and others were the sons of Kálindí 1. Krishńa had sons also by his other wives, in all one hundred and eighty thousand. The eldest of the whole was Pradyumna, the son of Rukminí: his son was Aniruddha, from whom Vraja was born: his mother was Ushá, the daughter of Báńa, and grand-daughter of Bali, whom Aniruddha won in war. On that occasion a fierce battle took place between Hari and Śankara, in which the thousand arms of Báńa were lopped away by the discus of the former.

MAITREYA.--HOW happened it, venerable Brahman, that a contest on account of Ushá arose between Śiva and Krishńa? and in what manner did Hari cut off the thousand arms of Báńa? This, illustrious sir, thou art able to narrate.

PARÁŚARA.--Ushá, the daughter of Báńa, having seen Párvatí sporting with her lord, Śambhu, was inspired with a wish for similar dalliance. The beautiful Gaurí, who knows the hearts of all, said to Ushá, "Do not grieve; you shall have a husband." "But when will this be?" thought Ushá to herself, "or who will be my lord?" On which Párvatí continued; "He who shall appear to you, princess, in a dream on the twelfth lunation of the light half of Vaiśákha, he will be your husband."

Accordingly, as the goddess had foretold, on that lunar day a youth appeared to Ushá in a dream, of whose person she became enamoured. When she woke, and no longer perceived him, she was overcome with sorrow, and, unrestrained by modesty, demanded of her companion whither he had gone. The companion and friend of the princess was Chitralekhá, the daughter of Kubháńd́a, the minister of Báńa. "Of whom do you speak?" inquired she of Ushá. But the princess, recollecting herself, was ashamed, and remained silent. At length, however, Chitralekhá conciliated her confidence, and she related to her what had passed, and what the goddess had foretold; and she requested her friend to devise some means of uniting her with the person whom she had beheld in her dream.

Chitralekhá then delineated the most eminent gods, demons, spirits, and mortals, and shewed them to Ushá. Putting aside the portraits of gods, spirits, snake-gods, and demons, the princess selected those of mortals, and amongst them the heroes of the races of Andhaka and Vrishńi. When she came to the likenesses of Krishńa and Ráma, she was confused with shame; from the portrait of Pradyumna she modestly averted her eyes; but the moment she beheld the picture of his son, the object of her passion, her eyes wide expanded, and all her bashfulness was discarded. "This is he! this is he!" said she to Chitralekhá; and her friend, who was endowed with magic power, bade her be of good cheer, and set off through the air to Dwáraká.

Footnotes

591:1 The Bhágavata says, each of his eight queens had ten sons, and gives the ten names of each set, with one or two exceptions.

CHAP. XXXIII.

Báńa solicits Śiva for war: finds Aniruddha in the palace, and makes him prisoner. Krishńa, Balaráma, and Pradyumna come to his rescue Śiva and Skanda aid Báńa: the former is disabled; the latter put to flight. Báńa encounters Krishńa, who cuts off all his arms, and is about to put him to death. Śiva intercedes, and Krishńa a spares his life. Vishńu and Śiva are the same.

BEFORE this took place, Báńa had been engaged in the adoration of the three-eyed god, and had thus prayed to him: "I am humiliated, O lord, by the possession of a thousand arms in a state of peace; let some hostilities ensue, in which I may derive some advantage from their possession. Without war, what is the use of these arms? they are but a burden to me." Śankara replied, "When thy peacock banner shall be broken, thou shalt have war, the delight of the evil spirits that feast on the flesh of man." Báńa, pleased by this promise, proffered his thanks to Śambhu, and returned to his palace, where he found his standard broken; at which his joy was increased.

At that time the nymph Chitralekhá returned from Dwáraká, and by the exercise of her magic power brought Aniruddha along with her. The guards of the inner apartments discovering him there with Ushá, reported it to the king who immediately sent a body of his followers to seize the prince; but the valiant youth, taking up an iron club, slew his assailants: on which Báńa mounted his car, advanced against him, and endeavoured to put him to death. Finding, however, that Aniruddha was not to be subdued by prowess, he followed the counsel of his minister, and brought his magical faculties into the conflict, by which he succeeded in capturing the Yadu prince, and binding him in serpent bonds.

When Aniruddha was missed from Dwáravatí, and the Yádavas were inquiring of one another whither he had gone, Nárada came to them, and told them that he was the prisoner of Báńa, having been conveyed by a female, possessed of magic faculties, to Śońitapura 1 When they heard

this, they were satisfied; for they had imagined he had been taken away by the gods (in reprisal for the Párijáta tree). Krishńa therefore immediately summoned Garud́a, who came with a wish; and mounting upon him, along with Bala and Pradyumna, he set off for the city of Báńa. On their approach to the city they were opposed by the spirits who attend on Rudra, but these were soon destroyed by Hari, and he and his companions reached the vicinity of the town. Here mighty Fever, an emanation from Maheśwara, having three feet and three heads 2, fought desperately with Vishńu in defence of Báńa. Baladeva, upon whom his ashes were scattered, was seized with burning heat, and his eyelids trembled: but he obtained relief by clinging to the body of Krishńa. Contending thus with the divine holder of the bow, the Fever emanating from Śiva was quickly expelled from the person of Krishńa by Fever which he himself engendered. Brahmá beholding the impersonated malady bewildered by the beating inflicted by the arms of the deity, entreated the latter to desist; and the foe of Madhu refrained, and absorbed into himself the fever he had created. The rival Fever then departed, saying to Krishńa, "Those men who call to memory the combat between us shall be ever exempt from febrile disease."

Next Vishńu overcame and demolished the five fires 3, and with perfect ease annihilated the army of the Dánavas. Then the son of Bali (Báńa),

with the whole of the Daitya host, assisted by Śankara and Kártikeya, fought with Śauri. A fierce combat took place between Hari and Śankara; all the regions shook, scorched by their flaming weapons, and the celestials felt assured that the end of the universe was at hand. Govinda, with the weapon of yawning, set Śankara a-gape; and then the demons and the demigods attendant upon Śiva were destroyed on every side; for Hara, overcome with incessant gaping, sat down in his car, and was unable longer to contend with Krishńa, whom no acts affect. The deity of war, Kártikeya, wounded in the arm by Garud́a, struck by the weapons of Pradyumna, and disarmed by the shout of Hari, took to flight. Báńa, when he saw Śankara disabled, the Daityas destroyed, Guha fled, and Śiva's followers slain, advanced on his vast car, the horses of which were harnessed by Nandíśa, to encounter Krishńa and his associates Bala and Pradyumna. The valiant Balabhadra, attacking the host of Báńa, wounded them in many ways with his arrows, and put them to a shameful rout; and their sovereign beheld them dragged about by Ráma with his ploughshare, or beaten by him with his club, or pierced by Krishńa with his arrows: he therefore attacked Krishńa, and a fight took place between them: they cast at each other fiery shafts, that pierced through their armour; but Krishńa intercepted with his arrows those of Báńa, and cut them to pieces. Báńa nevertheless wounded Keśava, and the wielder of the discus wounded Báńa; and both desirous of victory, and seeking enraged the death of his antagonist, hurled various missiles at each other. When an infinite number of arrows had been cut to pieces, and the weapons began to be exhausted, Krishńa resolved to put Báńa to death. The destroyer of the demon host therefore took up his discus Sudarśana, blazing with the radiance of a hundred suns. As he was in the act of casting it, the mystical goddess Kot́aví, the magic lore of the demons, stood naked before him 4. Seeing her before him, Krishńa, with unclosed eyes, cast

Sudarśana, to cut off the arms of Báńa. The discus, dreaded in its flight by the whole of the weapons of the demons, lopped off successively the numerous arms of the Asura. Beholding Krishńa with the discus again in his hand, and preparing to launch it once more, for the total demolition of Báńa, the foe of Tripura (Śiva) respectfully addressed him. The husband of Umá, seeing the blood streaming from the dissevered arms of Báńa, approached Govinda, to solicit a suspension of hostilities, and said to him, "Krishńa, Krishńa, lord of the world, I know thee, first of spirits, the supreme lord, infinite felicity, without beginning or end, and beyond all things. This sport of universal being, in which thou takest the persons of god, animals, and men, is a subordinate attribute of thy energy. Be propitious therefore, O lord, unto me. I have given Báńa assurance of safety; do not thou falsify that which I have spoken. He has grown old in devotion to me; let him not incur thy displeasure. The Daitya has received a boon from me, and therefore I deprecate thy wrath." When he had concluded, Govinda, dismissing his resentment against the Asura, looked graciously on the lord of Umá, the wielder of the trident, and said to him, "Since you, Śankara, have given a boon unto Báńa, let him live: from respect to your promises, my discus is arrested: the assurance of safety granted by you is granted also by me. You are fit to apprehend that you are not distinct from me. That which I am, thou art; and that also is this world, with its gods, demons, and mankind. Men contemplate distinctions, because they are stupified by ignorance." So saying, Krishńa went to the place where the son of Pradyumna was confined. The snakes that bound him were destroyed, being blasted by the breath of Garud́a: and Krishńa, placing him, along with his wife, upon the celestial bird, returned with Pradyumna and Ráma to Dwáraká 4.

Footnotes

593:1 The synonymes of Śońitapura in the Trikáńd́a Śesha are Devikot́a, Báńapur, Kot́ívarsham, and Ushávana. The first is usually considered to be the modern Devicotta in the Carnatic, which is commonly believed to be the scene of Báńa's defeat. The name, however, occurs in other parts of India; in the Dekhin, on the banks of the Godávarí, according to Wilford the capital of Munja (As. Res. IX. 199); and in Asam, near Gwalpára, as the city of the Daityas. As. Res. XIV. 443 Hamilton notices the remains of a city so called in Dinajpur. In the Káliká P., Báńa is described as the friend, and apparently neighbour, of Naraka, king of Pragjyotish or Asam.

594:2 Alluding to the three stages of febrile paroxysms, or to the recurrence of tertian ague. A contest with this enemy, in the course of military operations, is an allegory which the British armies in India too often illustrate.

594:3 The Áhavaniya, Gárhapatya, Dakshińa, Sabhya, and Ávasathya, are the five fires; of which the three first have a religious, and the other two a secular character. The first is a fire prepared for oblations at an occasional sacrifice: the second is the household fire, to be perpetually maintained: the third is a sacrificial fire, in the centre of the other two, and placed to the south: the Sabhya is a fire lighted to warm a party: and the Ávasatthya the common domestic or culinary fire. Manu, III. too, 185, and Kullúka Bhat́t́a's explanation.

595:4 Kot́aví is said to be an eighth portion of Rudráńí, and the tutelary goddess of the Daityas, composed of incantations. The Hari V. calls her also Lambá, and intimates her being the mother of Báńa, and as identical with Durgá. The word in the lexicons designates a naked woman, and is thence applicable to Durgá, in some of her forms.

596:4 There can be little doubt that this legend describes a serious struggle between the Śaivas and Vaishńavas, in which the latter, according to their own report, were victorious; and the Śaivas, although they attempt to make out a sort of compromise between Rudra and Krishńa, are obliged to admit his having the worst of the conflict, and his inability to protect his votary. The Bhágavata tells the story much as the text. The Hari V. amplifies even more than usual, the narrative occupying nearly seventy pages of the French translation. The legend is to be found to the same purport, but in various degrees of detail, in the Agni P., Kúrma P., Padma P. (Uttara Khańd́a), Vámana P., and Brahma Vaivartta P. (Krishńa Janma Khańd́a).

CHAP. XXXIV.

Pauńd́raka, a Vásudeva, assumes the insignia and style of Krishńa, supported by the king of Káśí. Krishńa marches against, and destroys them. The son of the king sends a magical being against Krishńa: destroyed by his discus, which also sets Benares on fire, and consumes it and its inhabitants.

MAITREYA.--Of a truth the divine Śauri, having assumed a mortal body, performed great achievements in his easy victories over Śakra and Śiva, and all their attendant divinities. I am now desirous to hear from you, illustrious sage, what other mighty exploit the humiliator of the prowess of the celestials performed.

PARÁŚARA.--Hear, excellent Brahman, with reverent attention, an account of the burning of Varáńasí by Krishńa, in the course of his relieving the burdens of the earth.

There was a Vásudeva who was called Pauńd́raka 1, and who, though not the Vásudeva, was flattered by ignorant people as the descended deity, until he fancied himself to be the Vásudeva 2 who had come down upon earth. Losing all recollection of his real character, he assumed the emblems of Vishńu, and sent an ambassador to the magnanimous Krishńa with this message; "Relinquish, thou foolish fellow, the discus; lay aside all my insignia, my name, and the character of Vásudeva; and come and do me homage; and I will vouchsafe thee means of subsistence." At which Janárddana laughed, and replied, "Go, messenger, back to Pauńd́raka, and say to him from me, 'I will dispatch to thee my emblem the discus without fail. Thou wilt rightly apprehend my meaning, and consider what is to be done; for I shall come to thy city, bringing the discus with me, and shall undoubtedly consign it to thee. If thou wilt command me to come, I will immediately obey, and be with

thee to-morrow; there shall be no delay: and, having sought thy asylum, I will so provide, O king, that I shall never more have any thing to dread from thee.'" So saying, he dismissed the, ambassador to report these words to his sovereign; and summoning Garud́a, mounted him, and set off for the city of Pauńd́raka 3.

When the king of Káśí heard of the preparations of Keśava, he sent his army (to the aid of Pauńd́raka), himself bringing up the rear; and with the force of the king of Káśí, and his own troops, Pauńd́raka, the false Vásudeva, marched to meet Krishńa. Hari beheld him afar off, standing in his car, holding a discus, a club, a mace, a scimitar, and a lotus, in his hands; ornamented with a garland of flowers; bearing a bow; and having his standard made of gold: he had also the Srivatsa mark delineated on his breast; he was dressed in yellow garments, and decorated with earrings and a tiara. When the god whose standard is Garud́a beheld him, he laughed with a deep laugh, and engaged in conflict with the hostile host of cavalry and elephants, fighting with swords, scimitars, maces, tridents, spears, and bows. Showering upon the enemy the shafts from his Śáranga bow, and hurling at them his mace and discus, he quickly destroyed both the army of Pauńd́raka and that of the king of Káśí. He then said to the former, who was foolishly wearing his emblems, "Pauńd́raka, you desired me by your envoy to resign to you all my insignia. I now deliver them to you. Here is

my discus; here I give up my mace; and here is Garud́a, let him mount upon thy standard." Thus speaking, he let fly the discus and the mace, by which Pauńd́raka was cut to pieces, and cast on the ground; whilst the Garud́a on his banner was demolished by the Garud́a of Vishńu. The people, beholding this sight, exclaimed, "Alas! alas!" but the valiant king of Káśí, adhering to the imposture of his friend, continued the conflict, till Śauri decapitated him with his arrows, shooting his head into the city of Káśí, to the marvel of all the inhabitants. Having thus slain Pauńd́raka and the king of Káśí, with all their followers, Śauri returned to Dwáraká, where he lived in the enjoyment of heavenly delights.

When the inhabitants of Káśí saw the head of their king shot into their city, they were much astonished, and wondered how it could have happened, and by whom the deed could have been done. Having ascertained that the king had been killed by Krishńa, the son of the monarch of Káśí 4, together with the priest of the family, propitiated Śankara; and that deity, well pleased to be adored in the sacred place Avimukta, desired the prince to demand a boon: on which he prayed, and said, "O lord, mighty god, through thy favour let thy mystic spirit arise to destroy Krishńa, the murderer of my father." "It shall be so," answered Śankara: and from out of the southern fire upsprang a vast and formidable female 5, like flame out of fire, blazing with ruddy light, and with fiery radiance streaming amidst her hair. Angrily she called upon Krishńa, and departed to Dwáraká; where the people, beholding her, were struck with dismay, and fled for protection to Madhusúdana, the refuge of all worlds. The wielder of the discus knowing that the fiend had been produced by the son of the king of Káśí, through his adoration of the deity whose emblem is a bull, and being engaged in sportive amusements, and playing at dice, said to the discus, "Kill this fierce creature, whose tresses are of plaited flame." Accordingly Sudarśana, the discus

of Vishńu, immediately attacked the fiend, fearfully enwreathed with fire, and wearing tresses of plaited flame. Terrified at the might of Sudarśana, the creation of Maheśwara awaited not his attack, but fled with speed, pursued by him with equal velocity, until she reached Varánáśí, repelled by the superior might of the discus of Vishńu.

The army of Káśí, and the host of the demigods attendant upon Śiva, armed with all kinds of weapons, then sallied out to oppose the discus; but, skilled in the use of arms, he consumed the whole of the forces by his radiance, and then set fire to the city, in which the magic power of Śiva had concealed herself 6. Thus was Varánáśí burnt, with all its princes and their followers, its inhabitants, elephants, horses, and men, treasures and granaries, houses, palaces, and markets. The whole of a city, that was inaccessible to the gods, was thus wrapped in flames by the discus of Hari, and was totally destroyed. The discus then, with unmitigated wrath, and blazing fiercely, and far from satisfied with the accomplishment of so easy a task, returned to the hand of Vishńu 7.

Footnotes

597:1 From being, the commentator says, king of Puńd́ra. The Bhágavata calls him chief of the Kárúshas; the Padma, king of Káśí; but the Bhágavata, as well as our text, makes the king of Káśí his friend and ally.

597:2 According to the Padma P., he propitiates Śiva, and obtains from him the insignia which constitute a Vásudeva. The different authorities for this legend all use the term Vásudeva in the sense of a title.

598:3 The Hari V. and Padma P. send Pauńd́raka to Dwáraká. According to the latter, Nárada incites Pauńd́raka to the aggression, telling him he cannot be a Vásudeva till he has overcome Krishńa: he goes, and is killed. The former work, as usual, enters into particulars of its own invention. Krishńa is absent on a visit to Śiva at Kailása, and during his absence Pauńd́raka, assisted by Ekalavya, king of the Nishádas, makes a night attack upon Dwáraká. They are resisted by the Yádavas under Sátyaki and Balaráma; by the former of whom Pauńd́raka is repeatedly overthrown, and all but slain: he requires so much killing, however, that he is likely to obtain the victory, when Krishńa conies to the aid of his kinsmen, and after a protracted encounter, described in language employed a hundred times before, kills his competitor. The whole of the sections called the Kailása Yátrá, or Krishńa's journey to Kailása, must have been wanting in the copy used by M. Langlois, as they are not included in his translation. The chapters of the Hari V. according to his enumeration of them are 261: my copy has 316.

599:4 The Bhágavata names him Sudakshińa; the Padma, Dańd́apáni.

599:5 A personified Krityá, a magical creation. The Padma has the same. The Bhágavata makes the product of the sacrificial fire a male, and sends him to Dwáraká, accompanied by a host of Bhútas, Suva's attendant goblins.

600:6 According to the Bhágavata, the magical being himself destroys Sudakshińa and his priest; but Sudarśana consumes the people and the city. The Padma ascribes the destruction of the king and all his city to the discus. The Hari V. closes its narrative with the death of Pauńd́raka, and makes no mention of the destruction of Benares. The circumstance is alluded to in a preceding section (s. 159) by Nárada, when detailing the exploits of Krishńa.

600:7 In this legend, again, we have a contest between the followers of Vishńu and Śiva intimated, as, besides the assistance given by the latter to Pauńd́raka, Benares--Varánáśí or Atimukta--has been from all time, as it is at present, the high place of the Śaiva worship. There is also an indication of a Vaishńava schism, in the competition between Pauńd́ra and Krishńa for the title of Vásudeva, and the insignia of his divinity.

CHAP. XXXV.

Śámba carries off the daughter of Duryodhana, but is taken prisoner. Balaráma comes to Hastinápur, and demands his liberation: it is refused: in his wrath he drags the city towards him, to throw it into the river. The Kuru chiefs give up Śámba and his wife.

MAITREYA.--I have a great desire to hear, excellent Brahman, some further account of the exploits of Balaráma. You have related to me his dragging the Yamuná, and other mighty deeds, but you can tell me, venerable sir, some other of his acts.

PARÁŚARA.--Attend, Maitreya, to the achievements performed by Ráma, who is the eternal, illimitable Śesha, the upholder of the earth. At the choice of a husband by the daughter of Duryodhana, the princess was carried off by the hero Śámba, the son of Jámbavatí. Being pursued by Duryodhana, Karńa, Bhíshma, Drońa, and other celebrated chiefs, who were incensed at his audacity, he was defeated, and taken prisoner. When the Yádavas heard of the occurrence, their wrath was kindled against Duryodhana and his associates, and they prepared to take up arms against them; but Baladeva, in accents interrupted by the effects of ebriety, forbade them, and said, "I will go alone to the sons of Kuru; they will liberate Śámba at my request." Accordingly he went to the elephant-styled city (Hastinápur), but took up his abode in a grove without the town, which he did not enter. When Duryodhana and the rest heard that he had arrived there, they sent him a cow, a present of fruits and flowers, and water. Bala received the offering in the customary form, and said to the Kauravas, "Ugrasena commands you to set Śámba at liberty." When Duryodhana, Karńa, Bhíshma, Drońa, and the others, heard this, they were very angry; and Báhlíka and other friends of the Kauravas, who looked upon the Yadu race as not entitled to regal dignity, said to the wielder of the club, "What is this, Balabhadra, that thou hast uttered? What Yádava shall give orders to the chiefs of the family of Kuru? If Ugrasena issues his mandates to

the Kauravas, then we must take away the white umbrella that he has usurped, and which is fit only for kings. Depart therefore, Balaráma; you are entitled to our respect; but Śámba has been guilty of improper conduct, and we will not liberate him either at Ugrasena's commands or yours. The homage that is due to us, their superiors, by the Kukkura and Andhaka tribes, may not be paid by them; but who ever heard of a command issued by a servant to his master? Elevation to an equal seat has rendered you arrogant. We have committed a great mistake in neglecting, through our friendship for you, the policy (that teaches the danger of treating the abject with deference). Our sending you to-day a respectful present was an intimation of (personal) regard, which it was neither fit for our race to have proffered, nor for your's to have expected."

Having thus spoken, the Kuru chiefs, unanimously refusing to set the son of Hari at large, immediately returned into the city. Bala, rolling about with intoxication, and the wrath which their contemptuous language had excited, struck the ground furiously with his heel, so that it burst to pieces with a loud sound that reverberated through the regions of space. His eyes reddened with rage, and his brow was curved with frowns, as he exclaimed, "What arrogance is this, in such vile and pithless creatures! The sovereignty of the Kauravas, as well as our own, is the work of fate, whose decree it also is that they now disrespect or disobey the commands of Ugrasena. Indra may of right give his orders to the gods; and Ugrasena exercises equal authority with the lord of Śachí. Fie upon the pride that boasts a throne, the leavings of a hundred mortals! Is not he the sovereign of the earth, the wives of whose servants adorn themselves with the blossoms of the Párijáta tree? Ugrasena shall be the undisputed king of kings; for I will not return to his capital until I have rid the world wholly of the sons of Kuru. I will destroy Karńa, Duryodhana, Drońa, Bhíshma, Báhlíka, Duhsáśana, Bhúrisravas, Somadatta, Śalya, Bhíma, Arjuna, Yudhisht́hira, the twins, and all the other vile descendants of Kuru, with their horses, elephants, and chariots. I will rescue the hero Śámba from captivity, and carry him, along with his wife, to Dwáraká, where I shall again behold Ugrasena

and the rest of my kin. Or, authorized by the king of the gods to remove the burdens of the earth, I will take this capital of the Kauravas, with all the sons of Kuru, and cast the city of the elephant into the Bhágírathí."

So saying, the wielder of the club, Baladeva, his eyes red with rage, plunged the blade of his ploughshare downwards, beneath the ramparts of the city, and drew them towards him. When the Kauravas beheld Hastinápura tottering, they were much alarmed, and called loudly on Ráma, saying, "Ráma, Ráma! hold, hold! suppress your wrath! have mercy upon us! Here is Śámba, and his wife also, delivered up to thee. Forgive our sins, committed in ignorance of thy wondrous power." Accordingly, issuing hurriedly from the city, the Kauravas delivered Śámba and his bride to the mighty Balaráma, who, bowing to Bhíshma, Drońa, and Kripa, who addressed him in conciliatory language, said, "I am satisfied;" and so desisted. The city bears the marks of the shock it received, even to the present day--such was the might of Ráma--proving both his strength and prowess. The Kauravas then offering homage to Śámba and to Bala, dismissed the former with his wife and a bridal portion 1.

Footnotes

603:1 This adventure is related in the Bhágavata, and very briefly noticed in the Hari Vanśa; but I have not found any mention of it in the Mahábhárata. It may have been suggested originally by Hastinápura having sustained some injury either from an earthquake or from the encroachments of the river, which, as is recorded, compelled the removal of the capital to Kausámbí (p. 461).

CHAP. XXXVI.

The Asura Dwivida, in the form of an ape, destroyed by Balaráma.

HEAR also, Maitreya, another exploit performed by the mighty Balaráma. The great Asura, the foe of the friends of the gods, Naraka, had a friend of exceeding prowess in the monkey named Dwivida, who was animated by implacable hostility against the deities, and vowed to revenge on the whole of them the destruction of Naraka by Krishńa, at the instigation of the king of the celestials, by preventing sacrifices, and effecting the annihilation of the mortal sphere. Blinded by ignorance, he accordingly interrupted all religious rites, subverted all righteous observances, and occasioned the death of living beings: he set fire to the forests, to villages, and to towns: sometimes he overwhelmed cities and hamlets with falling rocks; or lifting up mountains in the waters, he cast them into the ocean: then taking his place amidst the deep, he agitated the waves, until the foaming sea rose above its confines, and swept away the villages and cities situated upon its shores. Dwivida also, who could assume what shape he would, enlarged his bulk to an immense size, and rolling and tumbling and trampling amidst the corn fields, he crushed and spoiled the harvests. The whole world, disordered by this iniquitous monkey, was deprived of sacred study and religious rites, and was greatly afflicted.

On one occasion Halá.yudha was drinking in the groves of Raivata, along with the illustrious Revatí and other beautiful females; and the distinguished Yadu, in whose praises songs were sung, and who was preeminent amidst graceful and sportive women, resembled Kuvera, the god of riches, in his palace. Whilst thus engaged, the monkey Dwivida came there, and stealing the ploughshare and the club of Baladeva, grinned at and mocked him, and laughed at the women, and threw over and broke the cups filled with wine. Balaráma, becoming angry at this, threatened the monkey; but the latter disregarded his menaces, and made a chattering noise: on which Bala, starting up, seized his club in wrath;

and the monkey laid hold of a large rock, which he burled at the hero. Bala casting his club at it, as it neared him, broke it into a thousand fragments, which, together with the club, fell upon the ground. Beholding the club prostrate, the monkey sprang over it, and struck the Yádava violently on the breast with his paws. Bala replied with a blow of his fist upon the forehead of Dwivida, which felled him, vomiting blood, and lifeless, to the earth. The crest of the mountain on which he fell was splintered into a hundred pieces by the weight of his body, as if the thunderer had shivered it with his thunderbolt. The gods threw down a shower of flowers upon Ráma, and approached him, and praised him for the glorious feat he had performed. "Well has the world been freed," said they, "by thy prowess, O hero, of this vile ape, who was the ally of the enemy of the gods." Then they and their attendant spirits returned well pleased to heaven. Many such inimitable deeds were wrought by the illustrious Baladeva, the impersonation of Śesha, the supporter of the earth 1.

Footnotes

605:1 This exploit of Balaráma is also similarly, but more vulgarly, related in the Bhágavata. It is simply said in the Hari Vanśa, and erroneously, that Meńd́a and Dwivida were conquered by Krishńa.

CHAP. XXXVII.

Destruction of the Yádavas. Śámba and others deceive and ridicule the Rishis. The former bears an iron pestle: it is broken, and thrown into the sea. The Yádavas go to Prabhása by desire of Krishńa: they quarrel and fight, and all perish. The great serpent Śesha issues from the mouth of Ráma. Krishńa is shot by a hunter, and again becomes one with universal spirit.

IN this manner did Krishńa, assisted by Baladeva, destroy demons and iniquitous monarchs, for the good of the earth; and along with Phálguna 1 also did he relieve earth of her load, by the death of innumerable hosts. Having thus lightened the burdens of the earth, and slain many unrighteous princes, he exterminated 2, by the pretext of an imprecation denounced by Brahmans, his own Yádava race. Then quitting Dwáraká, and relinquishing his mortal being, the self-born reentered, with all his emanations, his own sphere of Vishńu.

MAITREYA.--Tell me how Janárddana effected the destruction of his own race under the plea of Brahmanical imprecation, and in what manner he relinquished his mortal body 3.

PARÁŚARA.--At the holy place Pińd́áraka 4, Viswámitra, Kańwa, and the great sage Nárada, were observed by some boys of the Yadu tribe. Giddy with youth, and influenced by predestined results, they dressed and adorned Sumba, the son of Jámbavatí, as a damsel, and conducting her to the sages, they addressed them with the usual marks of reverence, and said, "What child will this female, the wife of Babhru, who is

anxious to have a son, give birth to?" The sages, who were possessed of divine wisdom, were very angry to find themselves thus tricked by the boys, and said, "She will bring forth a club, that shall crush the whole of the Yádava race." The boys, thus spoken to by the sages, went and related all that had occurred to Ugrasena; and, as foretold, a club was produced from the belly of Śámba. Ugrasena had the club, which was of iron, ground to dust, and thrown into the sea; but the particles of dust there became rushes 5. There was one part of the iron club which was like the blade of a lance, and which the Andhakas could not break: this, when thrown into the sea, was swallowed by a fish; the fish was caught, the iron spike was extracted from its belly, and was taken by a hunter named Jará. The all-wise and glorious Madhusúdana did not think fit to counteract what had been predetermined by fate.

Then there came to Keśava, when he was private and alone, a messenger from the gods, who addressed him with reverence, and said, "I am sent to you, O lord, by the deities, and do thou hear what Indra, together with the Viśwas, Maruts, Ádityas, Sádhyas, and Rudras, respectfully represents. More than a hundred years have elapsed since thou, in favour to the gods, hast descended upon earth, for the purpose of relieving it of its load. The demons have been slain, and the burden of earth has been removed: now let the immortals once again behold their monarch in heaven. A period exceeding a century has passed: now, if

it be thy pleasure, return to Swarga. This is the solicitation of the celestials. But should such not be thy will, then remain here as long as it may be desirable to thy dependants 6." To this Krishńa replied, "All that thou hast said I am well aware of. The destruction of the Yádavas by me has commenced. The burdens of the earth are not removed until the Yádavas are extirpated. I will effect this also in my descent, and quickly; for it shall come to pass in seven nights. When I have restored the land of Dwáraká to the ocean, and annihilated the race of Yadu, I will proceed to the mansions of the immortals. Apprise the gods, that, having abandoned my human body, and accompanied by Sankarshańa, I will then return to them. The tyrants that oppressed the earth, Jarásandha and the rest, have been killed; and a youth, even of the race of Yadu, is, no less than they, an incumbrance. When therefore I have taken away this great weight upon earth, I will return to protect the sphere of the celestials. Say this to them." The messenger of the gods, having received this reply, bowed, and took his heavenly course to the king of the gods.

The mighty Krishńa now beheld signs and portents both in earth and heaven, prognosticating, day and night, the ruin of Dwáraká 7.

Shewing these to the Yádavas, he said, "See; behold these fearful phenomena: let us hasten to Prabhása, to avert these omens." When he had thus spoken to the eminent Yádava, the illustrious Uddhava saluted and said to him, "Tell me, O lord, what it is proper that I should do, for it seems to me that thou wilt destroy all this race: the signs that are manifest declare nothing less than the annihilation of the tribe." Then Krishńa replied to him, "Do you go by a celestial route, which my favour shall provide you, to the holy place Badarikáśrama, in the Gandhamádana mountain, the shrine of Naranáráyańa; and on that spot, sanctified by them, thou, by meditating on me, shalt obtain perfection through my favour. When the race of Yadu shall have perished, I shall proceed to heaven; and the ocean shall inundate Dwáraká, when I have quitted it." Accordingly Uddhava, thus instructed by Keśava, saluted him with veneration, and departed to the shrine of Naranáráyańa 8.

Then the Yádavas ascended their rapid cars, and drove to Prabhása 9, along with Krishńa, Ráma, and the rest of their chiefs 10. They bathed there, and, excited by Vásudeva, the Kukkuras and Andhakas indulged in liquor. As they drank, the destructive flame of dissension was kindled amongst them by mutual collision, and fed with the fuel of abuse. Infuriated by the divine influence, they fell upon one another with missile weapons, and when those were expended, they had recourse to the rushes growing nigh. The rushes in their hands became like thunderbolts,

and they struck one another with them fatal blows. Pradyumna, Śámba, Kritavarman, Sátyaki, Aniruddha, Prithu, Viprithu, Cháruvarman, Cháruka, Akrúra, and many others, struck one another with the rushes, which had assumed the hardness of thunderbolts 11. Keśava interposed to prevent them, but they thought that he was taking part with each severally, and continued the conflict. Krishńa then enraged took up a handful of rushes to destroy them, and the rushes became a club of iron, and with this he slew many of the murderous Yádavas; whilst others, fighting fiercely, put an end to one another. The chariot of the holder of the discus, named Jaitra, was quickly carried off by the swift steeds, and swept away by the sea, in the sight of Dáruka the charioteer. The discus, the club, the bow, the quiver, the shell, and the sword of Keśava, having circumambulated their lord, flew along the path of the sun. In a short time there was not a single Yádava left alive, except the mighty Krishńa and Dáruka 12. Going towards Ráma, who

was sitting at the root of a tree, they beheld a large serpent coming out of his mouth. Having issued from his mouth, the mighty snake proceeded towards the ocean, hymned by saints and by other great serpents. Bringing an offering of respect, Ocean came to meet him; and then the majestic being, adored by attendant snakes, entered into the waters of the deep. Beholding the departure of the spirit of Balabhadra, Keśava said to Dáruka, "All this is to be related by you to Vasudeva and Ugrasena. Go and inform them of the departure of Balabhadra, and the destruction of the Yádavas; also that I shall engage in religious meditation, and quit this body. Apprise Áhuka and all the inhabitants of Dwáraká 13, that the sea will inundate the town: be ready therefore in expectation of the coming of Arjuna, and when he quits Dwáraka, no longer abide there, but go whithersoever that descendant of Kuru shall repair. Do you also go to the son of Kunti, and tell him, that it is my request that he will grant what protection he can to all my family. Then depart with Arjuna and all the people of Dwárávatí, and let Vajra be installed sovereign over the tribe of Yadu."

Dáruka, being thus instructed, prostrated himself again and again before Krishńa, and walked round him repeatedly, and then departed as he had been desired; and having conducted Arjuna to Dwárávatí, the intelligent servant of Krishńa established Vajra as king. The divine Govinda then, having concentrated in himself that supreme spirit which is one with Vásudeva, was identified with all beings 14. Respecting the words of the Brahman, the imprecation of Durvásas 15, the illustrious

Krishńa sat engaged in thought, resting his foot upon his knee. Then came there a hunter, named Jará 16, whose arrow was tipped with a blade made of the piece of iron of the club, which had not been reduced to powder; and beholding from a distance the foot of Krishńa, he mistook it for part of a deer, and shooting his arrow, lodged it in the sole 17. Approaching his mark, he saw the four-armed king, and, falling at his feet, repeatedly besought his forgiveness, exclaiming, "I have done this deed unwittingly, thinking I was aiming at a deer! Have pity upon me, who am consumed by my crime; for thou art able to consume me!" Bhagavat replied, "Fear not thou in the least. Go, hunter, through my favour, to heaven, the abode of the gods." As soon as he had thus spoken, a celestial car appeared, and the hunter, ascending it, forthwith proceeded to heaven. Then the illustrious Krishńa, having united himself with his own pure, spiritual, inexhaustible, inconceivable, unborn, undecaying, imperishable, and universal spirit, which is one with Vásudeva, abandoned his mortal body and the condition of the threefold qualities 18.

Footnotes

606:1 A name of Arjuna, the great friend of Krishńa, to whom the latter served as charioteer in the war between the Páńd́us and Kurus.

606:2 With Balaráma, Pradyumna, Aniruddha, and the rest.

606:3 The legend of the destruction of the Yádava race, and the death of Krishńa, appears probably in its earliest extant form in the Mauśala Parva of the Mahábhárata. It forms the narrative portion of the eleventh book of the Bhágavata, having been previously briefly adverted to in the first and third books; and it is summarily told in the Uttara Khańd́a of the Padma P.

606:4 The village of Pińd́áraka, still held in veneration, is situated in Guzerat, about twenty miles from the north-west extremity of the Peninsula. Hamilton, II. 664.

607:5 The term is Eraká, which is explained in some medical lexicons, 'a kind of grass.' The commentator also calls it a kind of grass: and in the text of the Mahábhárata the term subsequently used, and as synonymous with it, is Trińa, 'grass.' The Mahábhárata, when describing the affray which follows, mentions that the grass or rushes, on being plucked by Krishńa and the Yádavas, turn to clubs. The text, and that of the Bhágavata, here say, that the powdered particles, floating on the sea, became rushes; or the latter may imply, that they fastened upon grass or weeds. The commentator, however, explains that the particles of iron being borne to land, they were so transformed. The Mahábhárata says nothing of the piece which could not be pounded, and this seems to be an embellishment either of our text or the Bhágavata. The Mahábhárata, however, adds another precaution, which the two others have left unnoticed. Ugrasena causes a proclamation to be made, that none of the inhabitants of Dwáraká shall thenceforth drink wine, on pain of being impaled alive: and the people for some time observe the prohibition.

608:6 Nothing of this kind occurs in the Mahábhárata: our text therefore offers an embellishment. The Bhágavata, again, improves upon the text; for, not content with a messenger, it makes Brahmá with the Prajápatis, Śiva with the Bhútas, Indra with the other divinities, all come in person; indicating evidently a later date, as plainly as the addition of the text shews it to be subsequent to the date of the legend in the Mahábhárata.

608:7 The Mahábhárata, which delights in describing portents and signs, does not fail to detail them here. A dreadful figure, death personified, haunts every house, coming and going no one knows how, and being invulnerable to the weapons by which he is assailed. Strong hurricanes blow; large rats multiply, and infest the roads and houses, and attack persons in their sleep; Sárikás, or starlings, utter inauspicious screams in their cages; storks imitate the hooting of owls, and goats the howling of jackals; cows bring forth foals, and camels mules; food, in the moment of being eaten, is filled with worms; fire burns with discoloured flames; and at sunset and sunrise the air is traversed by headless and hideous spirits. There is more to the same effect, which neither our text nor the Bhágavata has ventured to detail. The whole passage has been published in Maurice's Ancient History of Hindustan, II. 463; translated apparently by the late Sir Charles Wilkins. The names have been much disfigured either by the copyist or compositor.

609:8 In the Mahábhárata it is said merely that Uddhava, who was versed in Yoga, foreseeing the destruction of the Yádavas, went away; that is, according to the commentator, he practised penance, and went to heaven. The Bhágavata, taking the hint, makes much more of it than our text, and expands it into a long course of instruction given by Krishńa to Uddhava, occupying 150 leaves.

609:9 See p. 561. n. 3. By sending the Yádavas to Prabhása, the commentator asserts, Krishńa prevented purposely the Yádavas from obtaining Mukti, 'final liberation,' which would have been the consequence of dying at Dwáraká. Death at Prabhása conferred only Indra's heaven.

609:10 The Mahábhárata describes them as going forth with horses, elephants, and cars, and their women, and abundance of good cheer, and varieties of wine and meat.

610:11 The Bhágavata, like the text, adverts only in this general manner to the conflict; but the Mahábhárata gives the particulars. Yuyudhána reproaches Kritavarman with having aided Aswattháman in his night attack on the Páńd́u camp, and killing warriors in their sleep. Pradyumna joins in the abuse. Kritavarman retorts. Krishńa looks at him angrily. Sátyaki repeats the story of the Śyamantaka gem, by which he accuses Kritavarman of being an accomplice in the murder of Satrájit (p. 428). Satyabhámá, the daughter of the latter, then mixes in the quarrel, and incites Krishńa to avenge her; but Sátyaki anticipates him, and murders Kritavarman. Saineya and the Bhojas attack Sátyaki; the Andhakas defend him; and the affray becomes general. Krishńa attempts to part the combatants, until Pradyumna is killed; and then taking up a handful of rushes, which become an iron club, he kills indiscriminately all that come in his way. The conflict continues until the greater part of the combatants have fallen, including all Krishńa's sons, and he then in wrath sweeps off all the survivors, except Babhru and Dáruka, with his discus.

610:12 The Mahábhárata, as observed at the end of the last note, adds Babhru, but it presently gets rid of him. Krishńa sends him to take care of the old people, the women, and children, in Dwáraká, whilst Dáruka goes to bring Arjuna to their aid: but as he goes along, overcome with grief for the loss of his kindred, and approaching separation from Krishńa, he is killed by a club that is cast from a snare or trap set by a hunter. Krishńa then goes to Dwáraká, and desires Vasudeva to await the coming of Arjuna; after which he returns to Ráma, and sees the phenomenon described in the text; the serpent being Śesha, of whom Balaráma was the incarnation. The Bhágavata does not mention this incident, merely observing that Ráma, by the power of Yoga, returned into himself; that is, into Vishńu.

611:13 The women, the elders, and the children, amongst whom, as we shall presently see, was Vajra, the son of Aniruddha, who was established as chief of the Yádavas at Indraprastha, and who therefore escaped the destruction which overwhelmed their kinsmen, the Vrishńis, Kukkuras, and Andhakas, of Dwáraká. This was a fortunate reservation for the tribes which in various parts of Hindustan, both on the Ganges and in the Dakhin, profess to derive their origin from the Yádavas.

611:14 The process is explained by the commentator: 'By the force of Dhyána, or abstraction, Krishńa satisfies himself that he is Brahma, or universal spirit; and is next convinced that he is therefore all things; by which his individuality ceases.'

611:15 The story is told in the Mahábhárata, Durvásas was on one occasion hospitably entertained by Krishńa, but the latter omitted to wipe away the fragments of the meal which had fallen on the foot of the irascible sage, who thereupon foretold that Krishńa should be killed as in the text.

612:16 This is an allegorical personage, however, for Jará signifies 'infirmity,' 'old age,' 'decay.'

612:17 The Bhágavata explains how this part of the foot became exposed. Krishńa had assumed one of the postures in which abstraction is practised: he had laid his left leg across his right thigh, by which the sole of the foot was turned outwards.

612:18 He became Nirguńa, 'devoid of all qualities.'

CHAP. XXXVIII.

Arjuna comes to Dwáraká, and burns the dead, and takes away the surviving inhabitants. Commencement of the Kali age. Shepherds and thieves attack Arjuna, and carry off the women and wealth. Arjuna regrets the loss of his prowess to Vyása; who consoles him, and tells him the story of Asht́ávakra's cursing the Apsarasas. Arjuna and his brothers place Paríkshit on the throne, and go to the forests. End of the fifth book.

ARJUNA having found the bodies of Krishńa and of Ráma, performed for them, and the rest of the slain, the obsequial rites. The eight queens of Krishńa, who have been named, with Rukminí at their head, embraced the body of Hari, and entered the funeral fire 1. Revatí also, embracing the corpse of Ráma, entered the blazing pile, which was cool to her, happy in contact with her lord. Hearing these events, Ugrasena and Anakadundubhi, with Devakí and Rohiní, committed themselves to the flames 2. The last ceremonies were performed for all these by Arjuna, who then made all the people leave the city, and took Vajra with him. The son of Kunti conducted the thousands of the wives of Krishńa, with Vajra, and all the people, from Dwáraká, with tenderness and care, and travelled slowly away. The Sudharman palace and the Párijáta tree, which had been brought to earth by Krishńa, both proceeded to heaven; and on the same day that Hari departed from the earth the powerful dark-bodied Kali age descended 3. The ocean rose, and submerged the whole of Dwáraká, except alone the dwelling of the deity of the race of Yadu. The sea has not yet been able to wash that temple away, and there Keśava constantly abides, even in the present day. Whoever visits that holy shrine, the place where Krishńa pursued his sports, is liberated from all his sins 4.

The son of Prithá, Arjuna, halted the people he had brought from Dwáraká in the Panchanada country 5, in a rich and fertile spot; but the desires of the robbers (of the neighbourhood) were excited, when they observed so many widowed females, also such great riches, in the possession of Arjuna alone. Inflamed by their cupidity, they assembled the villainous Ábhiras 6, and said to them, "Here is this Arjuna, immensely rich, and having numerous women, whose husbands have been slain, passing confidently amongst us; a disgrace to all brave men. His pride is raised by the death of Bhíshma, Drońa, Jayadratha, Karńa, and others, whom he has slain: he does not know the prowess of simple villagers. Up, up; take your long thick staves: this stupid fellow despises us. Why should we not lift up our arms?" So saying, they rushed, armed with cudgels and clods of earth, upon the people, who were without their lord. Arjuna encountered them, and said to them in derision, "Retire, wretches, ignorant of what is right, unless ye are desirous of dying." But they disregarded his menaces, and seized his treasures and his women, the wives of Viswaksena. Thereupon Arjuna began to brace his heavenly bow Gándíva, irresistible in battle; but it was in vain; for,

in spite of all his efforts to tighten it, it continued flaccid: neither could he call to recollection the incantations of the superhuman weapons. Losing all patience, he launched, as best he might, his shafts upon the enemy; but those shot from Gándíva merely scratched the skin. The arrows given him by Agni to carry certain destruction now were themselves destroyed, and were fatal to Arjuna in his contest with herdsmen. He endeavoured to recall the might of Krishńa; animated by which, his numerous arrows had overthrown mighty kings; but he tried in vain, for now they were put aside by the peasants, or they flew at random, wide of their aim. His arrows being expended, he beat the banditti with the horn of his bow; but they only laughed at his blows: and the barbarians, in the sight of Arjuna, carried off all the women of the Vrishńi and Andhaka tribes, and went their way 7.

Then Jishńu was sorely distressed, and lamented bitterly, exclaiming, Alas! alas! I am deserted by my lord!" and he wept: and in that instant the bow and heavenly arms, his car and steeds, perished entirely, like a donation to an unlearned Brahman. "Resistless," said he, "are the decrees of fate, by whom feebleness has been inflicted upon me, deprived of my illustrious friend, and victory given to the base. These two arms are mine; mine, is this fist; this is my place; I am Arjuna: but without that righteous aid all these are pithless. The valour of Arjuna, the strength of Bhíma, was all his work; and without him I am overcome by peasants: it cannot be from any other cause." So saying, Arjuna went to the city of Mathurá, and there installed the Yádava prince, Vajra, as its king. There he beheld Vyása, who was living in a wood, and he approached the sage, and saluted him respectfully. The Muni surveyed him for some time, as he lay prostrate at his feet, and said to him, "How is it that I see you thus shorn of your lustre? Have you been guilty of illicit intercourse with women, or of the death of a Brahman? or have you suffered some grievous disappointment? that you are so dejected. Have your prayers for progeny, or other good gifts, proved fruitless? or

have you indulged improper passions? that your lustre is so dim. Or are you one that devours the meal he has given to the Brahmans? Say, Arjuna, have you seized upon the substance of the poor? Has the wind of a winnowing basket lighted upon you? or has an evil eye gazed upon you, Arjuna? that you look thus miserable. Have you been touched by the water of a finger-nail? or has the water of a water-jar sprinkled you? or, what is most probably the case, have you been beaten by your inferiors in battle?"

Arjuna, having sighed deeply, related to Vyása all the circumstances of his discomfiture, and continued; "Hari, who was our strength, our might, our heroism, our prowess, our prosperity, our brightness, has left us, and departed. Deprived of him, our friend, illustrious, and ever kindly speaking, we have become as feeble as if made of straw. Purushottama, who was the living vigour of my weapons, my arrows and my bow, is gone. As long as we looked upon him, fortune, fame, wealth, dignity never abandoned us: but Govinda is gone from amongst us. That Krishńa has quitted earth, through whose power Bhíshma, Drońa, the king of Anga, Duryodhana, and the rest, were consumed. Not I alone, but Earth, has grown old, miserable, and lustreless, in the absence of the holder of the discus. Krishńa, through devotion to whom Bhíshma and other mighty men perished like moths in the flame of my valour, is gone; and I am now overcome by cowherds. The bow Gándíva, that was famed throughout the three worlds, has been foiled, since he has departed, by the sticks of peasants: the myriads of women over whom I was lord have been carried off from me by thieves, armed but with cudgels: the whole household of Krishńa, O Krishńa 8, has been forcibly carried away by peasants, who with their staves have put my strength to shame. That I am shorn of my lustre I do not marvel: it is wonderful that I live. Surely, grandsire, I alone am so shameless as to survive the stain of indignity inflicted by the vile."

Vyása replied to Arjuna, and said, "Think no more, my son, of your disgrace: it does not become you to grieve. Know that time subjects all beings to similar vicissitude. Time effects the production and dissolution

of all creatures. All that exists is founded on time. Know this, Arjuna, and retain your fortitude. Rivers, seas, mountains, the whole earth, gods, men, animals, trees, insects, are all created, and all will be destroyed, by time. Knowing that all that is, is the effect of time, be tranquillized. These mighty works of Krishńa, whatever they have been, have been performed to relieve earth of its burdens: for this he has come down. Earth, oppressed by her load, has had recourse to the assembly of the immortals; and Janárddana, who is one with time, has descended on that account. This object has been now accomplished: all the kings of the earth are slain; the race of Vrishńi and Andhaka is destroyed: no more remained for him to accomplish. Therefore has the lord departed whither he pleased, his ends being all fulfilled. At the period of creation the god of gods creates; in that of duration he preserves; and at the end of all he is mighty to annihilate. Now all is done. Therefore, Arjuna, be not afflicted by thy defeat: the prowess of mortals is the gift of time. Bhíshma, Karńa, and other kings, have been slain by thee alone; this was the work of time: and why, therefore, should not thy discomfiture, by those less than thou art, occur? In like manner as through thy devotion to Vishńu these were overthrown by thee, so at last has thy defeat by miserable thieves been wrought by time. That divinity, assuming various bodies, preserves the world; and in the end the lord of creatures destroys it. In the birth of thy fortunes Janárddana was thy friend; in their decline, thy enemies have been favoured by Keśava. Who would have believed that thou shouldst slay all the descendants of Kuru, and kindred of Gangá? Who would have believed that peasants should triumph over thee? Be assured, son of Pritha, that it is but the sport of the universal Hari that the Kauravas have been destroyed by thee, and that thou hast been defeated by herdsmen. With respect to the women whom thou lamentest, and who have been carried off by the thieves, hear from me an ancient story, which will explain why this has happened.

"In former times a Brahman, named Asht́ávakra 9, was pursuing his

religious penances, standing in water, and meditating on the eternal spirit, for many years. In consequence of the overthrow of the Asuras, there was a great festival on the summit of Meru: on their way to which, Rambhá, Tilottamá, and hundreds and thousands of beautiful nymphs, saw the ascetic Asht́ávakra, and they praised and hymned him for his devotions. They bowed down before him, and eulogized him, as he was immersed up to his throat in water, his hair twisted in a braid. So they sang in honour of him whatever they thought would be most agreeable to that most eminent of Brahmans. Asht́ávakra at last said to them, 'I am well pleased with you, illustrious damsels; whatever you wish for, ask of me, and I will give it you, however difficult it may be of attainment.' Then all those nymphs, Rambhá, Tilottamá, and others, recorded in the Vedas, replied, 'It is enough for us that thou art pleased; what need we aught else, venerable Brahman?' But some amongst them said, 'If, exalted sir, you are indeed pleased with us, then grant us a husband, the best of men, and sovereign of the Brahmans.' 'So be it,' replied Asht́ávakra, and thereupon came up from the waters. When the nymphs beheld him coming out of the water, and saw that he was very ugly, and crooked in eight places, they could not restrain their merriment, but laughed aloud. The Muni was very angry, and cursed them, and said, 'Since you have been so impertinent as to laugh at my deformity, I denounce upon you this imprecation: through the grace I have shewn unto you, you shall obtain the first of males for your husband; but in consequence of my curse, you shall afterwards fall into the hands of thieves.' When the nymphs heard this uttered by the Muni, they endeavoured to appease him; and they so far succeeded, that he announced to them they should finally return to the sphere of the gods. It is in consequence, then, of the curse of the Muni Asht́ávakra that these females, who were at first the wives of Keśava, have now fallen into the hands of the barbarians; and there is no occasion, Arjuna, for you to regret it in the least. All this destruction has been effected by the lord

of all; and your end is also nigh at hand, since he has withdrawn from you strength, splendour, valour, and preeminence. Death is the doom of every one who is born: fall is the end of exaltation: union terminates in separation: and growth tends but to decay. Knowing all this, wise men are susceptible of neither grief nor joy; and those who learn their ways are even as they are (equally free from pleasure or pain). Do you therefore, most excellent prince, understand this truth, and, along with your brothers, relinquish every thing, and repair to the holy forest. Go now, and say from me to Yudhisht́hira, that he to-morrow, with his brethren, tread the path of heroes."

Thus instructed by Vyása, Arjuna went and related to the other sons of Pritha all that be had seen, had experienced, and had heard. When he had communicated to them the message of Vyása, the sons of Páńd́u placed Paríkshit on the throne, and went to the forest.

I have thus narrated to you, Maitreya, in detail, the actions of Vásudeva, when he was born in the race of Yadu.

Footnotes

613:1 The Mahábhárata takes the wives of Krishńa first to Indraprasthá, and there Rukminí and four others burn; but Satyabhámá and others become ascetics, going to perform Tapasya in the forest.

613:2 It is merely said in the Mahábhárata that Vasudeva expired; on which four of his wives burnt themselves.

613:3 The Kali age commenced from the death of Krishńa, according to the usual notions; but it is commonly supposed to commence a little later, or with the reign of Paríkshit.

613:4 The Bhágavata agrees with the text in excepting the temple of Dwáraká, and asserting that it still remains, in direct contradiction of the Mahábhárata, which declares that the sea did not spare any part whatever. It is clear, therefore, that when the latter was compiled the temple was not standing, and that it was erected between the date of the compilation and that of the two Puráńas. The present shrine, which is held in great repute, stands at the extremity of the peninsula of Guzerat. It is still an object of pilgrimage; it was so in the reign of Akbar (Ayin Akbari); and has been so, no doubt, from a remote period. The image formerly worshipped there was carried off 600 years ago, and this was most probably subsequent to the date of both the Puráńas; for the idol was a form of Krishńa, called Rańa chor, a popular divinity, unknown in the Pauráńik pantheon. Another image was substituted in place of that which was taken away. Notwithstanding the testimony of our text, and that of the Bhágavata, the originality of the temple is disputed, and a place thirty miles south from Purbandar is said to be the spot where Dwáraká was swallowed up by the ocean. Hamilton, from Macmurdo, &c. I. 662.

614:5 'The country of the five rivers,' the Panjab: rather an out of the way route from Dwáraká to Delhi.

614:6 Ábhíras mean 'herds,' and they are afterwards called by Arjuna, Gopálas, 'herdsmen' The pastoral tribes of the west of India, and particularly those of Afghanistan, almost always combine the character of freebooter with that of shepherd.

615:7 The principal wives of Krishńa, however, according to the Mahábhárata, escaped. The occurrence is described there much in the same way, but more briefly. It is not detailed in the Bhágavata.

616:8 A name of Vyása.

617:9 The story of Asht́ávakra is related in the Mahábhárata. He was the son of Kahora, who neglecting his wife, was rebuked for it by his yet unborn son. The father angrily cursed him, that he should be born bent in every part; and he was accordingly brought forth crooked (vakra) in eight limbs (asht́a). He became nevertheless a celebrated sage. See also Hindu Theatre, I. 293, note.

VISHŃU PURÁŃA.

BOOK VI.

CHAP. I.

Of the dissolution of the world: the four ages: the decline of all things, and deterioration of mankind, in the Kali age.

MAITREYA.--You have narrated to me, illustrious sage, the creation of the world, the genealogies of the patriarchs, the duration of the Manwantaras, and the dynasties of princes, in detail. I am now desirous to hear from you an account of the dissolution of the world, the season of total destruction, and that which occurs at the expiration of a Kalpa 1.

PARÁŚARA.--Hear from me, Maitreya, exactly the circumstances of the end of all things, and the dissolution that occurs either at the expiration of a Kalpa, or that which takes place at the close of the life of Brahmá. A month of mortals is a day and night of the progenitors: a year of mortals is a day and night of the gods. Twice a thousand aggregates of the four ages is a day and night of Brahmá 2. The four ages are the Krita, Treta, Dwápara, and Kali; comprehending together twelve thousand years of the gods. There are infinite successions of these four ages, of a similar description, the first of which is always called the Krita, and the last the Kali. In the first, the Krita, is that age which is created by Brahmá; in the last, which is the Kali age, a dissolution of the world occurs.

MAITREYA.--Venerable sir, you are able to give me a description of the nature of the Kali age, in which four-footed virtue 3 suffers total extinction.

PARÁŚARA.--Hear, Maitreya, an account of the nature of the Kali age, respecting which you have inquired, and which is now close at hand.

The observance of caste, order, and institutes will not prevail in the Kali age, nor will that of the ceremonial enjoined by the Sáma, Rik, and Yajur Vedas. Marriages in this age will not be conformable to the ritual, nor will the rules that connect the spiritual preceptor and his disciple be in force. The laws that regulate the conduct of husband and wife will be disregarded, and oblations to the gods with fire no longer be offered. In whatever family he may be born, a powerful and rich man will be held entitled to espouse maidens of every tribe. A regenerate man will be initiated in any way whatever, and such acts of penance as may be performed will be unattended by any results 4. Every text will be scripture that people choose to think so 5: all gods will be gods to them that worship them; and all orders of life will be common alike to all persons. In the Kali age, fasting, austerity, liberality, practised according to the pleasure of those by whom they are observed, will constitute righteousness. Pride of wealth will be inspired by very insignificant possessions. Pride of beauty will be prompted by (no other personal charm than fine) hair. Gold, jewels, diamonds, clothes, will all have perished, and then hair will be the only ornament with which women can decorate themselves. Wives will desert their husbands, when they lose their property; and they only who are wealthy will be considered by women as their lords. He who gives away much money will be the master of men; and family descent will no longer be a title

of supremacy. Accumulated treasures will be expended on (ostentatious) dwellings. The minds of men will be wholly occupied in acquiring wealth; and wealth will be spent solely on selfish gratifications. Women will follow their inclinations, and be ever fond of pleasure. Men will fix their desires upon riches, even though dishonestly acquired. No man will part with the smallest fraction of the smallest coin 6, though entreated by a friend. Men of all degrees will conceit themselves to be equal with Brahmans. Cows will be held in esteem only as they supply milk 7. The people will be almost always in dread of dearth, and apprehensive of scarcity; and will hence ever be watching the appearances of the sky: they will all live, like anchorets, upon leaves and roots and fruit, and put a period to their lives through fear of famine and want. In truth there will never be abundance in the Kali age, and men will never enjoy pleasure and happiness. They will take their food without previous ablution, and without worshipping fire, gods, or guests, or offering obsequial libations to their progenitors. The women will be fickle, short of stature, gluttonous: they will have many children, and little means: scratching their heads with both hands, they will pay no attention to the commands of their husbands or parents: they will be selfish, abject, and slatternly: they will be scolds and liars: they will be indecent and immoral in their conduct, and will ever attach themselves to dissolute men. Youths, although disregarding the rules of studentship, will study the Vedas. Householders will neither sacrifice nor practise becoming liberality. Anchorets will subsist upon food accepted from rustics; and mendicants will be influenced by regard for friends and associates 8. Princes, instead of protecting, will plunder their subjects; and, under the pretext of levying customs, will rob merchants of their property. In

the Kali age every one who has cars and elephants and steeds will be a Rájá 9: every one who is feeble will be a slave. Vaiśyas will abandon agriculture and commerce, and gain a livelihood by servitude or the exercise of mechanical arts. Śúdras, seeking a subsistence by begging, and assuming the outward marks of religious mendicants, will become the impure followers of impious and heretical doctrines 10.

Oppressed by famine and taxation, men will desert their native lands, and go to those countries which are fit for coarser grains 11. The path of the Vedas being obliterated, and men having deviated into heresy, iniquity will flourish, and the duration of life will therefore decrease. In consequence of horrible penances not enjoined by scripture, and of the vices of the rulers, children will die in their infancy. Women will bear children at the age of five, six, or seven years; and men beget them when they are eight, nine, or ten. A man will be grey when he is twelve; and no one will exceed twenty years of life 12. Men will possess little sense, vigour, or virtue, and will therefore perish in a very brief period. In proportion as heresy extends, so, Maitreya, shall the progress of the Kali age be estimated by the wise. In proportion as the number of the pious, who adhere to the lessons of the Vedas, diminishes--as the efforts of individuals who cultivate virtue relax--as the first of males becomes no longer the object of sacrifices--as respect for the teachers of the Vedas declines--and as regard is acknowledged for the disseminators

of heresy--so may wise men note the augmented influence of the Kali age 13.

In the Kali age, Maitreya, men, corrupted by unbelievers, will refrain from adoring Vishńu, the lord of sacrifice, the creator and lord of all; and will say, "Of what authority are the Vedas? what are gods or Brahmans? what need is there of purification with water?" Then will the clouds yield scanty rain: then will the corn be light in ear, and the grain will be poor, and of little sap: garments will be mostly made of the fibres of the San 14: the principal of trees will be the Sami 15: the prevailing caste will be the Śúdra: millet will be the more common grain: the milk in use will be chiefly that of goats: unguents will be made of Usíra grass. The mother and father-in-law will be venerated in place of parents; and a man's friends will be his brother-in-law, or one who has a wanton wife. Men will say, "Who has a father? who has a mother? each one is born according to his deeds:" and therefore they will look upon a wife's or husband's parents as their own. Endowed with little sense, men, subject to all the infirmities of mind, speech, and body, will daily commit sins; and every thing that is calculated to afflict beings, vicious, impure, and wretched, will be generated in the Kali age. Then shall some places follow a separate duty 16, devoid of holy study, oblations to fire, and invocations of the gods 17. Then, in the

Kali age, shall a man acquire by a trifling exertion as much eminence in virtue as is the result of arduous penance in the Krita age, or age of purity 18.

Footnotes

621:1 Two kinds of great or universal dissolution are here intimated; one occurring at the end of a Kalpa, or day of Brahmá, to which the term Upasanhriti is applied in the text, and Átyantika laya by the commentator; and the other taking place at the end of the life of Brahmá, which is termed a great or elemental dissolution: Mahá pralaya and Prákrita pralaya.

621:2 These measures of time are more fully detailed in the first book: see p. 22.

622:3 This is an allusion to a popular notion, originating probably with Manu: "In the Krita age the genius of truth and right stands firm on his four feet; but in the following ages he is deprived successively of one foot," &c. I. 81, 82.

622:4 'Such an act is just what it is;' that is, it may be attended by inconvenience to the individual, but is utterly inefficacious for the expiation of sin.

622:5 Whether it is conformable or contradictory to the Vedas and the law. The passage may be rendered also, 'The doctrine or dogma of any one soever will be scripture.'

623:6 He will not part with the half of the half of half a Pańa; that is, with ten Cowries; a Pańa being equal to eighty Cowries, or small shells. Five Pańas are equal to one Ana, or the sixteenth of a Rupee; and, at two shillings the Rupee, ten Cowries are equal to about one-seventh of a farthing.

623:7 They will be valued for their individual use only, not from any notion of their generic sanctity.

623:8 The Bhágavata has, "Religious students will be regardless of vows and purification; householders will beg, not give alms; anchorets will dwell in villages; and mendicants will be desirous of riches."

624:9 That is, princes and warriors will be so no longer by virtue of their birth and caste.

624:10 Most of the mendicant orders admit members without distinction of caste; but probably Buddhists especially are here intended. The Bhágavata repeatedly alludes to the diffusion of heretical doctrines and practices, the substitution of outward signs and marks for devotion, and the abandonment of the worship of Vishńu. The Śaiva mendicant orders are probably those especially in view. The same probably are intended by our text in the subsequent allusion to unauthorized austerities, and sectarial marks.

624:11 'Gavedhuka (Coix barbata) and other bad sorts of grain;' Another reading is, 'Countries growing wheat, barley, and the like.' But to place wheat and barley amongst inferior grains, and to rank them lower than rice, is a classification that could have occurred to a native of Bengal alone.

624:12 The Váyu says three and twenty; the Bhágavata, from twenty to thirty.

625:13 The complaints of the prevalence of heterodox doctrines, and neglect of the practices of the Vedas, which recur in the Bhágavata and our text, indicate a period of change in the condition of the Hindu religion, which it would be important to verify. If reference is made to Buddhism, to which in some respects the allusions especially apply, it would probably denote a period not long subsequent to the Christian era; but it is more likely to be of a later date, or in the eighth and ninth centuries, when Śankara is said to have reformed a variety of corrupt practices, and given rise to others. See As. Res. vol. XVI. p. la.

625:14 Crotolaria juncea.

625:15 The silk cotton, Bombax heptaphylla.

625:16 The expression Kwachil-loka, 'a certain place,' is explained by the commentator, Kíkat́a, &c.; confirming the inference that Buddhism is especially aimed at in the previous passages; for Kíkat́a, or south Behar, is the scene of Śákya's earliest and most successful labours.

625:17 Several of the Puráńas contain allusions to the degeneracy of the Kali age, but none afford more copious details. The description in the Bhágavata is much shorter; that of the Váyu is much the same, and employs many of the same verses and illustrations.

626:18 This might be suspected of being said ironically, referring to what had been just observed of places where a religion prevailed that required neither study nor sacrifice. The commentator, however, understands it literally, and asserts that allusion is here made to the Vaishńava faith, in which devotion to Vishńu or Krishńa, and the mere repetition of his name, are equally efficacious in the Kali age with the penances and sacrifices of the preceding ages: therefore he concludes the Kali, by this one property, is the best of all the ages. This interpretation is confirmed by the following chapter.

CHAP. II.

Redeeming properties of the Kali age. Devotion to Vishńu sufficient to salvation in that age for all castes and persons.

UPON this subject, Maitreya, you shall hear what the wise Vyása has related, as it is communicated truly by me.

It was once a matter of dispute amongst the sages, at what season the least moral merit obtained the greatest reward, and by whom it was most easily displayed. In order to terminate the discussion, they went to Veda Vyása to remove their doubts. They found the illustrious Muni, my son, half immersed in the water of the Ganges; and awaiting the close of his ablutions, the sages remained on the banks of the sacred stream, under shelter of a grove of trees. As my son plunged down into the water, and again rose up from it, the Munis heard him exclaim, "Excellent, excellent, is the Kali age!" Again he dived, and again rising, said in their hearing, "Well done, well done Śúdra; thou art happy!" Again he sank down, and as he once more emerged they heard him say, "Well done, well done, women; they are happy! who are more fortunate than they?" After this, my son finished his bathing, and the sages met him as he approached to welcome them. After he had given them seats, and they had proffered their respects, the son of Satyavatí said to them, "On what account have you come to me?" They replied, "We came to you to consult you on a subject on which we entertain some doubt; but that may be at present suspended: explain to us something else. We heard you say, 'Excellent is the Kali age! Well done, Śúdra! Well done, women!' Now we are desirous to know why this was said, why you called them repeatedly, happy. Tell us the meaning of it, if it be not a mystery. We will then propose to you the question that occupies our thoughts."

Being thus addressed by the Munis, Vyása smiled, and said to them, "Hear, excellent sages, why I uttered the words 'Well done, well done.' The fruit of penance, of continence, of silent prayer, and the like, practised in the Krita age for ten years, in the Treta for one year, in the Dwápara for a month, is obtained in the Kali age in a day and night: therefore did I exclaim, 'Excellent, excellent, is the Kali age!' That

reward which a man obtains in the Krita by abstract meditation, in the Treta by sacrifice, in the Dwápara by adoration, he receives in the Kali by merely reciting the name of Keśava. In the Kali age a man displays the most exalted virtue by very little exertion; therefore, pious sages, who know what virtue is, I was pleased with the Kali age. Formerly the Vedas were to be acquired by the twice-born through the diligent observance of self-denial; and it was their duty to celebrate sacrifices conformably to the ritual. Then idle prayers, idle feasts, and fruitless ceremonies, were practised but to mislead the twice-born; for although observed by them devoutly, yet, in consequence of some irregularity in their celebration, sin was incurred in all their works, and what they ate, or what they drank, did not effect the fulfilment of their desires. In all their objects the twice-born enjoyed no independence, and they attained their respective spheres only with exceeding pain. The Śúdra, on the contrary, more fortunate than they, reaches his assigned station by rendering them service, and performing merely the sacrifice of preparing food, in which no rules determine what may or may not be eaten, what may or may not be drunk. Therefore, most excellent sages, is the Śúdra fortunate.

"Riches are accumulated by men in modes not incompatible with their peculiar duties, and they are then to be bestowed upon the worthy, and expended in constant sacrifice. There is great trouble in their acquisition; great care in their preservation; great distress from the want of them; and great grief for their loss. Thus, eminent Brahmans, through these and other sources of anxiety, men attain their allotted spheres of Prajápati and the rest only by exceeding labour and suffering. This is not the case with women: a woman has only to honour her husband, in act, thought, and speech, to reach the same region to which he is elevated; and she thus accomplishes her object without any great exertion. This was the purport of my exclamation, 'Well done!' the third time. I have thus related to you what you asked. Now demand the question you came to put to me, in any way you please, and I will make you a distinct reply."

The Munis then said to Vyása, "The question we intended to have asked you has been already answered by you in your reply to our

subsequent inquiry." On hearing which, Krishńa Dwaipáyana laughed, and said to the holy persons who had come to see him, whose eyes were wide open with astonishment, "I perceived, with the eye of divine knowledge, the question you intended to ask, and in allusion to it I uttered the expressions, 'Well done, well done.' In truth, in the Kali age duty is discharged with very little trouble by mortals, whose faults are all washed away by the water of their individual merits; by Śúdras, through diligent attendance only upon the twice-born; and by women, through the slight effort of obedience to their husbands. Therefore, Brahmans, did I thrice express my admiration of their happiness; for in the Krita and other ages great were the toils of the regenerate to perform their duty. I waited not for your inquiry, but replied at once to the question you purposed to ask. Now, ye who know what virtue is, what else do you wish me to tell you?"

The Munis then saluted and praised Vyása, and, being freed by him from uncertainty, departed as they came. To you also, excellent Maitreya, have I imparted this secret, this one great virtue of the otherwise vicious Kali age. The dissolution of the world, and the aggregation of the elements, I will now describe to you 1.

Footnotes

629:1 The illustration of the efficacy of devotion to Vishńu given in this chapter is peculiar to this Puráńa, but the doctrine is common to it and the Bhágavata. It is repeatedly inculcated in that work. The parallel passage in the twelfth book is the following. "Purushottama, abiding in the hearts of men, takes away all the sins of the Kali age, produced by place or property. Bhagaván, abiding in the heart, and heard, repeated, read of, worshipped, or honoured, dissipates the ills of men for ten thousand births. As fire, entering into the substance of gold, purifies it from the alloy with which it is debased in the mine, so Vishńu, united with the devotee, is the refiner from all that is evil. By learning, penance, suppression of breath, friendship, pilgrimage, ablution, mortification, gifts, prayer, the soul attains not that exceeding purity which it derives from the presence of Vishńu. Therefore, with all your soul, O king, hold Keśava ever present in your heart. Let one about to die be most careful in this; for so he goes to supreme felicity. Let the name of the supreme god, Vishńu, be repeated diligently by all in their last moments; for he who desires liberation shall attain it by the frequent repetition of the name of Krishńa. Final felicity is derived in the Krita age from holy study; in the Treta, from religious rites. In the Dwápara it is attained by pious services; but in the Kali age it is secured by repeating the name of Hari." Similar doctrines are taught in the Git́a, and other Vaishńava works. See As. Res. vol. XVI. p. 116.

CHAP. III.

Three different kinds of dissolution. Duration of a Parárddha. The Clepsydra, or vessel for measuring time. The dissolution that occurs at the end of a day of Brahmá.

THE dissolution of existing beings is of three kinds, incidental, elemental, and absolute 1. The incidental is that which relates to Brahmá, and occurs at the end of a Kalpa: the elemental is that which takes place after two Parárddhas: the absolute is final liberation from existence.

MAITREYA.--Tell me, excellent master, what is the enumeration of a Parárddha, the expiration of two of which is the period of elemental dissolution 2.

PARÁŚARA.--A Parárddha, Maitreya, is that number which occurs in the eighteenth place of figures, enumerated according to the rule of decimal notation 3. At the end of twice that period elemental dissolution

occurs, when all the discrete products of nature are withdrawn into their indiscrete source. The shortest period of time is a Mátrá, which is equal to the twinkling of the human eye. Fifteen Mátrás make a Kásht́há; thirty Kásht́hás, one Kalá; fifteen Kalás, one Nád́iká. A Nád́iká is ascertained by a measure of water, with a vessel made of twelve Palas and a half of copper, in the bottom of which there is to be a hole made with a tube of gold, of the weight of four Máshas, and four inches long 4. According to the Mágadha measure, the vessel should hold a Prastha (or sixteen Palas) of water. Two of these Nád́ís make one Muhúrtta; thirty of which are one day and night. Thirty such periods form a month; twelve months make a year, or a day and night of the gods; and three hundred and sixty such days constitute a year of the celestials. An aggregate of four ages contains twelve thousand divine years; and a thousand periods of four ages complete a day of Brahmá. That period is also termed a Kalpa, during which fourteen Manus preside; and at the end of it occurs the incidental or Brahmá dissolution. The nature of this dissolution is very fearful: hear me describe it, as well as that which takes place at the elemental dissolution, which I will also relate to you.

At the end of a thousand periods of four ages the earth is for the most part exhausted. A total dearth then ensues, which lasts a hundred

years; and, in consequence of the failure of food, all beings become languid and exanimate, and at last entirely perish. The eternal Vishńu then assumes the character of Rudra, the destroyer, and descends to reunite all his creatures with himself. He enters into the seven rays of the sun 5, drinks up all the waters of the globe, and causes all moisture whatever, in living bodies or in the soil, to evaporate; thus drying up the whole earth. The seas, the rivers, the mountain torrents, and springs, are all exhaled; and so are all the waters of Pátála, the regions below the earth. Thus fed, through his intervention, with abundant moisture, the seven solar rays dilate to seven suns 6, whose radiance glows above, below, and on every side, and sets the three worlds and Pátála on fire. The three worlds, consumed by these suns, become rugged and deformed throughout the whole extent of their mountains, rivers, and seas; and the earth, bare of verdure, and destitute of moisture, alone remains, resembling in appearance the back of a tortoise. The destroyer of all things, Hari, in the form of Rudra, who is the flame of time, becomes the scorching breath of the serpent Śesha, and thereby reduces Pátála to ashes. The great fire, when it has burnt all the divisions of Pátála, proceeds to the earth, and consumes it also. A vast whirlpool of eddying flame then spreads to the region of the atmosphere, and the sphere of the gods, and wraps them in ruin. The three spheres shew like a frying-pan amidst the surrounding flames, that prey upon all moveable or stationary things. The inhabitants of the two upper spheres, having discharged their functions, and being annoyed by the heat, remove to the sphere above, or Maharloka. When that becomes heated, its tenants, who after the full period of their stay are desirous of ascending to higher regions, depart for the Janaloka 7.

Janárddana, in the person of Rudra, having consumed the whole world, breathes forth heavy clouds; and those called Samvartta, resembling vast elephants in bulk, overspread the sky, roaring, and darting lightnings. Some are as black as the blue lotus; some are white as the water-lily; some are dusky, like smoke; and some are yellow; some are of a dun colour, like that of an ass; some like ashes sprinkled on the forehead; some are deep blue, as the lapis lazuli; some azure, like the sapphire; some are white, as the conch or the jasmine; and some are black, as collyrium; some are of bright red, like the ladybird; some are of the fierceness of red arsenic; and some are like the wing of the painted jay. Such are these massy clouds in hue: in form some resemble towns, some mountains, some are like houses and hovels, and some are like columns. Mighty in size, and loud in thunder, they fill all space. Showering down torrents of water, these clouds quench the dreadful fires which involve the three worlds, and then they rain uninterruptedly for a hundred years, and deluge the whole world. Pouring down in drops as large as dice, these rains overspread the earth, and fill the middle region, and inundate heaven. The world is now enveloped in darkness, and all things, animate or inanimate, having perished, the clouds continue to pour down their waters for more than a hundred years.

Footnotes

630:1 The first is called Naimittaka, 'occasional' or 'incidental,' or Bráhmya, as occasioned by the intervals of Brahmá's days; the destruction of creatures, though not of the substance of the world, occurring during his night. The general resolution of the elements into their primitive source, or Prakriti, is the Prákritika destruction, and occurs at the end of Brahmá's life. The third, the absolute or final, Átyantika, is individual annihilation; Moksha, exemption for ever from future existence. The Bhágavata here notices the fourth kind, of which mention occurred in a preceding passage (p. 56), Nitya or constant dissolution; explaining it to be the imperceptible change that all things suffer in the various stages of growth and decay, life and death. 'The various conditions of beings subject to change are occasioned by that constant dissolution of life which is rapidly produced by the resistless stream of time, taking every thing perpetually away.' The Váyu describes but three kinds of Pralaya, omitting the Nitya.

630:2 Maitreya has a rather indifferent memory (see p. 22); but the periods specified in the two places do not agree. In the first book two Parárddhas, as equal to one hundred years of Brahmá, are 311.040.000.000.000 years of mortals.

630:3 Counting according to this mode of enumeration, a Parárddha is represented by 100.000.000.000.000.000. The Váyu Puráńa has a term for each of these decimal values. Daśa, 10; Śatam, 100; Sahasram, 1000; Ayutam, 10.000; Niyutam, 100.000; Prayutam, 1.000.000; Arvudam, 10.000.000; Nyurvudam, 100.000.000; Vrindam, 1.000.000.000; Param, 10.000.000.000; Kharvam, 100.000.000.000; Nikharvam, 1000.000.000.000; Śankham, 10.000.000.000.000; Padmam, 100.000.000.000.000; Samudram, 1.000.000.000.000; Madhyamam, 10.000.000.000.000.000; Parárddham, 100.000.000.000.000.000. In the first book the Parárddham, as the half of Brahmá's life, is but 155.520.000.000.000, fifteen instead of eighteen places of figures.

631:4 The description of the Clepsydra is very brief, and wanting in precision. One of the commentaries is more explicit: 'A vessel made of twelve Palas and a half of copper, and holding a Prastha, Mágadha measure, of water, broad at top, and having at bottom a tube of gold of four Máshas weight, four fingers long, is placed in water, and the time in which the vessel is filled by the hole in the bottom is called a Nád́ika:' The term Śaláká generally means a needle or stake, but it must here denote a pipe. The common measure of the Nád́í is a thin shallow brass cup, with a small hole in the bottom. It is placed on the surface of water, in a large vessel, where nothing can disturb it, and where the water gradually fills the cup, and sinks it. As. Res, vol. V. p. 87.

632:5 See p. 236. n. 3.

632:6 These also have their several appellations: the commentator quotes the Vedas as the authority: Árága, Bhrája, Pat́ala, Patanga, Swamábhák, Jyotishmat, and Savibhása.

632:7 The passage may also be understood, 'Those go to Janaloka who are desirous of obtaining Brahma, or final liberation, through the ten stages of perfection--devotion, penance, truth, &c.' In the Váyu Puráńa more details are specified. Those sainted mortals who have diligently worshipped Vishńu, and are distinguished for piety, abide, at the time of dissolution, in Maharloka, with the Pitris, the Manus, the seven Rishis, the various orders of celestial spirits, and the gods. These, when the heat of the flames that destroy the world reaches to Maharloka, repair to Janaloka in their subtile forms, destined to become reembodied, in similar capacities as their former, when the world is renewed, at the beginning of the succeeding Kalpa. This continues throughout the life of Brahmá; at the expiration of his life all are destroyed: but those who have then attained a residence in the Brahmaloka, by having identified themselves in spirit with the supreme, are finally resolved into the sole-existing Brahma.

CHAP. IV.

Continuation of the account of the first kind of dissolution. Of the second kind, or elemental dissolution; of all being resolved into primary spirit.

WHEN the waters have reached the region of the seven Rishis, and the whole of the three worlds is one ocean, they stop. The breath of Vishńu becomes a strong wind, which blows for more than a hundred years, until all the clouds are dispersed. The wind is then reabsorbed, and he of whom all things are made, the lord by whom all things exist, he who is inconceivable, without beginning of the universe, reposes, sleeping upon Śesha, in the midst of the deep. The creator, Hari, sleeps upon the ocean, in the form of Brahmá--glorified by Sanaka And the saints who had gone to the Janaloka, and contemplated by the holy inhabitants of Brahmaloka, anxious for final liberation--involved in mystic slumber, the celestial personification of his own illusions, and meditating on his own ineffable spirit, which is called Vásudeva. This, Maitreya, is the dissolution termed incidental, because Hari, in the form of Brahmá, sleeps there, as its incidental cause.

When the universal spirit wakes, the world revives; when he closes his eyes, all things fall upon the bed of mystic slumber. In like manner as a thousand great ages constitute a day of Brahmá, so his night consists of the same period; during which the world is submerged by a vast ocean. Awaking at the end of his night, the unborn, Vishńu, in the character of Brahmá, creates the universe anew, in the manner formerly related to you 1.

I have thus described to you the intermediate dissolution of the world, occurring at the end of every Kalpa. I will now, Maitreya, describe to you elemental dissolution. When by dearth and fire all the worlds and Pátálas are withered up, and the modifications of Mahat and other products of nature are by the will of Krishńa destroyed, the progress of

elemental dissolution is begun. Then, first, the waters swallow up the property of earth, which is the rudiment of smell; and earth, deprived of its property, proceeds to destruction. Devoid of the rudiment of odour, the earth becomes one with water. The waters then being much augmented, roaring, and rushing along, fill up all space, whether agitated or still. When the universe is thus pervaded by the waves of the watery element, its rudimental flavour is licked up by the element of fire, and, in consequence of the destruction of their rudiments, the waters themselves are destroyed. Deprived of the essential rudiment of flavour, they become one with fire, and the universe is therefore entirely filled with flame, which drinks up the water on every side, and gradually overspreads the whole of the world. While space is enveloped in flame, above, below, and all around, the element of wind seizes upon the rudimental property, or form, which is the cause of light; and that being withdrawn, all becomes of the nature of air. The rudiment of form being destroyed, and fire deprived of its rudiment, air extinguishes fire, and spreads resistlessly over space, which is deprived of light when fire merges into air. Air then, accompanied by sound, which is the source of ether, extends every where throughout the ten regions of space, until ether seizes upon contact, its rudimental property; by the loss of which, air is destroyed, and ether remains unmodified: devoid of form, flavour, touch, and smell, it exists unembodied and vast, and pervades the whole of space. Ether, whose characteristic property and rudiment is sound, exists alone, occupying all the vacuity of space. But then the radical element egotism devours sound, and all the elements and faculties are at once merged into their original. This primary element is consciousness, combined with the property of darkness, and is itself swallowed up by Mahat, whose characteristic property is intelligence; and earth and Mahat are the inner and outer boundaries of the universe. In this manner, as in the creation were the seven forms of nature (Prakriti), reckoned from Mahat to earth 2, so, at the time of elemental dissolution, these seven successively reenter into each other. The egg of Brahmá is

dissolved in the waters that surround it, with its seven zones, seven oceans, seven regions, and their mountains. The investure of water is drunk up by fire: the stratum of fire is absorbed by that of air: air blends itself with ether: the primary element of egotism devours the ether, and is itself taken up by intellect, which, along with all these, is seized upon by nature (Prakriti). Equilibrium of the three properties, without excess or deficiency, is called nature (Prakriti), origin (Hetu), the chief principle (Pradhańa), cause (Kárańa), supreme (Param). This Prakriti is essentially the same, whether discrete or indiscrete; only that which is discrete is finally lost or absorbed in the indiscrete. Spirit also, which is one, pure, imperishable, eternal, all-pervading, is a portion of that supreme spirit which is all things. That spirit which is other than (embodied) spirit, in which there are no attributes of name, species, or the like--which is one with all wisdom, and is to be understood as sole existence--that is Brahma, infinite glory, supreme spirit, supreme power, Vishńu, all that is; from whence the perfect sage returns no more. Nature (Prakriti), which I have described to you as being essentially both discrete and indiscrete, and spirit (which is united with body), both resolve into supreme spirit. Supreme spirit is the upholder of all things, and the ruler of all things, and is glorified in the Vedas and in the Vedanta by the name of Vishńu.

Works, as enjoined by the Vedas, are of two kinds, active (Pravritta) and quiescent (Nivritta); by both of which the universal person is worshipped by mankind. He, the lord of sacrifice, the male of sacrifice, the most excellent male, is worshipped by men in the active mode by rites enjoined in the Rik, Yajur, and Sáma Vedas. The soul of wisdom, the person of wisdom, Vishńu, the giver of emancipation, is worshipped by sages in the quiescent form, through meditative devotion. The exhaustless Vishńu is whatever thing that is designated by long, short, or prolated syllables, or that which is without a name. He is that which is discrete, and that which is indiscrete: he is exhaustless spirit, supreme spirit, universal spirit, Hari, the wearer of universal forms. Nature, whether discrete or indiscrete, is absorbed into him, and (detached) spirit also merges into the all-diffusive and unobstructed spirit.

The period of two Parárddhas, as I have described it to you, Maitreya, is called a day of that potent Vishńu; and whilst the products of nature are merged into their source, nature into spirit, and that into the supreme, that period is termed his night, and is of equal duration with his day. But, in fact, to that eternal supreme spirit there is neither day nor night, and these distinctions are only figuratively applied to the almighty. I have thus explained to you the nature of elemental dissolution, and will now expound to you which is final 3.

Footnotes

634:1 The Naimittika Pralaya is described in the Váyu, Bhágavata, Kúrma, and other Puráńas, to the same effect, and very commonly in precisely the same words.

635:2 See p. 14.

637:3 The Bhágavata notices the Prákrita pralaya much more briefly, and it is omitted in the Váyu.

CHAP. V.

The third kind of dissolution, or final liberation from existence. Evils of worldly life. Sufferings in infancy, manhood, old age. Pains of hell. Imperfect felicity of heaven. Exemption from birth desirable by the wise. The nature of spirit or god. Meaning of the terms Bhagavat and Vásudeva.

THE wise man having investigated the three kinds of worldly pain, or mental and bodily affliction and the like 1, and having acquired true wisdom, and detachment from human objects, obtains final dissolution. The first of the three pains, or Ádhyátmika, is of two kinds, bodily and mental. Bodily pain is of many kinds, as you shall hear. Affections of the head, catarrh, fever, cholic, fistula, spleen, hemorrhoids, intumescence, sickness, ophthalmia, dysentery, leprosy, and many other diseases, constitute bodily affliction. Mental sufferings are love, anger, fear, hate, covetousness, stupefaction, despair, sorrow, malice, disdain, jealousy, envy, and many other passions which are engendered in the mind. These and various other afflictions, mental or corporeal, are comprised, under the class of worldly sufferings, which is called Ádhyátmika (natural and inseparable). That pain to which, excellent Brahman, the term Ádhibhautika (natural, but incidental) is applied, is every kind of evil which is inflicted (from without) upon men by beasts, birds, men, goblins, snakes, fiends, or reptiles; and the pain that is termed Ádhidaivika (or superhuman) is the work of cold, heat, wind, rain, lightning, and other (atmospherical phenomena). Affliction, Maitreya, is multiplied in thousands of shapes in the progress of conception, birth, decay, disease, death, and hell. The tender (and subtile) animal exists in the embryo, surrounded by abundant filth, floating in water, and distorted in its back, neck, and bones; enduring severe pain even in the course of its developement, as disordered by the acid, acrid, bitter, pungent, and saline articles of its mother's food; incapable of extending or contracting

its limbs; reposing amidst the slime of ordure and urine; every way incommoded; unable to breathe; endowed with consciousness, and calling to memory many hundred previous births. Thus exists the embryo in profound affliction, bound to the world by its former works.

When the child is about to be born, its face is besmeared by excrement, urine, blood, mucus, and semen; its attachment to the uterus is ruptured by the Prájápati wind; it is turned head downwards, and violently expelled from the womb by the powerful and painful winds of parturition; and the infant losing for a time all sensation, when brought in contact with the external air, is immediately deprived of its intellectual knowledge. Thus born, the child is tortured in every limb, as if pierced with thorns, or cut to pieces with a saw, and falls from its fetid lodgment, as from a sore, like a crawling thing upon the earth. Unable to feel itself, unable to turn itself, it is dependent upon the will of others for being bathed and nourished. Laid upon a dirty bed, it is bitten by insects and musquitoes, and has not power to drive them away. Many are the pangs attending birth, and many are those which succeed to birth; and many are the sufferings which are inflicted by elemental and superhuman agency in the state of childhood. Enveloped by the gloom of ignorance, and internally bewildered, man knows not whence he is, who he is, whither he goeth, nor what is his nature; by what bonds he is bound; what is cause, and what is not cause; what is to be done, and what is to be left undone; what is to be said, and what is to be kept silent; what is righteousness, what is iniquity; in what it consists, or how; what is right, what is wrong; what is virtue, what is vice. Thus man, like a brute beast, addicted only to animal gratifications, suffers the pain that ignorance occasions. Ignorance, darkness, inactivity, influence those devoid of knowledge, so that pious works are neglected; but hell is the consequence of neglect of religious acts, according to the great sages, and the ignorant therefore suffer affliction both in this world and in the next.

When old age arrives, the body is infirm; the limbs are relaxed; the face is emaciate and shrivelled; the skin is wrinkled, and scantily covers the veins and sinews; the eye discerns not afar off, and the pupil gazes

on vacuity; the nostrils are stuffed with hair; the trunk trembles as it moves; the bones appear beneath the surface; the back is bowed, and the joints are bent; the digestive fire is extinct, and there is little appetite and little vigour; walking, rising, sleeping, sitting, are all painful efforts; the ear is dull; the eye is dim; the mouth is disgusting with dribbling saliva; the senses no longer are obedient to the will; and as death approaches, the things that are perceived even are immediately forgotten. The utterance of a single sentence is fatiguing, and wakefulness is perpetuated by difficult breathing, coughing, and painful exhaustion. The old man is lifted up by somebody else; he is clothed by somebody else; he is an object of contempt to his servants, his children, and his wife. Incapable of cleanliness, of amusement, or food, or desire, he is laughed at by his dependants, and disregarded by his kin; and dwelling on the exploits of his youth, as on the actions of a past life, he sighs deeply, and is sorely distressed. Such are some of the pains which old age is condemned to suffer. I will now describe to you the agonies of death.

The neck droops; the feet and hands are relaxed; the body trembles; the man is repeatedly exhausted, subdued, and visited with interrupted knowledge; the principle of selfishness afflicts him, and he thinks what will become of my wealth, my lands, my children, my wife, my servants, my house? the joints of his limbs are tortured with severe pains, as if cut by a saw, or as if they were pierced by the sharp arrows of the destroyer; he rolls his eyes, and tosses about his hands and feet; his lips and palate are parched and dry, and his throat, obstructed by foul humours and deranged vital airs, emits a rattling sound; he is afflicted with burning heat, and with thirst, and with hunger; and he at last passes away, t́ortured by the servants of the judge of the dead, to undergo a renewal of his sufferings in another body. These are the agonies which men have to endure when they die. I will now describe to you the tortures which they suffer in hell.

Men are bound, when they die, by the servants of the king of Tartarus with cords, and beaten with sticks, and have then to encounter the fierce aspect of Yama, and the horrors of their terrible route. In the

different hells there are various intolerable tortures with burning sand, fire, machines, and weapons; some are severed with saws, some roasted in forges, some are chopped with axes, some buried in the ground, some are mounted on stakes, some cast to wild beasts to be devoured, some are gnawed by vultures, some torn by tigers, some are boiled in oil, some rolled in caustic slime, some are precipitated from great heights, some tossed upwards by engines. The number of punishments inflicted in hell, which are the consequences of sin, is infinite 2.

But not in hell alone do the souls of the deceased undergo pain: there is no cessation even in heaven; for its temporary inhabitant is ever tormented with the prospect of descending again to earth. Again is he liable to conception and to birth; he is merged again into the embryo, and repairs to it when about to be born; then he dies, as soon as born, or in infancy, or in youth, or in manhood, or in old age. Death, sooner or later, is inevitable. As long as he lives he is immersed in manifold afflictions, like the seed of the cotton amidst the down that is to be spun into thread. In acquiring, losing, and preserving wealth there are many griefs; and so there are in the misfortunes of our friends. Whatever is produced that is most acceptable to man, that, Maitreya, becomes a seed whence springs the tree of sorrow. Wife, children, servants, house, lands, riches, contribute much more to the misery than to the happiness of mankind. Where could man, scorched by the fires of the sun of this world, look for felicity, were it not for the shade afforded by the tree of emancipation? Attainment of the divine being is considered by the wise as the remedy of the threefold class of ills that beset the different stages of life, conception, birth, and decay, as characterized by that only happiness which effaces all other kinds of felicity, however abundant, and as being absolute and final 3.

It should therefore be the assiduous endeavour of wise men to attain unto god 4. The means of such attainment are said, great Muni, to be

knowledge and works. Knowledge is of two kinds, that which is derived from scripture, and that which is derived from reflection. Brahma that is the word is composed of scripture; Brahma that is supreme is produced of reflection 5. Ignorance is utter darkness, in which knowledge, obtained through any sense (as that of hearing), shines like a lamp; but the knowledge that is derived from reflection breaks upon the obscurity like the sun. What has been said by Manu, when appealing to the meaning of the Vedas with respect to this subject, I will repeat to you. There are two (forms of) spirit (or god), the spirit which is the word, and the spirit which is supreme. He who is thoroughly imbued with the word of god obtains supreme spirit 6. The Atharva Veda also states that there are two kinds of knowledge; by the one, which is the supreme, god is attained; the other is that which consists of the Rich and other Vedas 7. That which is imperceptible, undecaying, inconceivable, unborn, inexhaustible, indescribable; which has neither form, nor hands, nor feet; which is almighty, omnipresent, eternal; the cause of all things, and without cause; permeating all, itself unpenetrated, and from which all things proceed; that is the object which the wise behold, that is Brahma, that is the supreme state, that is the subject of contemplation to those who desire liberation, that is the thing spoken of by the Vedas, the infinitely subtile, supreme condition of Vishńu. That essence of the

supreme is defined by the term Bhagavat 8: the word Bhagavat is the denomination of that primeval and eternal god: and he who fully understands the meaning of that expression, is possessed of holy wisdom, the sum and substance of the three Vedas. The word Bhagavat is a convenient form to be used in the adoration of that supreme being, to whom no term is applicable; and therefore Bhagavat expresses that supreme spirit, which is individual, almighty, and the cause of causes of all things. The letter Bh implies the cherisher and supporter of the universe. By ga is understood the leader, impeller, or creator. The dissyllable Bhaga indicates the six properties, dominion, might, glory, splendour, wisdom, and dispassion. The purport of the letter va is that elemental spirit in which all beings exist, and which exists in all beings 9. And thus this great word Bhagavan is the name of Vásudeva, who is one with the supreme Brahma, and of no one else. This word therefore, which is the general denomination of an adorable object, is not used in reference to the supreme in a general, but a special signification. When applied to any other (thing or person) it is used in its customary or general import. In the latter case it may purport one who knows the origin and end and revolutions of beings, and what is wisdom, what ignorance. In the former it denotes wisdom, energy, power, dominion, might, glory, without end, and without defect.

The term Vásudeva means that all beings abide in that supreme being, and that he abides in all beings 10, as was formerly explained by Keśidhwaja to Kháńd́ikya, called Janaka, when he inquired of him an explanation of the name of the immortal, Vásudeva. He said, "He

dwelleth internally in all beings, and all things dwell in him; and thence the lord Vásudeva is the creator and preserver of the world. He, though one with all beings, is beyond and separate from material nature (Prakriti), front its products, from properties, from imperfections: he is beyond all investing substance: he is universal soul; all the interstices of the universe are filled up by him: he is one with all good qualities; and all created beings are endowed with but a small portion of his individuality. Assuming at will various forms, he bestows benefits on the whole world, which was his work. Glory, might, dominion, wisdom, energy, power, and other attributes, are collected in him. Supreme of the supreme, in whom no imperfections abide, lord over finite and infinite, god in individuals and universals, visible and invisible, omnipotent, omnipresent, omniscient, almighty. The wisdom, perfect, pure, supreme, undefiled, and one only, by which he is conceived, contemplated, and known, that is wisdom; all else is ignorance."

Footnotes

638:1 The three kinds of affliction, inseparable, incidental, and superhuman, are fully described in the commentary on the first verse of the Sánkhya Káriká, p. 8, in a similar strain as that which is adopted in the text.

641:2 Some further particulars of the different hells, and the punishments inflicted in them, have been given before: see p. 207.

641:3 All this is conformable to the Sánkhya doctrines in particular, although the same spirit pervades all Hindu metaphysics.

641:4 Tasmát Tat práptaye yatna kartavya pańd́itairnaraih. The expression Tat práptaye, 'for the obtaining of that,' refers to the phrase immediately preceding, Bhagavatprapti, 'obtaining of,' or 'attaining to, Bhagavat,' the lord.

642:5 Brahma is of two kinds; Śabda-Brahma, spirit or god to be attained through the word, that is, the Vedas and the duties they prescribe; and Para-Brahma, spirit or god to be attained through reflection, by which the difference between soul and matter is ascertained.

642:6 This seems intended as a quotation from Manu, but it has not been found in the code; it is ###.

642:7 The commentator quotes other passages from the Vedas of a similar tendency, intimating, however, the necessity of performing acts prior to attaining knowledge; as, 'The decoction (preparatory process) being digested by rites, thereafter knowledge is the supreme resource.' 'Having crossed the gulph of death by ignorance (ceremonial acts), man obtains immortality by (holy) knowledge.'

643:8 According to the comment, allusion is here made to the twelve syllable Mantra, or mystic formula addressed to Vishńu: 'Om Bhagavate Vásudeváya nama; 'Om! salutation to Bhagavat Vásudeva:' the repetition of which, by those devoted (bhakta) to Vishńu, is the easy mode of securing their liberation." The mysticism is, however, no doubt older than the worship of Vishńu; and the term Bhagavat is defined in the text according to the interpretation of the Vedas.

643:9 The commentator says these interpretations are from the Nirukta, the glossary of the Vedas. The more etymological derivation of the term is, Bhaga, 'power,' 'authority,' and vat possessive affix.

643:10 From the root Vas, 'abiding,' 'dwelling' See p. 1 and 9.

CHAP. VI.

Means of attaining liberation. Anecdotes of Kháńd́ikya and Keśidhwaja. The former instructs the latter how to atone for permitting the death of a cow. Keśidhwaja offers him a requital, and he desires to be instructed in spiritual knowledge.

HE, Purushottama, is also known by holy study and devout meditation; and either, as the cause of attaining him, is entitled Brahma. From study let a man proceed to meditation, and from meditation to study 1; by perfection in both supreme spirit becomes manifest. Study is one eye wherewith to behold it, and meditation is the other: he who is one with Brahma sees not with the eye of flesh.

MAITREYA.--Reverend teacher, I am desirous of being informed what is meant by the term meditation (Yoga), by understanding which I may behold the supreme being, the upholder of the universe.

PARÁŚARA.--I will repeat to you, Maitreya, the explanation formerly given by Keśidhwaja to the magnanimous Kháńd́ikya, also called Janaka.

MAITREYA.--Tell me first, Brahman, who Kháńd́ikya was, and who was Keśidhwaja; and how it happened that a conversation relating to the practice of Yoga occurred between them.

PARÁŚARA.--There was Janaka, named Dharmadhwaja, who had two sons, Amitadhwaja and Kritadhwaja; and the latter was a king ever intent upon existent supreme spirit: his son was the celebrated Keśidhwaja. The son of Amitadhwaja was Janaka, called Kháńd́ikya 2.

Kháńd́ikya was diligent in the way of works, and was renowned on earth for religious rites. Keśidhwaja, on the other hand, was endowed with spiritual knowledge. These two were engaged in hostilities, and Kháńd́ikya was driven from his principality by Keśidhwaja. Expelled from his dominions, he wandered with a few followers, his priest and his counsellors, amidst woods and mountains, where, destitute of true wisdom, he performed many sacrifices, expecting thereby to obtain divine truth, and to escape from death by ignorance 3.

Once whilst the best of those who are skilled in devotion, Keśidhwaja, was engaged in devout exercises, a fierce tiger slew his milch cow 4 in the lonely forest. When the Rájá heard that the cow had been killed, he asked the ministering priests what form of penance would expiate the crime. They replied that they did not know, and referred him to Kaśeru. Kaśeru, when the Rája consulted him, told him that he knew not, but that Sunaka would be able to tell him. Accordingly the Rája went to Sunaka; but he replied, "I am as unable, great king, to answer your question as Kaśeru has been; and there is no one now upon earth who can give you the information except your enemy Kháńd́ikya, whom you have conquered."

Upon receiving this answer, Keśidhwaja said, "I will go, then, and pay a visit to my foe: if he kill me, no matter, for then I shall obtain the reward that attends being killed in a holy cause: if, on the contrary, he tell me what penance to perform, then my sacrifice will be unimpaired in efficacy." Accordingly he ascended his car, having clothed himself in the deer skin (of the religious student), and went to the forest where the wise Kháńd́ikya resided. When Kháńd́ikya beheld him approach, his eyes reddened with rage, and he took up his bow, and said to him, "You have armed yourself with the deer skin to accomplish my

destruction, imagining that in such an attire you will be safe from me; but, fool, the deer, upon whose backs this skin is seen, are slain by you and me with sharp arrows: so will I slay you; you shall not go free whilst I am living. You are an unprincipled felon, who have robbed me of my kingdom, and are deserving of death." To this Keśidhwaja answered, "I have come hither, Kháńd́ikya, to ask you to solve my doubts, and not with any hostile intention: lay aside therefore both your arrow and your anger." Thus spoken to, Kháńd́ikya retired a while with his counsellors and his priest, and consulted with them what course to pursue. They strongly urged him to slay Keśidhwaja, who was now in his power, and by whose death he would again become the monarch of the whole earth. Kháńd́ikya replied to them, "It is no doubt true that by such an act I should become the monarch of the whole earth: he, however, would thereby conquer the world to come; whilst the earth would be mine. Now if I do not kill him, I shall subdue the next world, and leave him this earth. It seems to me that this world is not of more value than the next; for the subjugation of the next world endures for ever; the conquest over this is but for a brief season. I will therefore not kill him, but tell him what he wishes to know."

Returning then to Keśidhwaja, Kháńd́ikya desired him to propose his question, which he promised to answer; and Keśidhwaja related to him what had happened, the death of the cow, and demanded to know what penance he should perform. Kháńd́ikya, in reply, explained to him fully the expiation that was suited to the occasion; and Keśidhwaja then, with his permission, returned to the place of sacrifice, and regularly fulfilled every necessary act. Having completed the ceremony, with its supplementary rites, Keśidhwaja accomplished all his objects: but he then reflected thus: "The priests whom I invited to attend have all been duly honoured; all those who had any request to make have been gratified by compliance with their desires; all that is proper for this world has been effected by me: why then should my mind feel as if my duty had been unfulfilled?" So meditating, he remembered that he had not presented to Kháńd́ikya the gift that it is becoming to offer to a spiritual preceptor, and, mounting his chariot, he immediately set off to

the thick forest where that sage abode. Kháńd́ikya, upon his reappearance, assumed his weapons to kill him; but Keśidhwaja exclaimed, "Forbear, venerable sage. I am not here to injure you, Kháńd́ikya: dismiss your wrath, and know that I have come hither to offer you that remuneration which is due to you as my instructor. Through your lessons I have fully completed my sacrifice, and I am therefore desirous to give you a gift. Demand what it shall be."

Kháńd́ikya having once more communed with his counsellors, told them the purpose of his rival's visit, and asked them what he should demand. His friends recommended him to require his whole kingdom back again, as kingdoms are obtained by prudent men without conflicting hosts. The reflecting king Kháńd́ikya laughed, and replied to them, "Why should a person such as I be desirous of a temporary earthly kingdom? Of a truth you are able counsellors in the concerns of this life, but of those of the life to cone you are assuredly ignorant." So speaking, he went back to Keśidhwaja, and said to him, "Is it true that you wish to make me a gift, as to your preceptor?" "Indeed I do," answered Keśidhwaja. "Then," rejoined Kháńd́ikya, "as it is known that you are learned in the spiritual learning that teaches the doctrine of the soul, if you will communicate that knowledge to me, you will have discharged your debt to your instructor. Declare to me what acts are efficacious for the alleviation of human affliction."

Footnotes

645:1 Both study of the Vedas (Swádhyáya) and abstraction (Yoga) are to be practised: when a man is weary of one, he may apply to the other. The Yoga, however, limits the practical part to silent prayer. 'Wearied of meditation, let him pray inaudibly: weary of prayer, let him repeat meditation.' 'By the union of prayer and meditation let him behold soul in himself.'

645:2 No such names occur amongst the Maithila kings of the Vishńu Puráńa (see p. 390); but, as there noticed (note 6), the Bhágavata inserts them. Janaka is used as a title. Kritadhwaja, in some of the copies, is read Ritadhwaja.

646:3 The performance of rites as a means of salvation is called ignorance in the Vedas (see p. 642, n. 7). Works are recommended as introductory to the acquirement of knowledge: it is ignorance to consider them as finite.

646:4 Tasya-dhenum. One copy has Homa-dhenu, 'cow of sacrifice;' another, Dharma-dhenu, 'cow of righteousness.' The commentator explains the terms as importing the same thing, a cow yielding milk for holy purposes, or for the butter which is poured in oblations upon the sacrificial fire.

CHAP. VII.

Keśidhwaja describes the nature of ignorance, and the benefits of the Yoga, or contemplative devotion. Of the novice and the adept in the performance of the Yoga. How it is performed. The first stage, proficiency in acts of restraint and moral duty: the second, particular mode of sitting: the third, Pránáyáma, modes of breathing: the fourth, Pratyáhára, restraint of thought: the fifth, apprehension of spirit: the sixth, retention of the idea. Meditation on the individual and universal forms of Vishńu. Acquirement of knowledge. Final liberation.

"BUT," said Keśidhwaja, "why have you not asked of me my kingdom, now free from all annoyance? what else except dominion is acceptable to the warrior race?" "I will tell you," replied Kháńd́ikya, "why I did not make such a demand, nor require that territory which is an object of ignorant ambition. It is the duty of the warrior to protect his subjects in peace, and to kill in fight the enemies of his sway. It is no fault that you should have taken my kingdom from one who was unable to defend it, to whom it was a bondage, and who was thus freed from the incumbrance of ignorance. My desire of dominion originated in my being born to possess it: the ambition of others, which proceeds from human frailties, is not compatible with virtue. To solicit gifts is not the duty of a prince and warrior: and for these reasons I have not asked for your kingdom, nor made a demand which ignorance alone would have suggested. Those only who are destitute of knowledge, whose minds are engrossed by selfishness, who are intoxicated with the inebriating beverage of self-sufficiency, desire kingdoms; not such as I am."

When king Keśidhwaja heard these words, he was much pleased, and exclaimed, "It is well spoken!" Then addressing Kháńd́ikya affectionately, he said, "Listen to my words. Through desire of escaping death by the ignorance of works I exercise the regal power, celebrate various sacrifices, and enjoy pleasures subversive of purity. Fortunate is it for you that your mind has attached itself to the dominion of discrimination. Pride of your race! now listen to the real nature of ignorance. The (erroneous) notion that self consists in what is not self, and the

opinion that property consists in what is not one's own, constitute the double seed of the tree of ignorance. The ill judging embodied being, bewildered by the darkness of fascination, situated in a body composed of the five elements, loudly asserts, 'This is I:' but who would ascribe spiritual individuality to a body in which soul is distinct from the ether, air, fire, water, and earth (of which that body is composed) 1? What man of understanding assigns to disembodied spirit corporeal fruition, or lands, houses, and the like, that it should say, 'These are mine?' What wise man entertains the idea of property in sous or grandsons begotten of the body after the spirit has abandoned it? Man performs all acts for the purpose of bodily fruition, and the consequence of such acts is another body; so that their result is nothing but confinement to bodily existence. In the same manner as a mansion of clay is plastered with clay and water, so the body, which is of earth, is perpetuated by earth and water (or by eating and drinking). The body, consisting of the five elements, is nourished by substances equally composed of those elements: but since this is the case, what is there in this life that man should be proud of? Travelling the path of the world for many thousands of births, man attains only the weariness of bewilderment, and is smothered by the dust of imagination. When that dust is washed away by the bland water of real knowledge, then the weariness of bewilderment sustained by the wayfarer through repeated births is removed. When that weariness is relieved, the internal man is at peace, and he obtains that supreme felicity which is unequalled and undisturbed. This soul is (of its own nature) pure, and composed of happiness and wisdom. The properties of pain, ignorance, and impurity, are those of nature (Prakriti), not of soul. There is no affinity between fire and water, but when the latter is placed over the former in a caldron it bubbles and boils, and

exhibits the properties of fire. In like manner, when soul is associated with Prakriti it is vitiated by egotism and the rest, and assumes the qualities of grosser nature, although essentially distinct from them, and incorruptible. Such is the seed of ignorance, as I have explained it to you. There is but one cure of worldly sorrows, the practice of devotion; no other is known."

"Then," said Kháńd́ikya, "do you, who are the chief of those versed in contemplative devotion, explain to me what that is; for in the race of the descendants of Nimi 2 you are best acquainted with the sacred writings in which it is taught." "Hear," replied Keśidhwaja, "the account of, the nature of contemplative devotion 3, which I impart to you, and by perfection in which the sage attains resolution into Brahma, and never suffers birth again. The mind of man is the cause both of his bondage and his liberation: its addiction to the objects of sense is the means of his bondage; its separation from objects of sense is the means of his freedom. The sage who is capable of discriminative knowledge must therefore restrain his mind from all the objects of sense, and therewith meditate upon the supreme being, who is one with spirit, in order to attain liberation; for that supreme spirit attracts to itself him who meditates upon it, and who is of the same nature, as the loadstone attracts the iron by the virtue which is common to itself and to its products 4.

Contemplative devotion is the union with Brahma, effected by that condition of mind which has attained perfection through those exercises which complete the control of self 5: and he whose contemplative devotion is characterized by the property of such absolute perfection, is in truth a sage, expectant of final liberation from the world.

"The sage, or Yogi, when first applying himself to contemplative devotion is called the novice or practitioner (Yoga yuj); when he has attained spiritual union he is termed the adept, or he whose meditations are accomplished 6. Should the thoughts of the former be unvitiated by any obstructing imperfection, he will obtain freedom, after practising devotion through several lives 7. The latter speedily obtains liberation in that existence (in which he reaches perfection), all his acts being consumed by the fire of contemplative devotion. The sage who would bring his mind into a fit state for the performance of devout contemplation

must be devoid of desire, and observe invariably continence, compassion, truth, honesty, and disinterestedness: he must fix his mind intently on the supreme Brahma, practising holy study, purification, contentment, penance, and self-control. These virtues, respectively termed the five acts of restraint (Yana), and five of obligation (Niyama), bestow excellent rewards when practised for the sake of reward, and eternal liberation when they are not prompted by desire (of transient benefits). Endowed with these merits, the sage self restrained should sit in one of the modes termed Bhadrásana, &c., and engage in contemplation 8. Bringing his vital airs, called Práńá, under subjection, by frequent repetition, is thence called Práńáyáma, which is as it were a seed with a seed 9. In this the breath of expiration and that of inspiration are alternately obstructed, constituting the act twofold; and the suppression of both modes of breathing produces a third 10. The exercise of the Yogi, whilst endeavouring to bring before his thoughts the gross form of the eternal, is denominated Álambana 11. He is then to perform the Pratyáhára, which consists in restraining his organs of sense from susceptibility to outward impressions, and directing them entirely to mental perceptions. By these means the entire subjugation of the unsteady senses is effected; and if they are not controlled, the sage will not accomplish his devotions. When by the Práńáyáma the vital airs

are restrained, and the senses are subjugated by the Pratyáhára, then the sage will he able to keep his mind steady in its perfect asylum."

Kháńd́ikya then said to Keśidhwaja, "Illustrious sage, inform me what is that perfect asylum of the mind, resting on which it destroys all the products of (human) infirmity." To this, Keśidhwaja replied, "The asylum of mind is spirit (Brahma), which of its own nature is twofold, as being with or without form; and each of these is supreme and secondary 12. Apprehension of spirit 13, again, is threefold. I will explain the different kinds to you: they are, that which is called Brahma, that which is named from works, and that which comprehends both. That mental apprehension which consists of Brahma is one; that which is formed of works is another; and that which comprehends both is the third: so that mental apprehension (of the object or asylum of the thoughts) is threefold. Sanandana and other (perfect sages) were endowed with apprehension of the nature of Brahma. The gods and others, whether animate or inanimate, are possessed of that which regards acts. The apprehension that comprehends both works and spirit exists in Hirańyagarbha and others, who are possessed of contemplative knowledge of their own nature, and who also exercise certain active functions, as creation and the rest. Until all acts, which are the causes of notions of individuality, are discontinued, spirit is one thing, and the universe is another, to those who contemplate objects as distinct and various; but that is called true knowledge, or knowledge of Brahma, which recognises no distinctions, which contemplates only simple existence, which is

undefinable by words, and is to be discovered solely in one's own spirit. That is the supreme, unborn, imperishable form of Vishńu, who is without (sensible) form, and is characterised as a condition of the supreme soul, which is variously modified from the condition of universal form. But this condition cannot be contemplated by sages in their (early) devotions, and they must therefore direct their minds to the gross form of Hari, which is of universal perceptibility. They must meditate upon him as Hirańyagarbha, as the glorious Vásava, as Prajápati, as the winds, the Vasus, the Rudras, the suns, stars, planets, Gandharbas, Yakshas, Daityas, all the gods and their progenitors, men, animals, mountains, oceans, rivers, trees, all beings, and all sources of beings, all modifications whatever of nature and its products, whether sentient or unconscious, one-footed, two-footed, or many-footed; all these are the sensible form of Hari, to be apprehended by the three kinds of apprehension. All this universal world, this world of moving and stationary beings, is pervaded by the energy of Vishńu, who is of the nature of the supreme Brahma. This energy is either supreme, or, when it is that of conscious embodied spirit, it is secondary. Ignorance, or that which is denominated from works, is a third energy 14; by which the omnipresent energy of embodied spirit is ever excited, and whence it suffers all the pains of repeated worldly existence. Obscured by that energy (of ignorance or illusion), the energy that is denominated from embodied spirit is characterised by different degrees of perfection in all created beings. In things without life it exists in a very small degree: it is more in things that have life, but are (without motion): in insects it is still more abundant, and still more in birds; it is more in wild animals, and in domestic animals the faculty is still greater: men have more of this (spiritual). faculty than animals, and thence arises their authority over

them: the faculty exists in an ascending degree in Nágas, Gandharbas, Yakshas, gods, Śakra, Prajápati, and Hirańyagarbha: and is above all predominant in that male (Vishńu) of whom all these various creatures are but the diversified forms, penetrated universally by his energy, as all-pervading as the ether.

"The second 15 state of him who is called Vishńu, and which is to be meditated upon by the (advanced) sage, is that imperceptible, shapeless form of Brahma, which is called by the wise, 'That which is 16,' and in which all the before described energies reside. Thence proceeds the form of the universal form, the other great form of Hari, which is the origin of those manifested forms (or incarnations) that are endowed with every kind of energy, and which, whether the forms of gods, animals, or men, are assumed by him (Hari) in his sport. This active interposition of the undefinable god, all-comprehending and irresistible, is for the purpose of benefiting the world, and is not the necessary consequence of works. This form of the universal form is to be meditated upon by the sage for the object of purification, as it destroys all sin. In the same manner as fire, blazing in the wind, burns dry grass, so Vishńu, seated in the heart, consumes the sins of the sage; and therefore let him resolutely effect the fixation of his mind upon that receptacle of all the three energies (Vishńu), for that is the operation of the mind which is called perfect Dháraná 17: and thus the perfect asylum of individual as well as universal spirit, that which is beyond the three modes of apprehension, is attained, for the eternal emancipation of the sage. The minds of other beings, which are not fixed upon that asylum, are altogether impure, and are all the gods and the rest, who spring from acts. The retention or apprehension by the mind of that visible form of Vishńu, without regard to subsidiary forms, is thence called Dháraná; and I will describe to you the perceptible form of Hari, which no mental retention

will manifest, except in a mind that is fit to become the receptacle of the idea 18. The meditating sage must think (he beholds internally the figure) of Vishńu, as having a pleased and lovely countenance, with eyes like the leaf of the lotus, smooth cheeks, and a broad and brilliant forehead; ears of equal size, the lobes of which are decorated with splendid pendants; a painted neck, and a broad breast, on which shines the Srivatsa mark; a belly falling in graceful folds, with a deep-seated navel; eight long arms, or else four; and firm and well-knit thighs and legs, with well-formed feet and toes. Let him, with well-governed thoughts, contemplate, as long as he can persevere in unremitting attention, Hari as clad in a yellow robe, wearing a rich diadem on his head, and brilliant armlets and bracelets on his arms, and bearing in his hands the bow, the shell, the mace, the sword, the discus, the rosary, the lotus, and the arrow 19. When this image never departs from his mind, whether he be going or standing, or be engaged in any other voluntary act, then he may believe his retention to be perfect. The sage may then meditate upon the form of Vishńu without his arms, as the shell, mace, discus, and bow; and as placid, and bearing only his rosary. When the idea of this image is firmly retained, then he may meditate on Vishńu without his diadem, bracelets, or other ornaments. He may next contemplate him as having but one single limb, and may then fix his whole thoughts upon the body to which the limbs belong. This process of forming a lively image in the mind, exclusive of all other objects, constitutes Dhyána, or meditation, which is perfected by six stages 20; and when an accurate knowledge of self, free from all distinction, is attained by this mental meditation, that is termed Samádhi 21.

"(When the Yogi has accomplished this stage, he acquires) discriminative knowledge, which is the means of enabling living soul, when all the three kinds of apprehension are destroyed, to attain the attainable supreme Brahma 22. Embodied spirit is the user of the instrument, which instrument is true knowledge; and by it that (identification) of the former (with Brahma) is attained 23. Liberation, which is the object to be effected, being accomplished, discriminative knowledge ceases. When endowed with the apprehension of the nature of the object of inquiry, then, there is no difference between it (individual and) supreme spirit: difference is the consequence of the absence of (true) knowledge. When that ignorance which is the cause of the difference between individual and universal spirit is destroyed finally and for ever, who shall ever make that distinction between them which does not exist? Thus have I, Kháńd́ikya, in reply to your question, explained to you what is meant by contemplative devotion, both fully and summarily. What else do you wish to hear?"

Kháńd́ikya replied to Keśidhwaja, and said, "The explanation which you have given me of the real nature of contemplative devotion has fulfilled all my wishes, and removed all impurity from my mind. The expression 'mine,' which I have been accustomed to use, is untruth, and

cannot be otherwise declared by those who know what is to be known. The words 'I' and 'mine' constitute ignorance; but practice is influenced by ignorance. Supreme truth cannot be defined, for it is not to be explained by words. Depart therefore, Keśidhwaja; you have done all that is necessary for my real happiness, in teaching me contemplative devotion, the inexhaustible bestower of liberation from existence."

Accordingly king Keśidhwaja, after receiving suitable homage from Kháńd́ikya, returned to his city. Kháńd́ikya, having nominated his son Rájá 24, retired to the woods to accomplish his devotions, his whole mind being intent upon Govinda: there his entire thoughts being engrossed upon one only object, and being purified by practices of restraint, self-control, and the rest, he obtained absorption into the pure and perfect spirit which is termed Vishńu. Keśidhwaja also, in order to attain liberation, became averse from his own perishable works, and lived amidst objects of sense (without regarding them), and instituted religious rites without expecting therefrom any advantages to himself. Thus by pure and auspicious fruition, being cleansed from all sin, the also obtained that perfection which assuages all affliction for ever.

Footnotes

650:1 The text is somewhat obscure, but it is in some degree cleared up by the next illustration. No one would think of applying the property of self--the idea of possession or personality--to soul, separated from body: but the objection is equally applicable to soul in the body; for whilst there it is as distinct in its nature from the materials of body as if it was disembodied, and quite as incapable of individual personal fruition.

651:2 That is, in the race of princes of Mithilá.

651:3 The term Yoga, which is that used in the text, in its literal acceptation signifies 'union,' 'junction,' from ### 'to join:' in a spiritual sense it denotes 'union of separated with universal soul; and with some latitude of expression it comes to signify the means by which such union is affected. In the Bhagavad Gítá it is variously applied, but ordinarily denotes the performance of religious ceremonies as a duty, and not for interested purposes. Thus Krishńa says to Arjuna, "Engaging in Yoga, perform rites, Dhananjaya, being indifferent to success or failure: such indifference is called Yoga." II. v. 48. It is elsewhere defined, 'exemption from the contact of pain:' VI. v. 23. The word has been accordingly rendered 'devotion' by Wilkins, and 'devotio' by Schlegel, in their translations of the Gítá. In this place, however, it is used in a less general sense, and signifies, as is subsequently explained, reunion with spirit through the exercises necessary to perfect abstraction as they are taught and practised by the followers of Patanjali.

651:4 This illustration is however only to a limited extent, explanatory of the nature of Yoga; for though the loadstone and iron unite, by virtue of a community of kind, yet the union that takes place is only that of contiguity, Samyoga not that of identification or unity, Tadaikyam. Some further explanation therefore is required.

652:5 The first stage is the Átma prayatna, the practice of moral and religious restraint, Yama, Niyama, &c. When the novice is perfect in these, then he is fit to attain the perfectibility of an adept, through the especial practices which treatises on the Yoga prescribe. When the mind has attained the state which can alone be attained through them, then the union with Brahma, which is the consequence, is called Yoga: ###. The Átma prayatna is defined to be that which has Yama, &c. for its object. The next phrase is explained, 'depending upon, or relating to, such control.' ### is the same as ### condition or state of mind which is ### perfected: of that state of mind, union with Brahma, is Yoga. Union with Brahma is the abstraction that proposes the identity of the living with the supreme spirit of the Jívátma, with Brahma; and Yoga is understanding of the identity of the contemplator and the object contemplated. A text of Yajnyawalkya is quoted to this effect: 'Know holy wisdom to be the same with Yoga, (the practice of) which has eight divisions. That which is termed Yoga is union of the living with the supreme soul.'

652:6 Vinishpannasamádhi is the expression of the text, which can scarcely be regarded as an appellative. The commentator terms the adept Brahmajnáni, 'He who knows Brahma.'

652:7 After three lives, according to the Váyu Sanhitá, as quoted in the comment.

653:8 There are various postures in which the Yogi is directed to sit when he engages in meditation. In the Bhadrásana he is directed to cross his legs underneath him, and to lay hold of his feet on each side with his hands.

653:9 It is itself figuratively the seed of the fruit, which is meditation; but it is to be accompanied with what is also technically called Bíja, or seed, inaudible repetition of certain prayers, and meditation on the visible form of the deity, termed likewise Álambana, and presently mentioned.

653:10 Práńáyáma is performed by three modifications of breathing: the first act is expiration, which is performed through the right nostril, whilst the left is closed with the fingers of the right hand; this is called Rechaka: the thumb is then placed upon the right nostril, and the fingers raised from the left, through which breath is inhaled; this is called Púraka: in the third act both nostrils are closed, and breathing suspended; this is Kumbhaka: and a succession of these operations is the practice of Práńáyáma.

653:11 Álambana is the silent repetition of prayer.

654:12 The Brahma that is without form (Amúrtta) may be Para or Apara. Supreme formless spirit is, without attributes of any kind. Secondary formless spirit is invested with the attributes of power, glory, truth, perfection. Spirit embodied, or with form in his highest state, is, according to our text, Vishńu, and his manifestations. Spirit in an inferior or secondary series of bodily forms is Brahmá and all other living beings.

654:13 The term is Bhávaná, defined to be, 'function to be engendered by knowledge;' the mental impression or apprehension following upon knowledge.' Here it implies in particular the formation of a fixed idea by the Yogi of the object of his contemplations. It is also termed Bháva-bhávaná, 'apprehension of the being, the existence, or substantiality, of the object; the thing contemplated.'

655:14 The term used throughout is Śakti, power,' 'ability,' 'energy' By the first kind, or Pará, is understood knowledge able to appreciate abstract truth, or the nature of universal soul; by the second, ability to understand the nature of embodied soul; and by the third, inability to discern one's own nature, and reliance on moral or ceremonial merit. These different kinds are called energies, because they are the energies or faculties of the supreme spirit, or, according to the Vaishńavas, of Vishńu, accompanying soul in all its various conditions of existence.

656:15 The first, which has been intended to be described in the foregoing passages, was the universal, visible form of Vishńu; the second is his formless or imperceptible condition.

656:16 Sat 'what is being.'

656:17 Retention, or holding of the image or idea formed in the mind by contemplation: from Dhri, 'to hold,' literally or figuratively.

657:18 The explanation of Dhárańá given in the text is rendered unnecessarily perplexed by the double doctrine here taught, and the attempt to combine the abstractions of Yoga theism with the sectarian worship of Vishńu.

657:19 The two last implements are from the comment; the text specifies only six.

657:20 They are, 1. Yama &c., acts of restraint and obligation; 2. Ásana, sitting in particular postures; 3. Prańáyáma, modes of breathing; 4. Pratyáhára, exclusion of all external ideas; 5. Bhávaná, apprehension of internal ideas; 6. Dhárańá, fixation or retention of those ideas.

657:21 The result of the Dhyána or Samádhi is the absence of all idea of individuality, when the meditator, the meditation, and the thing or object meditated upon, are all considered to be but one. According to the text of Patanjali: 'Restraint of the body, retention of the mind, and meditation, which thence is exclusively confined to one object, is Dhyána: the idea of identification with the object of such meditation, so as if devoid of individual nature, is Samádhi.'

658:22 The expressions of the text are somewhat obscure, nor does the commentator make them much more intelligible, until he cuts the matter short by stating the meaning to be, that 'discriminative knowledge enables the living spirit to attain Brahma.'

658:23 The text is very elliptical and obscure. Having stated that embodied spirit (Kshetrajna) is the Karańin, the possessor or user of the Karana, which is knowledge, it adds, ### literally, 'by that, of that, that;' i. e. Tat, 'that which is; and Brahma, or supreme spirit, is the attainment of that spirit which abides in body by that instrument, or discriminative knowledge, of which it has become possessed through perfect meditation.

659:24 The commentator, in order to explain how Kháńd́ikya should have given what he did not possess, states that it is to be understood that Keśidhwaja relinquished to him the kingdom; or the term Rájá may denote merely, master of, or acquainted with, mystic prayers, or Mantras.

CHAP. VIII.

Conclusion of the dialogue between Paráśara and Maitreya. Recapitulation of the contents of the Vishńu Puráńa: merit of hearing it: how handed down. Praises of Vishńu. Concluding prayer.

I HAVE now explained to you, Maitreya, the third kind of worldly dissolution, or that which is absolute and final, which is, liberation and resolution into eternal spirit 1. I have related to you primary and secondary creation, the families of the patriarchs, the periods of the Manwantaras, and the genealogical histories (of the kings). I have repeated to you, in short, who were desirous of hearing it, the imperishable Vaishńava Puráńa, which is destructive of all sins, the most excellent of all holy writings, and the means of attaining the great end of man. If there is any thing else you wish to hear, propose your question, and I will answer it.

MAITREYA.--Holy teacher, you have indeed related to me all that I wished to know, and I have listened to it with pious attention. I have nothing further to inquire. The doubts inseparable from the mind of man have all been resolved by you, and through your instructions I am acquainted with the origin, duration, and end of all things; with Vishńu in his collective fourfold form 2; his three energies 3; and with the three modes of apprehending the object of contemplation 4. Of all this have I acquired a knowledge through your favour, and nothing else is worthy to be known, when it is once understood that Vishńu and this world are not mutually distinct. Great Muni, I have obtained through your kindness all I desired, the dissipation of my doubts, since you have instructed me

in the duties of the several tribes, and in other obligations; the nature of active life, and discontinuance of action; and the derivation of all that exists from works. There is nothing else, venerable Brahman, that I have to inquire of you; and forgive me if your answers to my questions have imposed upon you any fatigue. Pardon me the trouble that I have given you, through that amiable quality of the virtuous -which makes no distinction between a disciple and a child.

PARÁŚARA.--I have related to you this Puráńa, which is equal to the Vedas in sanctity, and by hearing which all faults and sins whatever are expiated. In this have been described to you the primary and secondary creation, the families of the patriarchs, the Manwantaras, the regal dynasties; the gods, Daityas, Gandharbas, serpents, Rákshasas, Yakshas, Vidyádharas, Siddhas, and heavenly nymphs; Munis endowed with spiritual wisdom, and practisers of devotion; the distinctions of the four castes, and the actions of the most eminent amongst men; holy places on the earth, holy rivers and oceans, sacred mountains, and legends of the truly wise; the duties of the different tribes, and the observances enjoined by the Vedas. By hearing this, all sins are at once obliterated. In this also the glorious Hari has been revealed, the cause of the creation, preservation, and destruction of the world; the soul of all things, and himself all things: by the repetition of whose name man is undoubtedly liberated from all sins, which fly like wolves that are frightened by a lion. The repetition of his name with devout faith is the best remover of all sins, destroying them as fire purifies the metal from the dross. The stain of the Kali age, which ensures to men sharp punishments in hell, is at once effaced by a single invocation of Hari. He who is all that is, the whole egg of Brahmá, with Hirańyagarbha, Indra, Rudra, the Ádityas, the Aswins, the winds, the Kinnaras, the Vasus, the Sádhyas, Viśwadevas, the celestial gods, the Yakshas, serpents, Rákshasas, the Siddhas, Daityas, Gandharbas, Dánavas, nymphs, the stars, asterisms, planets, the seven Rishis, the regents and superintendants of the quarters, men, Brahmans and the rest, animals tame and wild, insects, birds, ghosts and goblins, trees, mountains, woods, rivers, oceans, the subterrene legions, the divisions of the earth, and all perceptible objects--he who is all things, who

knoweth all things, who is the form of all things, being without form himself, and of whom whatever is, from mount Meru to an atom, all consists--he, the glorious Vishńu, the destroyer of all sin--is described in this Puráńa. By hearing this Puráńa an equal recompense is obtained to that which is derived from the performance of an Aśwamedha sacrifice, or from fasting at the holy places Prayága, Pushkara, Kurukshetra, or Arbuda. Hearing this Puráńa but once is as efficacious as the offering of oblations in a perpetual fire for a year. The man who with well-governed passions bathes at Mathurá on the twelfth day of the month Jyesht́ha 5, and beholds (the image of) Hari, obtains a great recompense; so does he who with mind fixed upon Keśava attentively recites this Puráńa. The man who bathes in the waters of the Yamuná on the twelfth lunation of the light fortnight of the month in which the moon is in the mansion Jyesht́há, and who fasts and worships Achyuta in the city of Mathurá, receives the reward of an uninterrupted Aśwamedha. Beholding the degree of prosperity enjoyed by others of eminence, through the merits of their descendants, a man's paternal ancestors, his parents and their parents, exclaim, "Whosoever of our descendants, having bathed in the Yamuná and fasted, will worship Govinda in Mathurá, in the light fortnight of Jyesht́ha, will secure for us eminent exaltation; for we shall be elevated by the merits of our posterity!" A man of good extraction will present obsequial cakes to his fortunate ancestors in the Yamuná, having worshipped Janárddana in the light fortnight of Jyesht́ha. But the same degree of merit that a man reaps front adoring Janárddana at that season with a devoted heart, and from bathing in the Yamuná, and effecting the liberation of his progenitors by offering to them on such an occasion obsequial cakes, he derives also from hearing with equal devotion a section of this Puráńa. This Puráńa is the best of all preservatives for those who are afraid of worldly existence,

a certain alleviation of the sufferings of men, and remover of all imperfections.

This Puráńa, originally composed by the Rishi (Náráyańa), was communicated by Brahmá to Ribhu; he related it to Priyavrata, by whom it was imparted to Bháguri. Bháguri recited it to Tamasitra 6, and he to Dadícha, who gave it to Sáraswata. From the last Bhrigu received it, who imparted it to Purukutsa, and he taught it to Narmadá. The goddess delivered it to Dhritarásht́ra the Nága king, and to Puráńa of the same race, by whom it was repeated to their monarch Vásuki. Vásuki communicated it to Vatsa, and he to Áswatara, from whom it successively proceeded to Kambala and Elapatra. When the Muni Vedaśiras descended to Pátála, he there received the whole Puráńa from these Nágas, and communicated it to Pramati. Pramati consigned it to the wise Játukarńa, and he taught it to many other holy persons. Through the blessing of Vaśisht́ha it came to my knowledge, and I have now, Maitreya, faithfully imparted it to you. You will teach it, at the end of the Kali age, to Śamíka 7. Whoever hears this great mystery, which removes the contamination of the Kali, shall be freed from all his sins. He who hears this every day acquits himself of his daily obligations to ancestors, gods, and men. The great and rarely attainable merit that a man acquires by the gift of a brown cow, he derives from hearing ten chapters of this Puráńa 8. He who hears the entire Puráńa, contemplating in his mind Achyuta, who is all things, and of whom all things are made; who is the stay of the whole world, the receptacle of spirit; who is knowledge, and that which is to be known; who is without beginning or end, and the benefactor of the gods--obtains assuredly the reward that attends the uninterrupted celebration of the Aśwamedha rite. He who reads and retains with faith this Puráńa,

in the beginning, middle, and end of which is described the glorious Achyuta, the lord of the universe in every stage, the master of all that is stationary or moveable, composed of spiritual knowledge, acquires such purity as exists not in any world, the eternal state of perfection, which is Hari. The man who fixes his mind on Vishńu goes not to hell: he who meditates upon him regards heavenly enjoyment only as an impediment: and he whose mind and soul are penetrated by him thinks little of the world of Brahmá; for when present in the minds of those whose intellects are free from soil, he confers upon them eternal freedom. What marvel therefore is it that the sins of one who repeats the name of Achyuta should be wiped away? Should not that Hari be heard of, whom those devoted to acts worship with sacrifices continually as the god of sacrifice; whom those devoted to meditation contemplate as primary and secondary, composed of spirit; by obtaining whom man is not born, nor nourished, nor subjected to death; who is all that is, and that is not (or both cause and of effect); who, as the progenitors, receives the libations made to them; who, as the gods, accepts the offerings addressed to them; the glorious being who is without beginning or end; whose name is both Swáhá and Swadhá 9; who is the abode of all spiritual power; in whom the limits of finite things cannot be measured 10; and who, when he enters the ear, destroys all sin?

I adore him, that first of gods, Purushottama, who is without end and without beginning, without growth, without decay, without death; who is substance that knows not change. I adore that ever inexhaustible spirit; who assumed sensible qualities; who, though one, became many; who, though pure, became as if impure, by appearing in many and various shapes; who is endowed with divine wisdom, and is the author of the preservation of all creatures. I adore him, who is the one conjoined essence and object of both meditative wisdom and active virtue;

who is watchful in providing for human enjoyments; who is one with the three qualities; who, without undergoing change, is the cause of the evolution of the world; who exists of his own essence, ever exempt from decay. I constantly adore him, who is entitled heaven, air, fire, water, earth, and ether; who is the bestower of all the objects which give gratification to the senses; who benefits mankind with the instruments of fruition; who is perceptible, who is subtile, who is imperceptible. May that unborn, eternal Hari, whose form is manifold, and whose essence is composed of both nature and spirit, bestow upon all mankind that blessed state which knows neither birth nor decay!

Footnotes

660:1 The term is Brahmáńi laya, which means, 'a melting away,' 'a dissolution' or 'fusion,' from the root, 'to liquefy,' 'to melt,' 'to dissolve.'

660:2 Or with Vishńu in the four modifications described in the first section, spirit, matter, form, and time: see p. 9.

660:3 Or Śakti, noticed in the last chapter, p. 655.

660:4 Or Bhávanás, also described in the preceding section, p. 654.

662:5 This month is also called Jyesht́hamúla, which the commentator explains to mean, the month, of which the root or cause (Múla) of being so called is the moon's being full in the constellation Jyesht́há: but it may be so termed, perhaps, from the lunar asterism Múlá, which is next to Jyesht́há, falling also within the moon's passage through the same month.

663:6 This name is also read Tambamitra. One copy has Tava-mitráya, 'to thy friend,' as if it was an epithet of Dadhícha; but the construction of the verse requires a proper name. 'Bháguri gave it to Tambamitra, and he to Dadhíchi.'

663:7 A different series of narrators has been specified in the first book, p. 9.

663:8 This seems to be an injudicious interpolation; it is not in all the copies.

664:9 The words or prayers employed in presenting oblations with fire.

664:10 The text has, ###. Mána commonly means 'pride,' but here it seems most appropriately rendered by its radical import, 'measure' the measures which are for the determination of measurable things are not applicable to Vishńu.

INDEX.

The Roman numerals refer to the Preface, the Arabic figures to the Work.

Abbreviations:--s. for son, d, for daughter, w. for wife, k. for king.

ABHAYA, s. of Dharma, p. 55, n. 13.

Abhijit, a Yádava chief, 436.

Abhimáni, an Agni, 83.

Abhimanyu, s. of Chákshusha, 98. s. of Arjuna, 459, n. 5. 460.

Abhiniveśa, 'dread of suffering,' 34, n. 2.

Ábhíras, a people, 189. 195. 481. a race of kings, 474. 475, n. 64.

Abhisáras, a people, 191.

Abhútarajasas, a class of deities, 262.

Abhyutthitáśwa, a prince, 386.

Abiria, country of the Ábhíras, 195, n. 154.

Acháras, observances of caste and order, 291. of a householder, 300.

Achyuta, 'the imperishable,' a name of Vishńu, 8, n. 5.

Adbhuta, Indra of the ninth Manwantara, 268.

Adharma, a Prajápati, 49, n. 2, son of Brahmá, 55, n. 14, married to Hinsá, 55. their children, 56. married to Mrishá: their children, 55, n. 14.

Adhipurusha, 'supreme spirit,' 93, n. 3.

Adhiratha, a prince, 446.

Adhivájya (Adhirájya), a country, 188.

Adhośiras, a hell, 207. sins punished in, 208.

Adhrishyá, a river, 183.

Adhwaryu, reader of prayers, 276.

Ádi, the Bráhma Puráńa, xvi. a minor Puráńa, lviii.

Adína, a prince, 412.

Adití, d. of Daksha, w. of Kaśyapa, 122, 348. receives the earrings produced at the churning of the ocean, 78, n. 8. receives them from Krishńa, and praises him, 534.

Áditya, 'the sun,' gives the Syamantaka gem to Satrájit, 425.

Ádityas, twelve, the sons of Adití: their names, 122. present in the sun's car in each month, 234, n. 2.

Adriśyantí, w. of Sakti, mother of Paráśara, 4, n. 12.

Ádyas, a class of deities, 263.

Affliction, three kinds of, 638. how to be overcome, 641.

Agada, a branch of medicine, 407, n. 11.

Agastya, s. of Pulastya, 83, n. 5. an asterism, 226.

Agneya, a Puráńa, 284.

Agni, deity of fire, s. of Angiras, 83. k. of the Pitris, 153, n. 1. a star, 241.

Agni Puráńa, one of the Támasa class, xii. description of, xxxvi. named, 284.

Agnibáhu, son of Priyavrata and Kámyá, 162. adopts a religious life, ibid.

Agnídhra, s. of Priyavrata and Kámyá, 162. k. of Jambu-dwípa, ibid.

Agnihotra, 'burnt offerings,' 275, n. 1.

Agnimáthara, teacher of the Rig-veda, 277.

Agnimitra, a Sunga prince, 471.

Agnisht́oma, s. of Chakshusha, 98. kind of sacrifice produced from Brahmá, 42.

Agnishwáttas, a class of Pitris, 84, n. 10. 239, n. 3. 321, n. 1.

Agnivarchas, a teacher of the Puráńas, 283.

Agnivarńa, a prince, 384, n. 15. 387.

Agraháyana, a month, 225, n. 19.

Ahalyá, d. of Bahwaśwa, w. of Gautama, 454.

Ahamyáti, s. of Samyáti, 447.

Ahankára, 'egotism,' product of Mahat, 15, meaning of the term, ibid. n. 23. threefold condition, 16, n. 24. invested by Intellect: produces Ákás or 'ether,' 16.

Ahar, 'day,' a form of Brahmá, 40.

Ahikshetra, a city, 187, n. 20, 454, n. 49.

Ahínagu, a prince, 386.

Ahínaru, a prince, 462.

Ahirvradhna, a Rudra, 121.

Áhuka, s. of Punarvasu, a Yádava chief, 436.

Ahukí, d. of Punarvasu, 436.

Air or wind, the element, 16. deity of; presides over the skin, 17, n. 28.

Airávata, elephant produced from the ocean, taken by Indra, 78, n. 8. k. of elephants, 153.

Airávata, a serpent, 149, n. 16. k. of serpents, 153.

Airávata, north portion of the planetary sphere, 226, n. 21.

Airávati, a division of the lunar mansions, 226, n. 21.

Aja, a Rudra, 121, n. 17. a prince, 383.

Ajagava, the bow of Mahádeva, 101.

Ajaikapád, a Rudra, 121

Ajaka, a prince, 399.

Ajámíd́ha, s. of Hastin, 452.

Ajátasatru, s. of Vidmisára, 466.

Ajavíthi, a division of the lunar mansions, 226, n. 21.

Ajina, s. of Havirdhána, 106.

Ajita, a form of Vishńu, 264.

Ajitas, a class of deities, 122, n. 20.

Ájyapás, a class of Pitris, 84, n. 10. 321, n. 1.

Ákása or 'ether;' produced from the rudiment of sound; produces that of touch, 16. and n. 25.

Ákhyánáni, the Puráńas, 159, n. 10.

Akritavrańa, a teacher of Puráńas, 283.

Akrodhana, a prince, 457.

Akrúra, s. of Śwaphalka, 435. receives the Syamantaka jewel, 429. entrusted with it by Krishńa, 434. sent by Kansa to Vrindavan, 536. praises Vishńu, 547. takes Krishńa and Ráma to Mathura, 548.

Ákútí, daughter of Swáyambhuva Manu, 53. married to Ruchi; their children, 54.

Ákútí, w. of Chakshush, 99, n. 1.

Alakanandá, a river, 170. borne by Śiva, 229.

Alambana, 'silent prayer,' 653.

Alarka, s. of Pratarddana, 408.

Alindayas, a people, 193.

Amá, a ray of the sun, 237.

Amara Sinha, his definition of a Puráńa, iv.

Amarávati, the capital of Indra, 71.

Amarsha, a prince, 387.

Amávasu, s. of Purúravas, 398. s. of Kuśa, 399.

Amavasyá, day of conjunction, 225. 237.

Ambarísha, s. of Pulaha, 83, n. 6. s. of Nábhága, 351, n. 7. 379. s. of Mándhátri, 363. s. of Prasúśruka, 384, n. 15.

Ambasht́has, a people, 177. and n. 6.

Ambhánsi, four classes of beings, 39, n. 14.

Ambiká, w. of a Rudra, 59, n. 4.

Ambuváhíni, a river, 183, n. 49.

Amitábhas, a class of deities, 262. 267.

Amitadhwaja, s. of Dharmadhwaja, 645.

Amitrajit, a prince, 463.

Ammonius, his doctrines derived front the East, viii.

Amrita, 'ambrosia,' the ocean churned for it, 75. drunk by the gods, 77. preserved in the moon, 238. drunk by the Pitris, 239.

Amúrttaraya, a prince, 399.

Anadhrisht́i, A. of Śúra, 436.

Anagá, a river, 184, n. 74.

Anagha, s. of Vaśisht́ha, 83.

Anakadundubhi, a name of Vasudeva, 436.

Anala, a Vass, 120.

Ánalavi (Álambi), teacher of the Yajur-veda, 279, n. 1.

Anamitra, a prince, 424.

Ananta, a name of Śesha, 205.

Anárańya, killed by Rávańa, 371.

Ánartha, s. of Saryáti, 354. a country, 355.

Ánarttas, a people, 190.

Anasúyá, 'charity,' d. of Daksha, w. of Atri, 54.

Anavaratha, a prince, 422.

Anaximander, his notion of elemental investment, 16, n. 25. infinity of worlds, 215, n. 7.

Anáyush, d. of Daksha, w. of Kaśyapa, 122, n. 19.

Ánd́a-kat́áha, the shell of the world, 202, n. 6.

Andhaka, s. of Satwata, 424.

Andhas, a people, 190.

Andhatamisra, 'utter darkness,' kind of ignorance, 34, n. 2.

Andhra kings, dynasty of, 472. 473, n. 63. noticed by Pliny, 474, n. 63. second race of, 476, n. 64.

Andhras, a people, 190, n. 69.

Andhrabhrityas, dynasty of, 472.

Ándhrajátíyas, same as Ándhras, 472.

Anenas, s. of Kakutstha, 361. s. of Kshemári, 390. s. of Áyus, 406. his descendants, 412, n. 3.

Anga, a minor Dwípa, 175, n. 3.

Anga, s. of Uru, 98. of the family of Atri, 99, n. 1. s. of Bali, 444.

Angada, s. of Lakshmańa, k. of Ángadí, 385.

Angaja, s. of Brahmá, 50, n. 2.

Angáraka, a Rudra, 121, n. 17.

Angáras, a people, 193.

Angas, supplementary sciences of the Vedas, 284.

Angas, a people, 188.

Angiras, a Prajápati, 49. marries Smriti, 54. marries two daughters of Kaśyapa, 119. their progeny, 123, n. 25. s. of Uru, 98.

Anila, a Vasu, 120. s. of Tansu, 448.

Ángirasas, of the family of Rathínara, 359. warrior-priests, ib. n. 6. sons of Harita, 369, n. 3. Animals, creation of; kinds of, 35, n. 5, born from Brahmá, 41.

Aniruddha, s. of Pradyumna, 579.

Anjaka, s. of Viprachitti, 148.

Anjana, a serpent, 149, n. 16. a prince, 390.

Anquetil du Perron, translated the Upanishads, ii, note 4.

Anrita 'untruth,' s. of Adharma, married to Nikriti; their progeny, 56.

Anśa, an Áditya, 122.

Anśu, a prince, 423.

Anśumat, grandson of Sagara, 377.

Antacháras, a people, 195.

Antiochus the Great, named in inscriptions, 194, n. 144. 470, n. 23.

Antarddhána, 'disappearance,' a form of Brahmá, 40, n. 15. s. of Prithu, 106.

Antarddhi, s, of Prithu, 106.

Antaríksha, a Vyása, 273. s. of Kinnara, 463.

Antassilá, a river, 184, n. 57.

Antraśilá, a river, 184.

Anu, s. of Yayáti, 413. k. of the north, 415. his descendants, 444.

Ańu, two Paramáńus, 22, n. 3.

Anugraha, a secondary creation, 37. n. 11.

Anuha, s. of Vibhrája, 452.

Anuhláda, s. of Hirańyakaśipu, 124.

Anumatí, d. of Angiras, 83. first day of moon's wane, 225.

Anupavrittas, a people, 189.

Anurádhá, a lunar mansion, 226, n. 21.

Anuratha, a prince, 423.

Anushńí, a river, 183.

Anusht́ubh, metre from Brahmá, 42.

Anuváda, 'works,' or 'supplementary rites,' 159, n. 10.

Anuvatsara, fourth cyclic year, 224.

Anuvinda, s. of Jayasena, 437.

Apa, 'water,' the element; produced from the rudiment of taste, and produces that of smell, 16. and n. 25. 'waters' called Nárá, 28, n. 2.

Apa, a Vasu, 120.

Apachití, d. of Paurńamása, 82, n. 2.

Aparájita, a Rudra, 121.

Aparakásis, a people, 187.

Aparakuntis, a people, 187.

Aparinámin, a name of Purusha or 'spirit,' 13, n. 19.

Aparántas, a people, 189.

Aparravallabhas, a people, 193.

Aparítas, a people, 189, n. 60.

Apaspatí, s. of Uttánapáda, 86, n. 1.

Ápava, a name of Vaśisht́ha, 52, n. 5. 417, n. 11.

Apaváhas, a people, 188.

Apomúrtti, s. of Atri, 83, n. 4.

Apostates, who, 334. Jains, 339. Buddhists, 340. Várhaspatyas, ib. n. 7.

Apratiratha, s. of Rantinára, 448.

Apratisht́ha, a hell, 207.

Apsarasas, 'nymphs,' born from Brahmá, 42. produced from the ocean, 76. daughters of Kaśyapa and Muni, 150. children of Vách; two classes and fourteen ganas of, 150, n. 21. cursed by Asht́ávakra, 618.

Áptoryamá rite, from Brahmá, 42.

Árága, a sun, 632, n. 6.

Áradwat, a prince, 443.

Árat́t́a, a prince, 443 n. 1. a people, ib.

Arbuda (Abu), a mountain, 180, n. 3.

Arbudas, a people, 177. and n. 6.

Archish, w. of Krisaśwa, 123, n. 26,

Arddhaketu, a Rudra, 121. n. 17.

Árdra, a prince, 361.

Árdrá, a lunar mansion, 226, n. 21.

Árdraka, a prince, 471.

Arhat, k. of the south, converted by Rishabha, 164, n. 7.

Árhats, or Jains, their doctrines, 339.

Arimerddana, s. of Śwaphalka, 435.

Aripu, s. of Yadu, 416, n. 2.

Arisht́a, s. of Vaivaswata, 348, n. 4. a demon killed by Krishńa, 536.

Arisht́á, d. of Daksha, w, of Kaśyapa, 122.

Arisht́akarman, a prince, 473.

Arisht́anemi, a Prajápati, 50, n. 2. married to four daughters of Daksha, 119. a name of Kaśyapa, 123, n. 23. a prince, 390.

Árjjava, teacher of the Rig-veda, 278, n. 12.

Arjuna, s. of Kritavírya, 417.

Arjuna, s. of Páńd́u, 437. 459. takes Krishńa's family from Dwáraká, 613. plundered by shepherds, 615. consoled by Vyása, 616.

Arjuna-trees, overturned by Krishńa, 509.

Árshabhí, a division of the lunar mansions, 226, n. 21.

Artha, s. of Dharma, 55, n. 13.

Artha śástra, 'science of government,' 284.

Aruńa, s. of Kaśyapa and Vinata, 149.

Arundhati, d. of Kardama, w. of Vaśisht́ha, 55, n. 12. d. of Daksha, w. of Dharma, 119.

Áruni, teacher of the Yajur-veda, 279, n. 1.

Aruńoda, a lake, 169.

Arvákśrotas, creation of mankind, 36, n. 7.

Arvarívat, s. of Pulaha, 83. a Rishi, 261.

Arvavasu, a solar ray, 236, n. 3.

Áryaman, an Áditya, 122.

Asamanjas, s. of Sagara, 377.

Aśana, mode of sitting, 653.

Asanga, a prince, 435.

Áshad́ha, a month, 225, n. 19.

Ashadhá, a constellation: see Purváshadha and Uttaráshadha, 226, n. 21.

Asht́avakra curses the Apsarasas, 617.

Así, a rivulet, 184.

Asikní, d. of Vírańa, w. of Daksha, 117. a river, 183.

Asima-krishńa, a prince, 461.

Asipatravana, a hell, 207. sins punished in, 209.

Ásleshá, a lunar mansion, 226, n. 21.

Aśmaka, s. of Saudaśa, 382.

Asmitá, 'selfishness,' 34, n. 2.

Aśoka, k. of Megadha, patron of Buddhism, 469, n. 23.

Aśokavarddhana, s. of Vindusára, 469.

Ásramas or 'orders,' 294.

Asruta or Asrutavańa, s. of Dyutimat, 82, n. 1.

Astí, w. of Kansa, 563.

Asuras, proceeded from Brahmá, 40.

Aśwakas (Aśmakas), a people, 188.

Áswaláyana, teacher of the Rig-veda, 278, n. 13.

Aśwamedha, sacrifice of a horse, 275, n. 1. celebrated by Sagara, 378.

Aśwamedhadatta, a prince, 461.

Aswatara, s. of Kadru, 149.

Aśwáyus, s. of Pururavas, 398, n. 1.

Áświna, a month, 225, n. 19.

Aswiní, a lunar asterism, 226, n. 21.

Áswins, sons of the sun, 266.

Atala, a division of Pátála, 204.

Át́avya, teacher of the white Yajush, 281, n. 5.

Atharvan (Atharva-veda), proceeds from Brahmá, 42. arranged by Vyása, 276. how composed, ib. Sanhitás of, 282. Kalpas of, 283.

Atharva-veda (personified), s. of Angiras, 123, n. 25.

Antimára, a prince, 447, n. 9.

Atirátra sacrifice, from Brahmá, 42.

Atirátra, s. of Chakshusha, 98.

Atithi, s. of Kuśa, 386.

At́iviśikharas, a people, 189.

Átmá, name of Vishńu, 2, n. 2.

Atri, a Prajápati, 49. marries Anasuyá, 54. father of Soma, 392.

Átreyas, a people, 196.

Audras, a people, 192.

Aurva, a sage, teaches Sagara, 290. his birth, ib. n. 1. and 373.

Auttama (Auttami), third Manu, 261. his sons, ib.

Avantí, a river, 185, n. 80.

Avantis, a people, 187.

Ávantyas, a branch of the Haihaya tribe, 418, n. 20.

Ávarańa, investment of elements by rudiments successively, 16, n. 25.

Avarttana, an island, 175, n. 3.

Avasthánas, divisions of the sun's course, 226, n. 21.

Avatáras, alluded to in the Vedas, ii. of Vishńu, xliii. of Śiva, ib. of Vishńu as the Varáha, 29. as a tortoise, 75. as Nrisinha, 145. as Ráma, 384. as Krishńa, 492. as a fish, li.

Avíchi, a hell, 207.

Avidyá, 'ignorance,' 34, n. 2.

Avikshit, a prince, 352.

Avyaya, a name of Purusha or 'spirit,' 13, n. 19.

Ayana, period of six months; day and night of the gods, 23.

Ayátayáma, texts of the Yajur-veda, 281.

Áyátí, w. of Dhátri, 82. d. of Meru, 85, n. 11.

Áyáti, s. of Nahusha, 413.

Ayomukha, a Dánava, 147.

Ayur-veda, medical science, 284.

Ayus, s. of Pururavas, 398. his sons, 406.

Áyushmat, s. of Sanhráda, 147. of Prahláda, ib. n. 1.

Áyushmanta, s. of Uttánapáda, 86, n. 1.

Ayutajit, s. of Bhajamána, 429.

Ayutáśwa, a prince, 379.

Ayutáyus, a prince of the Kuru race, 457. of Magadhá, 465.

Babhru, teacher of the Atharva-veda, 283. s. of Romapáda, 422. s. of Devávriddha, 424. s, of Druhyu, 443.

Babhruváhana, s. of Arjuna, 460.

Badha, imperfection of twenty-eight sorts, 35, n. 3.

Badhnas, a people, 192.

Báhíkas, a people, 189, n. 56.

Bahkali (Bahkala), see Bashkali, 277, n. 6.

Báhlíka, s. of Pratípa, 457.

Báhlíkas, a people, 189. 191.

Bahlika kings, 478.

Bahu (Bahuka), a prince, 373.

Báhubádhas, a people, 192.

Báhudá, a river, 181. and n. 6.

Bahugava, s. of Sudyumna, 447.

Bahula, a Prajápati, 50, n. 2.

Báhula, a prince, 386, n. 19.

Bahulá, a river, 183.

Bahuláśwa, a prince, 391.

Bahuputra, a Prajápati, 50, n. 2. married two daughters of Daksha, 119. their children (the lightnings), 123, n. 24.

Bahuvatha, a prince, 453.

Bahurúpa, a Rudra, 121.

Bahwaśwa, s. of Mudgala, 454.

Báhyas, a people, 185, n. 4.

Bájikarańa, a branch of medicine, 407, n. 11.

Balabhadra: see Balaráma.

Baláhaka, a serpent, 149, n. 16.

Bálakhilyas, pigmy sages, sixty thousand in number, sons of Kratu, 83. attend the sun, 234.

Balaráma, s. of Vasudeva, 498. Avatára of Śesha, 546. brought up by Nanda, 506. kills Dhenuka, 517. kills Pralamba, 520. kills Musht́ika, 558. goes to Vrindavan, 569. compels the Yamuná to attend him, 572. kills Rukmin, 580. rescues Śámba, 585, kills Dwivida, 605. married to Revatí, 439. their sons, ib. offended with Krishńa, 430. resumes the form of Śesha, 611.

Bali, s. of Virochana, 147. sovereign of Pátála, 205, n. 3. Indra of the eighth Manwantara, 267. s. of Sutapas, 444.

Bali-dána, offerings of food, 304.

Báluváhiní, a river, 185, n. 80.

Báńa, s. of Bali, 147. worships Śiva, 593. confines Aniruddha, ib. fights with Krishńa, 595. is defeated, 596.

Bandhumat, a prince, 353.

Banga, s. of Bali, 444.

Banjulá, a river, 185, n. 80.

Barbaras, a people, 192.

Báshkali (Baskala), teacher of a Sanhitá of the Rig-veda, 277. a different teacher, ib. n. 7. ditto, 278.

Bathing, rules of; 302.

Bauddhas, origin of, 339.

Baudháyanas, followers of a branch of the white Yajush, 281, n. 5.

Baudhya, teacher of the Rig-veda, 277.

Benares, burnt by the discus of Krishńa, 600.

Bhaga, an Áditya, 122.

Bhagavat, meaning of, 643.

Bhágavata, a prince, 471.

Bhágavata, a Puráńa, 284. analysis of, xxiv. authenticity of discussed, xxviii.

Bhagíratha, a prince, brings Gangá from heaven, 379.

Bhágírathí, a name of the Ganges, 379.

Bhadrá, w. of Vasudeva, 439.

Bhadrá, a river, 170.

Bhádra, a month, 225, n. 19.

Bhadrabáhu, s. of Vasudeva, 439

Bhadrachára, s. of Krishńa, 578.

Bhadradeha, s. of Vasudeva, 439.

Bhadrakálí, sprung from Deví, 68.

Bhadraratha, a prince, 445.

Bhadrásana, mode of sitting, 653.

Bhadrasena, s. of Mahishmat, 417. s. of Vasudeva, 439.

Bhadraśrenya, a Yádava prince, 407, n. 12. 417, n. 8. his race destroyed, 407, n. 12. 408.

Bhadráśwa, s. of Agnídhra, 162. k. of the countries east of Meru, 163. s. of Vasudeva, 439

Bhadráśwa, a Varsha or country, 169.

Bhadravinda, s. of Krishńa, S91.

Bharika, s. of Krishńa, 591.

Bhajamána, s. of Andhaka, 435. 436, n. 11. s. of Satwata, 424.

Bhajina, s. of Śatwata, 424.

Bhalandana, s. of Nabhaga, 352.

Bhalláda, a prince, 453, n. 36.

Bhallát́a, a prince, 453.

Bhánu, s. of Krishńa, 591.

Bhánú, d. of Daksha, w. of Kaśyapa, 119.

Bhánus (suns), sons of Bhánu, 120.

Bhánumat, a prince, 390.

Bhánúratha, s. of Chandragiri, 386, n. 19. s. of Vrihadaśwa, 463.

Bharadwája, s. of Vrihaspati, given to Bharata, 499. a Vyása, 273. a teacher of the Vedas, 449. 278, n. 11.

Bháradwájas, a people, 196.

Bharadwaja, a river, 183.

Bharaní, a lunar asterism, 226, n. 21.

Bharata, s. of Rishabha, 163. legend of, 243. horn as a deer; as a Brahman, 245. instructs the king of Sauvira in true wisdom, 247. obtains liberation, 258. s. of Dushyanta, 449, adopts Bharadwaja, ib. s. of Daśaratha, 384. conquers the Gandharbas, 385. s. of Vítihotra, 418. a sage, teacher of musical science, 284.

Bhárata varsha, or India, divisions of, 165. description of, 174. land of works, 178.

Bhárata: see Mahábhárata.

Bhárga, a prince, 409.

Bhárgas, a people, 190. and n. 74.

Bhárgabhúmi, a prince, 409.

Bhárgavas, a people, 190.

Bhásí, d. of Kaśyapa, parent of kites, 148.

Bhauma, 'Mars,' his car and horses, 240.

Bhautya, tenth Manu, 268, n. 8. fourteenth Manu, 269. his sons, ib. s. of Kavi, ib. n. 11.

Bhava, Śiva, the husband of Śati, 54. of Umá, 59. a Rudra, 58. 121. n. 17. s. of Pratiharttá, 165. s. of Viloman, 436.

Bhavá, synonyme of Mahat, 14. n. 22.

Bhávaná, 'apprehension,' threefold, 654.

Bhavanmanya, s. of Vitatha, 450.

Bhavishya, a Puráńa, 284. analysis of, xxxix.

Bhavishyottara Puráńa, notice of, xl.

Bhavya, s. of Priyavrata, 162. k. of Śáka-dwípa, ib. his sons, 199. s. of Dhruva, 98.

Bhavyas, a class of deities, 263.

Bhaya, 'fear,' s. of Anrita, 56.

Bhayada, a prince, 447.

Bhikshuka, 'mendicant,' duties of; 295.

Bhíma, a Rudra, 58. 120, n. 17. s. of Amávasu, 398. s. of Pańd́u, 437. 459. his sons, ib.

Bhimá, a river, 183.

Bhímaratha, s. of Ketumat, 407. s. of Vikriti, 422.

Bhímarathí, a river, 176. the Beemah, n. 5.

Bhímasena, s. of Paríkshit, 457. 461. see Bhíma.

Bhíshma, s. of Śántanu, 459.

Bhíshmaka, k. of Vidarbha, 573.

Bhíras, a people, 177, n. 6.

Bhogavati, city of Vásuki in Rasátala, 204, n. 3.

Bhojakata, founded by Rukmin, 574.

Bhojas, a people, 186. a branch of the Haihayas, 418, n. 20. descendants of Mahábhoja, 424.

Bhrája, a sun, 632, n. 6.

Bhrájiras, a class of deities, 269.

Bhramí, d. of Śiśumára, w. of Dhruva, 98, n. 1.

Bhrigu, a Prajápati, 49. married Khyátí, 54. their children, 59. teacher of military science, 284.

Bhurisheńa, a prince, 354, n. 30.

Bhumimitra, a Káńwa prince, 471.

Bhúri, s. of Bahlíka, 459.

Bhúriśravas, s. of Bahlíka, 459.

Bhur-loka, the earth, its extent, 212.

Bhúta, s. of Vasudeva, 439.

Bhútádi, elementary Ahankára, the origin of the elements, 16, n. 24.

Bhútas, evil spirits, proceed from Brahmá, 41. children of Krodhá, 150, n. 18.

Bhútasantápana, s. of Hirańyáksha, 147.

Bhutátma, name of Vishńu, 2, n. 2.

Bhútavidyá, branch of medicine, 407, n. 11.

Bhuteśa, a name of Vishńu, 20, n. 35.

Bhútí, a goddess, w. of Kavi, 269, n. 11. a sage, s. of Angiras, ib.

Bhuvana, a Rudra, 121, n. 17.

Bhuvar-loka, extent of, 212.

Bodha, s. of Dharma, 55.

Bodhana, a mountain, 180, n. 3.

Bodhas, a people, 185, n. 4.

Brahma, the supreme being and the Vedas; typified by Om, 1. one with Vishńu, 2. abstract spirit, 2, n. 3. possessed of properties and origin of creation, 21. two states of; 157. meaning of, 273. with or without form, 654, n. 12.

Brahmá, same as Vishńu in his character of creator, 19. length of his life, 22. his various creations, 34. four castes proceed from him, 44. his mind-born sons, 49. parent of the Rudras, 58. same as Mahat, 14, n. 22. first teacher of the Vishńu Puráńa, 3, n. 8. praises Vishńu, 494.

Brahmá, a Puráńa, 283. analysis of, xvi.

Brahmabali, teacher of the Sáma-veda, 282.

Brahmabhúta, condition of Brahma, 155.

Brahmabodhyá, a river, 184.

Brahmachári, religious student, duties of, 294.

Brahmadatta, s. of Anuha, 452.

Brahma-loka, highest heaven, 48, n. 10. 212, n. 1.

Brahmamedhyá, a river, 184.

Brahman, reader of the Atharva-veda, 276.

Brahmans, from the mouth of Brahmá, 44. duties of, 291. Gotras of, 405, n. 23. early settlement of in India, lxv.

Brahmáńd́a, a Puráńa, 284. parts of, liv.

Brahmání, a river, 184.

Brahmarshis, Brahman saints, 284, n. 8.

Brahmas, or Brahmarishis, nine, 49.

Brahmá śavarńi, tenth Manu, 268. his sons, ib. s. of Brahmá, ib. n. 8.

Brahma-vaivartta, a Puráńa, 284. analysis of; xli.

Brahma-yajna, sacred study, 294, n. 3.

Buddhi, 'understanding,' synonyme of Mahat, 15, n. 22. d. of Daksha, w. of Dharma, 54.

Budha, s. of Mahádeva, 59. s. of Soma, 350. 393. name of Mercury; his car and horses, 239. a prince, s. of Vegavat, 353.

Bull (of Śiva), progeny of Surabhi, 150, n. 19. liberated at Śráddhas, 333.

Castes, four, created by Brahmá, 44. original state, 45. divided by occupations, 47, n. 9. instituted by different princes, 406. 409. 444. duties of, 291.

Cathæi, Kshatriyas, 195, n. 152.

Ceremonies, at birth, &c. 297.

Chaidyas, descendants of Chedi, 422.

Chaitra, a month, 225, n. 19.

Chaitraratha, a forest, 169,

Chakora, a prince, 473.

Chakora, a mountain, 180, n. 3.

Chakras, a people, 188.

Chakra-vartti, an emperor, meaning of, 101, n. 5.

Chakshu, a river, 170.

Chakshu, a prince, 453.

Chakshupa, a prince, 352.

Chakshusha, s. of Ripu, 98.

Chakshusha, a Manu, s. of Chakshusha, 98. sixth Manu, 263. his sons, ib. his birth, ib. n. 17. a prince, s. of Ami, 444.

Chákshushas, a class of deities, 269.

Champa, founder of Champa-puri, 445.

Champá, a city founded by Champa, 445.

Chandaná, a river, 185, n. 80.

Chandanodakadundhubi, a Yádava chief, 436.

Chandragiri, a prince, 386, n. 19.

Chandrabhágá, a river, 175. the Chinab, 176, n. 5.

Chandragupta, king of Magadhá, 468. Sandrocoptus of the Greeks, ib. n. 21.

Chandraketu, s. of Lakshmańu, k. of Chandravaktrá, 385.

Chandramá, a river, 183.

Chandraśrí, a prince, 473.

Chandraśukta, an island, 175, n. 3.

Chandráśwa, s. of Dhundhumára, 362.

Chandrávaloka, a prince, 386, n. 19.

Cháńúra, killed by Krishńa, 557.

Charaka, teacher of the Yajur-veda, 280, n. 4.

Charakas, pupils of Vaiśampáyana, 280. of Charaka, ib. n. 4.

Chariot, of the sun, 257. of the moon, 238. of Mercury and Venus, 239. of Mars, Jupiter, Saturn, Rahu, and Ketu, 240.

Charishńu, s. of Kírttimat, 83, n. 3.

Charmamańd́alas, a people, 189.

Charmanvatí, a river, the Chambal, 582.

Cháru, s. of Krishńa, 578.

Chárugupta, s. of Krishńa, 578.

Chárudeha, s. of Krishńa, 578.

Chárudeshńa, s. of Krishńa, 578.

Chárumatí, d. of Krishńa, 578.

Cháruvinda, s. of Krishńa, 578.

Chatakas, pupils of Vaiśampáyana, 280, n. 4.

Chaturanga, a prince, 445.

Cháturmásya, four monthly rites, 275, n. 1.

Chedi, s. of Kaiśika, 422.

Chedyas, a people, 186.

Chhala, a prince, 386.

Chhandajas, the Vasus and similar divinities, 123, n. 27.

Chhandas, an Anga of the Vedas, 284.

Chháyá, w. of the sun, 266. d. of Viśwakarman, ib. n. 1.

Chikitsá, practice of physic, 407, n. 11.

Chinas, a barbarous race, 375, n. 18. Chinese, 194, n. 145.

Chiti, synonyme of Mahat, 15, n. 22.

Chitrá, a lunar mansion, 226, n. 21.

Chitrabáhá, a river, 182.

Chitragupta, registrar of Yama, 207, n. 3.

Chitraka, a prince, 435.

Chitraketu, s, of Vaśisht́ha, 83, n. 8.

Chitrakút́a, a mountain, 180, n. 3.

Chitrakút́á, a river, 185, n. 80.

Chitralekhá, friend of Uri, 592.

Chitrángada, s. of Śántanu, 459.

Chitraratha, k. of the Gandharbas, 153, n. 1. s. of Rushadru, 420, s. of Dharmaratha, 445. s. of Ushńa, 461.

Chitrarathá, a river, 184.

Chitrasená, a river, 182.

Chitropalá, a river, 184.

Cholas, a people, 193.

Chronology, system of; 22, of the kings of the Kali age, 484.

Chulaká or Chuluká, a river, 182.

Chunchu, a prince, 373.

Chyavana, a sage, 354. s. of Mitráyu, 454. s. of Suhotra, 455.

Cleanliness, rules of, 300.

Clepsydra, water clock, described, 631.

Clouds, how formed, 230. classes of, 231, n. 3. the shell of the universe, ib.

Colebrooke, notices of the Vedas, i. of the Puráńas, v. of the Sáraswata Brahmans and language, lxvii.

Colonization of India, lxv.

Cosmogony of the Hindus, 10. analogies with ancient, 13, note 18.

Creation, accounts of; 11. 34. 39. (primary), mode of, 13. course of; 14. various kinds of, 36. (secondary), periods of, 27. kinds of, 35. of mankind, 36. of properties, 37. a property of Brahma, 21. function of Vishńu as Brahmá, 19, &c.

Dadhícha, a sage, reproves Daksha, 63.

Dadhividarbhas, a people, 193, n. 141.

Dáhas, a people, 192, n. 100.

Dahana, a Rudra, 121, n. 17.

Dahrágni, a name of Agastya, 83, n. 5.

Daityas, eldest sons of Kaśyapa by Diti, 124, n. 28. defeated by the gods, 77. obtain the sovereignty of the earth, 126. overcome the gods, 335. fall into heresy, and are subdued, 338. oppress the earth, 493.

Daksha, a Prajápati, 49. born from Brahmá's thumb, 50, n. 2. 348. marries Prasútí; their twenty-four daughters, 54. his sacrifice, 61. spoiled by Vírabhadra, 65. propitiates Śiva, 69. s. of the Prachetasas, 515. his daughters, ib. 117. chief of the patriarchs, 153.

Daksha-sávarńi, ninth Mauls, 268. his sons, ib. s. of Daksha, ib. n. 8.

Dakshińá, d. of Ruchi, married to Yajna, 54, n. 9.

Dala, a prince, 386.

Dálaki, teacher of the Rig-veda, 278, n. 10.

Dama, a prince, 353.

Dámaliptas, a people, 192, n. 101.

Dambha, 'hypocrisy,' s. of Adharma, 55, n. 14.

Dánavas, enemies of the gods, 72. children of Danu, 147.

Dańd́a, s. of Dharma, 55. s. of Ikshwáku, 359. killed by Sudyumna, 351, n. 7.

Dańd́a, a measure of time, sixty Vikalas, 23, n. 3.

Dańd́aka, a forest, 351, n. 7.

Dansht́rińas, sharp-toothed animals, progeny of Krodhavasá, 149, n. 17.

Dantnvaktra, s. of Vriddhasarman, 437.

Danu, d. of Daksha, w. of Kaśyapa, 122.

Daradas, a people, 195.

Darpa, s. of Dharma, 55.

Darśakas, a people, 191.

Darśapaurńamása, half-monthly sacrifice, 275, n. 1.

Dáruka, sent by Krishńa to Arjuna, 611.

Dáruńa, a hell, 207. sins punished in, 208.

Darvan, s. of Uśínara, 444.

Darvas, a people, 192.

Dárví, a country, 191.

Dása, name for a Śúdra, 298.

Daśamálikas, a people, 194.

Daśapárśwas, a people, 192, n. 93.

Daśaratha, s. of Múlaka, 383. s. of Aja, and father of Ráma, ib. s. of Navaratha, 422. s. of Suyaśas, 470.

Daśárha, a prince, 422.

Dasárńas, a people, 186. 187. 192.

Dasárńá, a river, 185, n. 80.

Dásí, a river, 184.

Daśívidarbhas, a people, 193.

Dattátreya, s. of Atri, 83.

Dattoli or Agastya, s. of Pulastya, 83. a Rishi, 261.

Daughters of Daksha, twenty-four, married to Dharma and the patriarchs, 24. fifty, 115. sixty, married to Dharma, Kaśyapa, Soma, &c. 119.

Day (and night) of mortals; of the gods, 23. of Brahmá, 25. of a Manu, 26, n. 9. division and length of, 223.

Days, of the moon, held sacred by the Vaishńavas, 145, n. 3.

Dayá, 'clemency,' w. of Dharma, 55, n. 12.

Deities, thirty-three, 123, n. 27.

Devabhága, s. of Sera, 436.

Devabhúti, a prince, 475.

Devadarśa, teacher of the Atharva-veda, 282.

Devagiri, or Deogur, a mountain, 180, n. 3.

Devahúti, d. of Swáyambhuva Manu, 54, n. 7.

Devaka, s. of Áhuka, 436. s. of Yudhisht́hira, 459.

Devakí, d. of Devaka, w. of Vasudeva, 436. mother of Krishńa, 502.

Devakulyá, d. of Paurńamása, 82, n. 2.

Devakút́a, a range of mountains, 171.

Devaka, s. of the Vasu Pratyúsha, 120. a sage, s. of Krisáśwa, 123, n. 26.

Devakshatra, a prince, 422.

Devamidhusha, s. of Vrishńi, 425, n. 8. s. of Hridíka, 436.

Devamitra, teacher of the Rig-Veda, 277, n. 7.

Deváníka, a prince, 386.

Devápi, s. of Pratípa, 457. becomes an ascetic and an apostate, 458. still living, 487.

Devarakshita, s. of Devaka, 436. another prince, k. of the sea-coast, 480.

Devarakshítá, d. of Devaka, 436.

Devaráta, s. of Suketu, 390. s. of Viswamitra, 404. s. of Karambhi, 422.

Devarshis, divine sages, 284, n. 8.

Deva-sávarńi, thirteenth Manu, 268, n. 8.

Devaśravas, s. of Śúra, 436.

Devavat, s. of Akrúra, 435. s. of Devaka, 436.

Devávriddha, s. of Satwata, 424.

Devatithi, a prince, 457.

Deva-yajna, 'burnt-offerings,' 294, n. 3.

Devayání, d. of Usanas, w. of Yayáti, 413. story of, ib. n. 3.

Deví, w. of Śiva, 64.

Deví-bhágavat, said to be the genuine Bhágavata, xxx. notice of, lvi.

Devíká, a river, 182. the Deva or Goggra, n. 12.

Devikota, a city, 593, n. 1.

Devotion of contemplation, 651.

Dhanaka, a prince, 417.

Dhananjaya, a serpent, s. of Kadru, 149. a Vyása, 273.

Dhanáyus, s. of Purúravas, 398, n. 1.

Dhaneyu, a prince, 447.

Dhanisht́há, a lunar mansion, 226, n. 21.

Dhanur-veda, military science, 284.

Dhanwantari, produced from the ocean, 76. s. of Dírghatamas, 406. teacher of medical science, 284. 407.

Dháraná, fixation of thought, 656.

Dhárańí, d. of the Pitris, 84. w. of Meru, ib. n. 11.

Dharbaka, s. of Ajátaśatru, 467.

Dharma, a Prajápati, and s. of Brahmá, 49, n. 2. marries thirteen daughters of Daksha, 54. their children, 55, n. 13. marries ten daughters of Daksha, 115. 119. their posterity, 120. s. of Gandhára, 443. s. of Suvrata, 465.

Dharma, 'law,' 284.

Dharmadris, s. of Śwaphalka, 435.

Dharmadhwaja, k. of Mithilá, 645.

Dharmaketu, a prince, 409.

Dharman, a prince, 463.

Dharmanetra, s. of Haihaya, 416.

Dharmárańya, a city, 399, n. 9.

Dharmaratha, a prince, 445.

Dharma-śavarńi, eleventh Manu, 268. his sons, ib. s. of Dharma, ib. n. 8.

Dhársht́aka, a race of Kshatriyas, 358.

Dhátá (Dhátri), s. of Bhrigu, 59.

Dhátakí, s. of Sauna, 200. division of Pushkara-dwípa, ib.

Dhátri, s. of Vishńu and Lakshmí, married to Áyatí, 82.

Dhava, a Vasu, 120,

Dhenuka killed by Balaráma, 517.

Dhenuká, w. of Kírttimat, 83,11.3,

Dhí, w. of Manyu, 59, n. 4.

Dhímat, s. of Virát, 165. s. of Pururavas, 398.

Dhíshańá, w. of Havirdhána, 106. w. of Krisáśwa, 123, n. 26.

Dhrid́hanemi, a prince, 453.

Dridháśwa, s. of Dhundhumára, 362.

Dhrisht́a, s. of Vaivaswata, 348. his sons, 358.

Dhrisht́adyumna, s. of Drupada, 455.

Dhrisht́aketu, s. of Satyadhriti, 390. s. of Sukumára, 409. s. of Dhrisht́adyumna, 455.

Dhrisht́asarman, s. of Śwaphalka, 435.

Dhrita, a prince, 443.

Dhritamatí, a river, 184.

Dhritarásht́ra, a serpent, 149, n. 16. a king, s. of Vichitravírya's widow by Vyása, 459.

Dhritarásht́rá, d. of Kaśyapa, 149, n. 13.

Dhritavatí, a river, 183. and n. 38.

Dhritavrata, a Rudra, 59, n. 4. a prince, 446.

Dhriti, 'steadiness,' d. of Daksha, w. of Dharma, 54. w. of a Rudra, 59, n. 4.

Dhriti, s. of Vítihavya, 391. s. of Babhru, 422. s. of Vijaya, 446.

Dhritimat, s. of Kírttimat, 83, n. 3. s. of Yavínara, 453.

Dhruva, s. of Uttanápáda and Sunítí, his story, 86. worships Vishńu, 88. performs penance, 90. Vishńu elevates him to the sphere of the north pole, 96. name of a Vasu, 120. s. of Rantínara, 448.

Dhruva, the polar star, where situated, 228. his revolutions, 230. 240.

Dhruvasandi, a prince, 387.

Dhúmaketu, s. of Krisáśwa, 123, n. 26. s. of Trinavindu, 353, n. 25.

Dhúmrakeśa, s. of Prithu, 106, n. 1.

Dhúmráśwa, k. of Vaiśálí, 354.

Dhundhu, a demon, 361.

Dhundumára, name of Kuvalayáśwa, 361.

Dhurundharas, a people, 187.

Dhuśulyá, a river, 183, n. 39.

Dhútapápá, a river, 182.

Dhútí, an Aditya, 122.

Dhyána, 'meditation,' 657.

Dikshá, w. of Ugra, 59. w. of Vámadeva, ib. n. 4.

Dilípa, s. of Anśumat, 379. name of Khat́wanga, 383. s. of Riksha, 457.

Diptimat, s. of Krishńa, 591.

Dírghabáhu, a prince, 383.

Dírghatamas, s. of Káśírájá, 406. s. of Utathya, 444, n. Is.

Diś, 'space,' presides over the ear, 17, n. 28.

Dis, a river, 182.

Diśá, w. of Bhíma, a Rudra, 59

Disht́a, s. of Vaivaswata, 348, n. 4.

Dissolution 'pralaya,' of four kinds, 50, 630, 634.

Dití, d. of Daksha, w. of Kaśyapa, 122. mother of the Daityas, 123. of the Maruts, 151.

Divákara, a prince, 463.

Divaratha, a prince, 445.

Divaspati, Indra of the thirteenth Manwantara, 269.

Divijáta, s. of Pururavas, 398, n. 1.

Divinities presiding over the senses, 17, n. 28. classes of, 123. of the different Manwantaras, 260.

Divodása, s. of Bhímaratha, k. of Káśí, 407. expelled from Benares, ib. n. 12. 410, n. 17. s. of Bahwaśwa, 454.

Divya, s. of Śatwata, 424.

Doshá, w. of Kalpa, 98, n. 1.

Dragons, children of Surasá, 149.

Drauńi, a Vyása, 293.

Dravina, s. of Prithu, 106, n. 1. s. of the Vasu Dhava, 120.

Dráviras, a people, 192.

Drid́hadhanush, a prince, 452.

Dridhasena, a prince, 465.

Dridháyus, s. of Purúravas, 398, n. 1.

Drishadwatí, a river, the Caggar, 181, and n. 7. mother of Prasenajit, 362, n. 18.

Drońa, father of Aswattháman, 454. a mountain, 180, n. 3.

Drońakas, a people, 196.

Drumá, a river, 185, n. 80.

Drupada, s. of Prishata, 455.

Druhyu, s. of Yayáti, 413, k. of the west, 415. his descendants, 443.

Duhsáśana, s. of Dhritarásht́ra, 459.

Dukha, 'pain,' son of Naraka, 56.

Durdama, s. of Bhadrasrenya, 407. n. 12. 417.

Durgá, a strong hold, 46. n. 6.

Durgá, her exploits alluded to, 499. worshipped at Pít́hasthánas, ib. n. 26.

Durgá, a river, 183. 184.

Durgalas, a people, 190.

Durgá Máhátmya, account of Durga's exploits, xxxv.

Durgama, s. of Vasudeva, 439.

Durjana-mukha-chapet́iká, tracts on the Bhágavata, xxix.

Durjayanta, a mountain, 180, n. 3.

Durmada, s. of Vasudeva, 439.

Durmitra, a prince, 478, n. 67.

Durmukha, a serpent, 149, n. 16.

Durvásas, a sage, s. of Atri, 70, n. 1. 83.

Duryaman, a prince, 443.

Duryodhana, s. of Dhritarásht́ra, 459.

Dushyanta, s. of Anila, 448.

Duties of castes and orders, 291.

Dwajinyutsavasanketas, a people, 193.

Dwápara, third Yuga or 'age,' its duration, 23, n. 4.

Dwáraká, built by Krishńa, 566. submerged by the sea, 613.

Dwesha, 'hatred,' one of the five afflictions, 34, n. 2.

Dwimíd́ha, s. of Hastin, 452.

Dwimúrddan, s. of Kaśyapa, 147.

Dwípas, 'insular continents,' seven principal, 166. their kings, divisions, inhabitants, &c.197; et seq.

Dwivida, a monkey, killed by Balaráma, 605.

Dynasties, of the sun, 348. of the moon, 198. of future kings, 461.

Dyumat, s. of Vaśisht́ha, 84, n. 8.

Dyutimat, s. of Priyavrata, k, of Krauncha-dwípa, 162. his sons, 199. s. of Práńa, 82. s. of Páńd́u. ib. n. 1.

Earth, the element, 16. the world, raised by the Varáha, 30. subdued by Prithu, 103. milked by various beings, 104. description of, 166. supported by Śesha, 206. destruction of, 631.
------- the goddess, dialogue with Vishńu as the Varáha, 29. song of, 457. oppressed by the Daityas, applies to Brahmá, 493. mother of Naraka, propitiates Krishńa, 582.

Earrings, produced from the ocean, given to Adití, 78, n. restored by Krishńa to her, 584

Egg of the world, how formed, 18. common symbol amongst the ancients, 18, n. 30. abode of Vishńu as Brahmá; how composed; invested by the principles of creation, 19.

Eka, synonyme of Mahat, 15, n. 22.

Ekachakra, a Dánava, 147.

Ekapádukas, a people, 187.

Ekavinsa, hymns from Brahmá, 42.

Ekoddisht́a-śráddha, rules of, 316.

Elápatra, s. of Kadru, 149.

Elements, evolution of from primary matter, 14, subtile rudiments, how produced, 16. gross or sensible; number and production, ib. successive investment and participation of properties, ib. n. 25. disposition of, 214. successive resolution of into their origin, 635.

Ellis, notice of the Vedas,i.

Ether, the element, 16. see Ákáśa.

Expiation, efficacy of, 210.

Fa-hian, travels in India, 354, n. 25.

Fever, contends with Krishńa, 594.

Fire, the element, same as light (see Tejas), 16. the deity: see Agni.

Fires, original, forty-nine in number, 84. made threefold by Pururavas, 397.

Food, rules for taking, distributing, &c. 306. offered at Śráddhas, 315.

Gabhastimat, a division of Bhárata-varsha, 175. a division of Pátála, 204.

Gachchas, a people, 192, n. 95.

Gada, s. of Vasudeva, 439.

Gádhi, s. of Kuśámba, 399. s. of Kuśika or Kuśanábha, ib. n. 10.

Gahvaras, a people, 196, n. 159.

Gajavíthí, a division of the lunar mansions, 226, n. 21.

Gálava, teacher of the white Yajush, 281, n. 5.

Games, public, celebrated by Kansa, 551. and n. 4.

Gandakí, a river, 182. the Gandak, ib. n. 16.

Gandhamádana, a mountain south of Meru, 168. a forest, 169. a mountain ridge from the foot of Meru, ib. name of Ketumála-varsha, 171, n. 13. one of the seven ranges of Bhárata, 180.

Gandhamojávaha, s. of Śwaphalka, 435.

Gándhára, a prince, 443. a people, ib. n. 2.

Gandháras, a people, 191.

Gándharba, a division of Bhárata-varsha, 175.

Gandharbas, proceed from Brahmá, 41. children of Arisht́a, 150. of Vách, ib. n. 21. assail the Nágas, 370.

Gandharba-loka, heaven of Śúdras, 48, n. 10. Gandharba-veda, musical science, 284.

Gandharbí, d. of Surabhí, parent of horses, 150, n. 19.

Gándiní, d. of Káśírájá, 431.

Gandúsha, s. of Śúra, 437.

Gáneśa Upa-puráńa, notice of, lvii.

Gangá, d. of Himavat, 85, n. 11. d. of Daksha, w. of Dharma, 119, n. 12.

Gangá, the river Ganges, her descent from heaven, 170. divides into four rivers, ib. into seven, 171, n. 12. river of Bhárata, 180. proceeds from Vishńu's toe, 228, sanctity of, 229. brought down on earth by Bhagíratha, 379.

Gangadwárá, a place, 62.

Gara, s. of Uśínara, 444.

Gardhabas, a race of kings, 474. 475, n. 64.

Garga, a sage, learnt astronomy from Śesha, 206. performs the initiatory rites of Krishńa and Ráma, 508. a prince, s. of Bhavanmanyu, 450.

Gargabhúmi, a prince, 409, n. 15.

Gárgya, a prince, 409, n. 15.

Gárgya, teacher of the Rig-veda, 278. a Brahman, the father of Kálayavana, 565.

Gárgyas, descendants of Garga, s. of Bhavanmanyu; become Brahmans, 451.

Garud́a, king of birds, s. of Kaśyapa, and Vinatá, 149.

Gárud́a, a Puráńa; 284. analysis of, liii.

Gatí, w. of Pulaha, 55, n. 12.

Gátra, s. of Vaśisht́ha, 83.

Gátravat, s. of Krishńa, 591.

Gaurí, w. of Śiva, 60. w. of Virajas, 82, n. 2. w. of Yuvanáśwa, changed to the Báhudá river, 362, n. 18. d. of Antínara, 448, n. 9.

Gaurí, a river, 183.

Gautama, a Prajápati, 49, is, 2. a Rishi, 264. husband of Ahalyá, 454.

Gavya, 'flesh' or 'produce;' of kine offered to the Pitris, 332.

Gaya, s. of Havirdhańa, 106. s. of Nakta, 165. s. of Sudyumna, 350.

Gayatri, metre from Brahmá, 42. verse of the Vedas, 222, n. 13.

Ghat́asrinjayas, a people, 193.

Ghatotkacha, s. of Bhíma, 459, n. 5. 460.

Ghoratá, 'terror,' a property of sensible objects, 17, n. 27.

Ghosha, s. of Lamba, 120.

Ghoshavasu, a prince, 471.

Ghritáchí, a divine nymph, 150, n. 21.

Ghritaprisht́ha, s. of Priyavrata, 162, n. 2.

Ghriteyu, a prince, 447.

Ghritsamada, s. of Suhotra, 406.

Giri, a prince, 435.

Girigahvaras, a people, 196.

Girivraja, a city in Magadhá, 399, n. 9,

Gobhańu, s. of Vahni, 442.

Goghnatas, a people, 187.

Godávarí, a river, 176.

Gods, proceeded from Brahmá, 40. overcome by the demons, 72. churn the ocean, 74. classes of; children of Dharma, 120. of Kaśyapa, 122.

Gohamuka, a mountain, 180, n. 3.

Golaka, teacher of the Rig-veda, 277, n. 8.

Gold, land of, 202.

Go-loka, heaven of Krishńa, 48, n. 10. 214, n. 3.

Gomanta, a mountain, 180, n. 3.

Gomantas, a people, 187, n. 29.

Gomatí, a river, 182. in Oude, n. 16.

Gomatiputra, 473.

Gopas, inhabitants of Gokula, 506. go to Vrindávana, 509. associates of Krishńa in his sports, 511, &c.

Gopálakakshas, a people, 192.

Goparasht́ras, a people, 187.

Gopís, wives of the Gopas, their sports with Krishńa, 531. their grief at his departure, 544.

Goswalu, teacher of the Rig-veda, 277.

Gotama, a Vyása, 273.

Gotras, families of Brahmans, 405, n. 23.

Gova, a country, 188, n. 34.

Govarddhana, a mountain, 180, n. 3. worshipped by the Gopas, 525. lifted up by Krishńa, 527.

Govinda, a name of Krishńa, 528, n. 2.

Govíthí, a division of the lunar mansions, 226, n. 21.

Grains, esculent, 46. sacrificial, 47.

Grámańis, attendants on the sum, 234, n. 2.

Greeks, called Yavanas or Yonas, 194, n. 144.

Gridhriká, d. of Kaśyapa, parent of vultures, 148.

Grihasht́ha, 'householder,' duties of, 294. fixed duties, 300. miscellaneous duties, 310.

Guhas, kings of Kalinga, 480.

Gunas, qualities of goodness, foulness, and darkness, 34, n. 1.

Gupta, name for a Vaiśya, 298.

Guptas, a race of kings, 479. coins of, 480, n. 70.

Haihaya, a prince of the Yádava race, 416.

Haihayas, a tribe, conquer Báhu, 373. conquered by Sagara, 374. five divisions of, 418, n. 20. Scythian origin of, ib. invade Káśí, 410, n. 17.

Hair, how worn by ancient nations, 375, n. 17.

Haitukas, a class of heretics, 345.

Hála, a prince, 473.

Hansa, a mountain, 169.

Hara, a Rudra, r21.

Hari, name of Vishńu, 7, n. 1, &c. see Vishńu.

Hari or Hari-varsha, a country, 168.

Harikeśa, a solar ray, 236, n. 3.

Haris, a class of deities, 122, n. 20. 262.

Hariśchandra, a prince, s. of Triśanku, 372. raised to heaven, ib. n. 9.

Hariśravá, a river, 183.

Harita, a prince, s. of Yuvanáśwa, 369. s. of Rohitáśwa, 373. s. of Paravrit, 420. k. of Videha, 421, n. 13.

Haritas, a class of deities, 268.

Haritas, sons of Harita; Brahmans, 369, n. 3. Haritáśwa, s. of Sudyumna, 350, n. 6.

Hari-vanśa, notice of, lviii.

Harivarsha, s. of Agnídhra, 162, k. of Nishadha, 163. a country, 168.

Harsha, s. of Ráma, 55.

Harshavarddhana, a prince, 412.

Haryyaksha, s. of Prithu, 106, n. 1.

Haryyanga, a prince, 445.

Haryyaśwa, s. of Drid́háśwa, 362. s. of Prishadaśwa, 371. s. of Drisht́aketu, 390. s. of Chakshu, 453.

Haryaśwas, son of Daksha, 117.

Haryatmá, a Vaasa, 273.

Hastá, a lunar mansion, 226, n. 21.

Hastin, s. of Suhotra, 451.

Hastinápur, founded by Hastin, 452. washed away by the Ganges, 461. undermined by Balaráma, 602.

Hastisomá, a river, 182.

Havirbhú, w. of Pulastya, 55, n. 12. 83, n. 5.

Havirdhańa, s. of Antarddhi, 106.

Havishmantas, a class of Pitris, 321, n. 1.

Havya, s. of Atri, 83, n. 4.

Havyaváhana, s. of Kochi, 84, n. 9.

Haya, a Yádava prince, 416.

Hayaśiras, d. of Vrishaparvan, 147. d. of Vaiswánara, and w. of Kratu, ib. n. 7.

Hema, a prince, 444.

Hemá, a river, 183.

Hemachandra, k. of Vaisáli, 354.

Hemakút́a, range of mountains, 167.

Heretics, sects of, 47. Jains, Bauddhas, &c. 338. sin of conversing with, 345.

Hermit, duties of, 295.

Heti, a Rákshas, 233.

Himavat, k. of mountains, 153, n. 1. snowy range, 167.

Hindus, origin and first settlements of in India, lxv.

Hirańmaya, a country, 168.

Hirańvat, s. of Agnídhra, 162. k. of Śweta-dwípa, 163.

Hirańvatí, a river, 183.

Hirańyagarbha, name of Brahmá, 7, n. 1.

Hirańyakaśipu, s. of Kaśyapa and Diti, 123. k. of the Daityas, 124. his power, 126. enmity to Vishńu, 127. put to death by him as Narasinha, 145, n. 2.

Hirańyáksha, s. of Kaśyapa and Diti, 123.

Hirańyanábha, teacher of the Sáma-veda, 282. a prince, pupil of Jaimini, 386.

Hirańyaretas, s. of Priyavrata, 162, n. 2.

Hirańyaroman, a Lokapála, s. of Maríchi, 83. s. of Parjanya, regent of the north, 153. 226.

Hláda, s, of Hirańyakaśipu, 124.

Hládiní, a river, 171, n. 12.

Horse of Indra and of the sun produced at the churning of the ocean, 78, n. 8.

Horses of the sun, 218. of the moon, 238. of Mercury and Venus, 239. of Mars, Jupiter, Saturn,. Rahu, and Ketu, 240. of Krishńa's car, 429.

Hospitality, duties of, 305.

Householder, duties of, 294. 300. 310.

Hotri, reciter of hymns, 276.

Hraswaroman, a prince, 390.

Hrí, 'modesty,' d. of Daksha, w. of Dharma, 55, n. 12.

Hridíka, a Yádava prince, 436.

Hrishikeśa, name of Vishńu, 2. lord of the senses, 2, n. 2,

Húńas, a people, 177. and n. 6. 194.

Hutáśana, god of fire, 72.

Hylozoism, of Cudworth, 32, n. 8.

Hymn, to Vishńu, by Earth, 29. by Brahmá and the gods, 72. to Śrí, by Indra, 78. to Vishńu, by Dhruva, 93. by the Prachetasas, 108. by Prahláda, 141. by Brahmá, 494. to Krishńa, by Kálíya, 515. by Akrúra, 547. by Adití, 585.

Hypostases, three of Vishńu; a similar triad known to the ancients, 7, n. 1.

Ignorance, fivefold; origin of beings, 34. nature and cause of, 649.

Id́á, d. of Daksha, w. of Kaśyapa, 122.

Idhmadhwaja, s. of Priyavrata, 162, n. 2.

Idvatsara, third cyclic year, 224.

Ijikas, a people, 191.

Ijyá 'oblation,' from Brahmá, 42, n. 21.

Ikshu, a river, 185, n. 80.

Ikshulá (Ikshudá), a river, 182, n. 15.

Ikshumálaví (Ikshumáliná), a river, 182, n. 15.

Ikshwáku, s. of Vaivaswata, 348. his sons, 359.

Ila, s. of Vaivaswata, 349, n. 5.

Ilus of the Phœnicians, ib.

Ilá, d. of Vaivaswata, 349. changed to a man, 350, mother of Pururavas, ib. w. of a Rudra, 59, n. 4. w. of Vasudeva, 439, n. 2,

Ilavila, s. of Daśaratha, 383.

Ilavilá, w. of Viśravas, 83, n. 5. d. of Trińavindu, 353. w. of Pulastya, ib. n. 24.

Ilávrita, s. of Agnídhra, 162. k. of Ilávrita, 162163.

Ilávrita, a country, 168.

Ilwala, s. of Hláda, 147, n. 1. s. of Viprachitti, 148.

Immortals, creation of, 36.

Impurity from death of relations, 316.

India, civilization and colonization of, lxv.

Indra, k. of the gods, 153. presides over the hands, 17, n. 28. husband of Śachí, 70. cursed by Durváśa, 71. praises Śrí, 78. divides the embryo of Diti, 152. one of the Vyásas, 272. born as Gádhi, 399. expelled by the sons of Raji, 411. recovers his power, 412. worshipped by the Gopas, 523. rains on Gokula, 526. does homage to Krishńa, 528. contends with Krishńa for the Párijáta tree, 585. is defeated, 586.

Indras of the Manwantaras; of the second, 260. third, 261. fourth and fifth, 262. sixth, 263. seventh, 264. eighth, 267. ninth, tenth, eleventh, twelfth, 268. thirteenth and fourteenth, 269.

Indra-dwípa, a portion of Bhárata-varsha, 175.

Indradyumna, s. of Sumati, 164.

Indrakíla, a mountain, 180, n. 3.

Indra-loka, heaven of Indra and Kshatriyas, 48, n. 10.

Indrapramati, teacher of a Sanhitá of the Rigveda, 277.

Indra-sávarńi, fourteenth Manu, 268, n. 8.

Indriyátmá, name of Vishńu, 2, n. 2.

Iravat, s. of Arjuna, 460.

Irávatí, w. of a Rudra, 59, n. 4.

Irávatí, a river, 181. the Ravi or Hydraotes, ib. n. 9.

Iśána, a Rudra, 58.

Isha, a month, 225.

Íśwara, one with Vishńu, 2. active deity, ib. n. 3. synonyme of Mahat, 15, n. 22. a Rudra, 121, n. 17.

Itihása, 'historical tradition,' taught by Vyása, 276.

Itíkas, a people, 191, n. 80.

Ivílaka, a prince, 472.

Jábálas, students of a branch of the white Yajush, 281, n. 5.

Jagati metre, from Brahmá, 42.

Jahnu, s. of Suhotra, drinks the Ganges, 398. s. of Kuru, 455.

Jáhnaví, a name of Gangá, 398.

Jaimini, pupil of Vyása, 276. teacher of the Sáma-veda, 282.

Jain faith adopted by the sons of Raji, 412, n. 1.

Jain mendicant, an illusion of Vishńu, 338.

Jains, noticed in the Bhágavata, 164, n. 7. origin of, 339.

Jaitra, the chariot of Krishńa, 610.

Jajáli, teacher of the Atharva-veda, 283.

Jaleyu, a prince, 447.

Jamadagni, a sage, 264. s. of Richíka, 400. father of Paraśuráma, 401. killed by the sons of Kárttavírya, 403.

Jámbavat, kills the lion that slew Prasena, 426. overcome by Krishńa; gives him his daughter, 427.

Jámbavatí, w. of Krishńa, 427.

Jambu, a continent in the centre of all, 166. a tree on Gandhamádana; gives name to Jambu-dwípa; name of a river, 168.

Jambu-dwípa, a continent, 166.

Jámbunada, heavenly gold, 168.

Jambunadí, a river, 171, n. 12. 184.

Janaka, k. of Mithilá, 389. second of the name, same as Síradhwaja, 390, n. 4. k. of Magadhá, 466. a general title of Maithila kings, 645, n.

Janakpur, a city, 389, n. 3.

Jana-loka, heaven of saints, 48, n. 10. site of, 213. remains during a pralaya, 631.

Janamejaya, k. of Vaiśálí, 354. s. of Puranjaya, 444. s. of Puru, 447. s. of Paríkshit son of Kuru, 457. s. of Paríkshit son of Abhimanyu, 461.

Janárddana, a name of Vishńu, 19, &c.

Jángalas, a people, 185. 192.

Jantu, s. of Somaka, 455. s. of Sudhanwan, ib.

Jará, s. of Mrityu, 56. a hunter who kills Krishńa, 612.

Jará, a female fiend, who unites the two parts of Jarasandha, 456.

Járadgava, s. portion of the planetary sphere, 226, n. 21.

Járadgaví, a division of the lunar mansions, 226, n. 21.

Jarásandha, s. of Vrihadratha, 456. attacks Mathurá, 563.

Jaratkáru, a Vyása, 273.

Járudhi, a mountain, 169.

Játas, a branch of the Haihayas, 418, n. 20.

Jat́áyu, s. of Aruńa and Śyení, 149, n. 13.

Játhara, a range of mountains, 171.

Jat́harágni, name of Agastya, 83, n. 5.

Jat́haras, a people, 187.

Jaya, a prince, 390.

Jayá, d. of Daksha, w. of Kriśáśwa, 123, n. 26.

Jayadratha, s. of Vrihanmanas, 445. s. of Vrihatkarman, 452,

Jayadhwaja, s. of Kárttavírya, 418.

Jayanta, a Rudra, 121, n. 17.

Jayantapur, a city, 389, n. 3.

Jayas, a class of deities, 122, n. 20.

Jayasena, s. of Adína, 412. s. of Sárvabhauma, 457.

Jharjhara, s. of Hirańyáksha, 147.

Jillikas, a people, 192.

Jímúta, a prince, 422.

Jnyańa, 'wisdom,' epithets of according to the Yoga, 156, n. 6.

Jrimbhiká, 'yawning,' a form of Brahmá, 40, n. 15.

Jyámagha, a prince, 420. conquers Madhyadeśa, 421, n. 13.

Jyesht́ha, a month, 225, n. 19.

Jyesht́ha or Alakshmí, produced from the ocean, 78, n. a lunar mansion, 226, n. 21.

Jyotirathá, a river, 183.

Jvotish, 'astronomy,' an Anga of the Vedas, 284.

Jyotishmat, s. of Priyavrata, k. of Sáka-dwípa, 162. his sons, 198. a sun, 632.

Jyotsná, 'dawn,' a form of Brahmá, 40.

Ka (or Prajápati), presides over the generative organs, 17, n. 28.

Kabandha, teacher of the Atharva-veda, 282.

Kachchas (Kachchiyas), a people, 190, n. 68.

Kadamba, a tree on Mandara, 168. yields a spirituous extract, 571.

Kadru, d. of Daksha, w. of Kaśyapa, 122 mother of the serpents, 149.

Kaikeya, s. of Śivi, 444.

Kaikeyas, sons of Dhrisht́aketu, 437.

Kailakila Yavanas, a race of kings, 477.

Kailása, a mountain, 172.

Kaiśika, s. of Viderbha, 422.

Kajinghas, a people, 196, n. 163.

Kákamukhas, a people, 187, n. 22.

Kákas, a people, 193, n. 142.

Kákavarńa, a prince, 466.

Kakshas, a people, 190.

Kaksheyu, a prince, 447.

Kakubha, a mountain, 180, n. 3.

Kakud, d. of Daksha, w. of Dharma, 119.

Kakudmin, name of Raivata, 355.

Kakutstha, s, of Śaśáda, 361. s. of Bhagíratha, 384. n. 15,

Kalá, d. of Kardama, w. of Maríchi, 55, n. 12.

Kalá, a period of thirty Kásht́has, 22, n. 3, a digit of the moon, 239, n. 2.

Kála, 'time,' a form of Vishńu, 9, cause of the world, ib, n. 12. connecting matter and spirit, 12.

Kála, a Rudra, 59, n. 4. s. of the Vasu Dhruva, 120.

Kálá, d. of Daksha, w. of Kaśyapa, 122, n. 19.

Kálanjara, a mountain, 169.

Kálajoshikas, a people, 189.

Kálakas, a class of Dánavas, 148, n. 9.

Kálakanjas, a class of Dánavas. 148.

Kálakeyas, a class of Dánavas, 148, n. 9.

Kálanábha, s. of Hiranyáksha, 147, n. 3. s. of Viprachitti, 148.

Kálánara, a prince, 444.

Kalápa, a village, 387.

Kálasutra, a hell, 207.

Kálatoyakas, a people, 189, n. 59.

Kálavas, a people, 193.

Káláyani, teacher of the Rib veda, 278.

Kálayavana, s. of Gárgya, 565, k. of the Yavanas, ib. invades Mathurá, 566. destroyed by Muchukunda, 567.

Kali, last Yuga or 'age;' its duration, 23, n. 4. kings of, 461. commencement of, 486. vices of, 486. 622. advantages of, 627.

Káliká, d. of Vaiswánara, w. of Kaśyapa, 148.

Káliká, Upa-puráńa, notice of, lvii.

Kalinga, s. of Bali, 444.

Kalingas, a people, 177. and n. 6. 185, n. 3. 188. 196.

Kálindí, w. of Krishńa, 578.

Kálíya, a serpent, 149, n. 16. conquered by Krishńa, 514. banished to the sea, 516.

Kalkalas, a people, 193.

Kalki Avatára of Vishńu in the Kali age, 484.

Kalmáshapáda, a prince; also Saudása, q. v. 380, n. 11. 382. s. of Raghu, 384, n. 15.

Kalpa, s. of Dhruva, 98, n. 1.

Kalpa, 'period of time,' calculation of, 24, n. 6, day of Brahmá; past or Padma; present or Váráha, 25. Kalpas infinite, 25, n. 9. life of Brahmá, 26, n. 9. minor Kalpas, ib. duration of, 270. 631.

Kalpa, an Anga of the Vedas, 284.

Kalpas of the Atharva-veda, 283.

Káma, s. of Brahmá, 50, n. 2. s. of Dharma, 55. s. of Sahishńu, 83, n. 6.

Kámadeva, lord of the Apsarasas, 153, n. 1.

Kámagamas, a class of deities, 268.

Kámákshi, a form of Durgá, lvii.

Kamakhyá, a form of Durgá, lvii.

Kámarúpa, a country, 176. 177, n. 6. seat of pilgrimage, lvii.

Kambala, s, of Kadru, 149.

Kambalavarhish, s. of Andhaka, 435.

Kambojas, a people, 194. conquered by Sagara, 374. Caumogees, ib. n. 15.

Kampaná, a river, 183.

Kámpilya, s. of Haryyaśwa, 454.

Kámpilya, a city, 187, n. 20. 452. 454, n. 49.

Kámyá, d. of Kardama, 83, n. 6. w. of Priyavrata, 162.

Kanakas, a people, 481.

Kanakhala, a village, 62, n. 2.

Kánchana, s. of Bhima, 398.

Káńd́u, a sage, his story, 110.

Kanisht́has, a class of deities, 269.

Kanka, s. of Ugrasena, 436.

Kankí, d. of Ugrasena, 436.

Kansa, s. of Ugrasena, 436. warned of his death, 493. destroys the children of Vasudeva, 498. sends demons to find and destroy Krishńa, 504. sends Akrúra to bring Krishńa to Mathurá, 537. holds public games, 551. killed by Krishńa, 558.

Kansá, d. of Ugrasena, 436.

Kansavatí, d. of Ugrasena, 436.

Kántikas, a people, 193.

Kańwa, teacher of the white Yajush, 281. s. of Apratiratha, 448. s. of Ajamíd́ha, 452.

Káńwas, dynasty of, 471.

Kańwáyanas, a race of Brahmans, 448.

Kanyakáguńas, a people, 191.

Kapálin, a Rudra, 121.

Kaparddin, a Rudra, 121.

Kapi, a prince, became a Brahman, 451.

Kápí, a river, 183.

Kapila, a sage, destroys the sons of Sagara, 378. a Dánava, 147. a serpent, 149, n. 16. a mountain, 169.

Kapilá, a river, 183.

Kapiláśrama, hermitage of Kapila, 379.

Kapiláśwa, s. of Dhundhumara, 362.

Kapinjalá, a river, 183.

Kapotaroman, s. of Vrisht́a, 435.

Karabhanjikas, a people, 196.

Karakas, a people, 193.

Karambhi, a prince, 422.

Karandhama, s. of Khaninetra, 352. s. of Traisámba, 442.

Karat́as, a people, 193.

Karatoyá, a river, 184.

Kardama, a Prajápati, 49, n. 2. marries Devahútí, 54, n. 7. their posterity, ib. s. of Pulaha, 83, n. 6.

Karíshakas, a people, 192.

Karíshińí, a river, 182.

Karítis, a people, 188.

Karkkota, a serpent, s. of Radru, 149.

Karmasa, s. of Pulaha, 83.

Karmaśresht́ha, s. of Pulaha, 83, n. 6.

Karńa, s. of Pritha, 437. found by Adhiratha, 446.

Karńaprávarańas, a people, 187, n. 22.

Karńát́akas, a people, 192.

Karńikas, a people, 192, n. 113.

Kártika, a month, 225, n. 19.

Kártikeya, s. of the Krittikás, 120.

Kárttavíryya, s. of Kritavírya, carries off the cow of Jamadagni, 402. takes Rávana prisoner, 417. killed by Paraśuráma, 403. 417.

Karundhaka, s. of Śúra, 436.

Karúsha or Kárusha, s. of Vaivaswata, 348. his sons, 351.

Kárushas, a people, 177. and n. 6. 186, n. 13.

Káśa, s. of Suhotra, 406.

Kaserumat, a division of Bhárata-varsha, 175.

Káśí, kings of, 406.

Káśíkosálas, a people, 186.

Kaśírája, s. of Káśa, 406.

Káśis, a people, 187.

Kaśmíras, a people, 191. 195.

Kasht́ha, d. of Daksha, w. of Kaśyapa, 122, n. 19.

Kásht́há, fifteen twinklings of the eye, 22, eighteen, 22, n. 3. five Kshańas, ib.

Káśya, a prince, 452.

Kaśyapa, a Prajápati, 50, n. 2. marries the daughters of Daksha, 119. their progeny, 122. a star, 241.

Kaśyata, s. of Paurńamaśa, 82, n. 2.

Kathájava, teacher of the Rig-veda, 278.

Kaukundakas, a people, 193, n. 116.

Kaukut́t́akas, a people, 193.

Kaumára, kind of creation, 38, n. 13.

Kaumárabhritya, a branch of medicine, 407, n. 11.

Kaunkanas, a people, 193.

Kauravyas, a people, 192.

Kaurmma, a Puráńa, 284. see Kúrma.

Kauśámba, a city, 399, n. 9.

Kauśalya, a prince, 386, n. 26.

Kausháravi, a name of Maitreya, 3, n. 10.

Kauśijas, a people, 187.

Kauśika, s. of Vasudeva, 439.

Kauśikas, descendants of Viswamitra, 405. Gotras or 'tribes' of, ib. n. 23.

Kauśikí, a river, 182. the Kośi, ib. n. 16. formerly Satyavatí, 400, n. 13.

Kaustubha, a gem produced from the ocean; worn by Vishńu, 78, n. 8

Kaut́ílya, destroyer of the Nandas, 468.

Káverí, a river, 182. the Caveri, ib. n. 24.

Kavi, s. of Chákshusha, 98. s. of Priyavrata, 162, n. 2. s. of Urukshaya, 451, n. 22.

Kavyas, a class of Pitris, 239, n. 3. a race of Brahmans, 451, n. 22.

Kavyaváhana, s. of Pávaka, 84, n. 9.

Kekayas, a people, 189.

Kenava, teacher of the Rig-veda, 278, n. 10.

Kerala, a country, 188. Keralas, a people, 192.

Keśidhwaja, s. of Kritadhwaja, 645. teaches Kháńd́ikya the Yoga, 649.

Keśin, killed by Krishńa, 539.

Keśiní, w. of Viśravas, 83, n. 5. w. of Sagara, 377.

Ketu, s. of Sinhiká, 148, n. 10, his car and horses, 240.

Ketumála, s. of Agnídhra, 162. k. of Gandhamádana, 163.

Ketumála, a Varsha or 'country,' 169.

Ketumat, a Lokapála, s. of Rajas, regent of the west, 84, n. 8. 153. 226. s. of Dhanwantari, 407.

Kevala, a country, 188, n. 39. a prince, 353.

Khańd́as or 'portions' of Bhárata-varsha, 175. portions of the Padma Puráńa, xviii. of the Skanda, xlvi.

Khańd́apáni, a prince, 462.

Kháńd́ikya, s. of Amitadhwaja, 645. teaches Keśidhwaja the expiation of a sin, 647.

Khaninetra, a prince, 352.

Khanitra, a prince, 352.

Khasá, d. of Daksha, w. of Kaśyapa, 122.

Khasíkas, a people, 195, n. 157.

Khásíras, a people, 195.

Khasrima, s. of Viprachitti, 148.

Khat́wanga, a prince, 383.

Khet́aka, a hamlet, 46, n. 6.

Khyátí, 'celebrity,' d. of Daksha, w. of Bhrigu, 54. synonyme of Mahat, 15, n. 22.

Kilakila, a city, 477, n. 66.

Kimpurusha, s. of Anídhra, 162. k. of Hemakút́a, ib. a country or Varsha, 168.

Kings, of different orders of beings, 153. of the solar race, 348. of Vaiśálí, 354. of Mithilá, 388. of the lunar race, 398. of Káśí, 406. of Máhishmatí, 416. of Chedi, 422. of Anga, 445. of Magadhá, 456. 465. of future periods, 461. of Vidiśa, 478, n. 66. of Mekalá, 478. of Vindhya, ib. n. 66. of the Mahishas, ib. of the seven Koshalas, 479. of the Naishadhas, ib. of Padmarati, 479. of Magadhá, ib. of the seashore, 480. of Kalinga, ib, of the Nishádas, ib. of the Kali age, 482.

Kinnara, a prince, 463.

Kinnaras, with horses' heads, from Brahmá, 43.

Kirátas, a people, 175. 190. 192.

Kírttí, d. of Daksha, w. of Dharma, 54.119, n. 12.

Kírttimat, s. of Angiras, 83. s. of Uttánapáda, 86, n. 1. s. of Vasudeva, 439.

Kleśa, 'affliction of the soul,' 34, n. 2.

Kokanakhas, a people, 193, n. 124.

Kokarakas, a people, 193.

Konwa, a mountain, 180, n. 3.

Kośá (Koká), a river, 184.

Kośalas, a people, 190, n. 79.

Kośalas (seven), kings of, 479.

Kot́aví, a goddess, 595.

Kratha, s. of Viderbha, 422.

Kratu, a Prajápati, 49. marries Sannati, 54. s. of Uru, 98.

Kratusthalá, a nymph, 233.

Krauncha, a Dwípa, 166, divisions, mountains, rivers, people of, 199. a Mountain divided by Kártikeya, 169, n. 10. an Asura, 170, n. 10. a teacher of the Rig-veda, 277.

Krauncha, d. of Kaśyapa, 149, n. 13.

Krikańa, s. of Bhajamána, 424.

Krimi, s. of Bhajamána, 424, n. 2. s. of Uśínara, 444

Krimibhojana, a hell, 207. sins punished in, 208.

Krimísa, a hell, 207. sins punished in, 208.

Kripa, s. of Satyadhriti, 454.

Kripá, d. of Śatyadhriti, 454. w. of Drońa, ib. a river, 185, n. 80.

Kriśáśwa, a sage, married to two of Daksha's daughters, 19. their children, personified weapons, 123, n. 26. a king, s. of Sahadeva, 354. s. of Sanhatáśwa, 362.

Krishńa, s. of Vasudeva and Devakí, 440. 502. an Avatára of Vishńu, 492, n. 2, 3. of one of Vishńu's hairs, 498. his birth, 503. brought up by Nanda and Yaśodá, 453. kills Pútaná, 506. overturns a waggon, 508, throws down two trees, 509. subdues and banishes Kálíya, 512. is hymned by him, 515. prohibits the worship of Indra, 524. lifts up Govarddhana, 527. made monarch of kine, 529. younger brother of Indra, ib. n. 2. sports with the Gopís, 531. kills Arisht́a, 536. kills Keśin, 539. hymned by Akrúra, 547. accompanies him to Mathurá, 548. kills Kansa's washerman, 549. makes Kubjá. straight, 550. breaks a bow, 551. kills Kansa's elephant, 555. kills Cháńúra, 557. kills Kansa, 558. makes Ugrasena king, 560. studies under Sándípani, 561. kills Panchajana, 562. besieged in Mathurá, 563. builds Dwáraká, 566. destroys Kálayavana, 567. goes to Dwáraká, 569. accused falsely of purloining the Syamantaka jewel by killing Prasena, 426. recovers the jewel from Jámbavat, 427. marries Jámbavatí, ib. marries Satyabhámá, 428. kills Śatadhanwan, 430. discovers the jewel in Akrúra's possession, 432. acquitted of the theft, 433. carries off Rukminí, 573. his other wives, 578. slays Mura, 582. kills Naraka, ib. hymned by Adití, 585. visits Indra, and carries away the Párijáta tree, 586. marries sixteen thousand princesses, 590. his sons, 591. rescues Aniruddha from Báńa, 594. overpowers Śiva, 595. propitiated by him, 596. kills Pauńd́raka, 599. burns Benares, 600. recalled by the gods to heaven, 607. causes the destruction of the Yádavas, 610, is shot by a hunter, 612. his wives burn, 613.

Krishńa, s. of Havirdhána, 106. one of the Andhra princes, 472.

Krishńá, a hell, 207. sins punished in, 209.

Krishńá, a river, 184. and n. 64.

Krishńa-dwaipáyana, s. of Paráśara and Satyavatí, 459, n. 4. the last Vyása, 273. author of the Mahábhárata, 275. arranger of the Vedas, &c. 276.

Krishńaveńá, a river, 183.

Krishńaveńí, a river, 176. the Krishńa, ib. n. 5.

Krita, first Yuga or age; its duration, 23, n. 4.

Krita, s. of Kritaratha, 390. s. of Sannatimat, compiler of Sanhitás of the Vedas, 453.

Kritadhwaja, s. of Dharmadhwaja, 645.

Kritágni, a prince, 417.

Krítaka, s. of Vasudeva, 439. s. of Chyavana, 455.

Kritamálá, a river, 176. 185, n. 80.

Kritanjaya, a Vyása, 273. a prince, 463.

Kritasmara, a mountain, 180, n. 3.

Kritaratha, a prince, 390.

Kritavarman, s. of Dhanaka, 417. s. of Hridíka, 436.

Kritavírya, a prince, 417.

Kritaujas, a prince, 417.

Kriti, s. of Bahuláśwa, 391. s. of Nahusha, 413. a teacher of the Sáma-veda, 282.

Kritiráta, a prince, 390.

Krittiká, a lunar mansion, 224. 226, n. 21.

Kritwí, w. of Anuha, 452.

Krityá, a river, 182.

Kriyá, 'devotion,' d. of Daksha, w. of Dharma, 54. w. of Kratu, 55, n. 12. a magical being, 599.

Krodha, s. of Brahmá, 50, n. 2. s. of Mrityu, 56. s. of Lobha and Nikrití, ib. n. 14.

Krodhavasá, d. of Daksha, w. of Kaśyapa, 122.

Krosht́ri, s. of Yadu, 416. his sons, 420.

Kshana, thirty Kalás, 22, n. 3. three Nimeshas, ib.

Kshamá, 'patience,' d. of Daksha, w. of Pulaha, 54.

Kshatradharman, a prince, 412.

Kshatraujas, a prince, 466.

Kshatravriddha, s. of Ayes, 406. his descendants, ib. other descendants, 412.

Kshatriyas, born from the breast of Brahmá, 44. duties of, 292. destroyed by Paraśuráma, 403. how preserved, 404, n. 21. races of, become Brahmans, 359, n. 6.405, 23. 448. 451. 454.

Kshatropakshatra, a prince, 435.

Kshema, s. of Dharma, 55.

Kshemadhanwan, a prince, 386.

Kshemadharman, a prince, 466.

Kshemaka, last of the race of Puru, 462.

Kshemári, a prince, 390.

Kshemya, s. of Ugráyudha, 453. s. of Śuchi, 465.

Kshetrajna, 'embodied spirit,' a form of Vishńu, 14, n. 21.

Kshudraka, s. of Prasenajit, 464.

Kubjá made straight by Krishńa, 550.

Kuchírá, a river, 183.

Kuhu, d. of Angiras, 82. a river, 185, n. 80. last day of the moon's wane, 225.

Kukkura, s. of Andhaka, 435.

Kukkuras, a people, 193.

Kukkurángáras, a people, 193, n. 120.

Kukshí, d. of Priyavrata, 161.

Kukuras, a people, 187.

Kuládhya (Kuśádhya), a country, 188.

Kulaparvatas, mountain ranges in central India, 174.

Kulatthas, a people, 194.

Kulindas, a people, 193.

Kulindápatyakas, a people, 192.

Kulútas, a people, 191, n. 86.

Kumára, a Prajápati, 50, n. 2. 8. of the Vasu Agni, 120.

Kumárí, a river, 176.

Kumáriká, a division of Bhárata-varsha, 175, n. 3.

Kumbhaka, suspension of breath, 653.

Kumbhakarńa, s. of Visravas, 83, n. 5.

Kumuda, a minor Dwípa, 175, n. 3. a mountain, 168, n. 6.

Kumudádi, teacher of the Atharva-veda, 283.

Kumudvatí, a river, 185, n. 80.

Kuńd́aka, s. of Kshudraka, 464.

Kuńd́alá, a river, 183.

Kundinapur, capital of Vidarbha, 473.

Kuni, a prince, 390.

Kuntalas, a people, 185. 190. 192.

Kunthakas, a people, 193.

Kunti, s. of Dharmanetra, 416. s. of Kratha, 422. Kunti (Pritha), d. of Śara, 437. adopted by Kuntibhoja, and married to Páńd́u, ib. her sons, ib. and 459.

Kuntibhoja, adopts Prithá, 437.

Kuntikas, a people, 192, n. 114.

Kuntis, a people, 187.

Kupathas, a people, 194, n. 148.

Kurari, a mountain, 169.

Kúrma Puráńa, 284. analysis of, xlix.

Kuru, s. of Agnídhra, 162. k. of the country between the Śweta and Śringaván mountains, 163. s. of Samvarańa, 455.

Kurus, a people of Bhárata, 176. 177, n. 6. 185.

Kuruvarńakas, a people, 192.

Kuruvatsa, a prince, 423.

Kuśa, 'sacrificial' grass, 106, n. 3. name of a Dwípa, 166. people, mountains, rivers of, 199.

Kuśa, s. of Ráma, 385. k. of Kuśasthalí, 386, n. 17. s. of Valákáśwa, 399.

Kuśachírá, a river, 183.

Kuśadhárá, a river, 183.

Kuśadhwaja, k. of Káśí, 390. of Sankáśya, ib. n. 5.

Kuśágra, s. of Vrihadratha, 455.

Kuśalas, a people, 190.

Kuśámba, a prince, s. of Kuśa, 399. founder of Kauśámbi, ib. n. 9.

Kuśanábha, a prince, 399.

Kuśańd́as (Kuśádhyas), a people, 185, n. 7.

Kuśasthalí, a city, 355. also Dwáraká, 356.

Kuśavindus, a people, 192.

Kushídi, teacher of the Sáma-veda, 282.

Kushmáńd́as, a class of divinities, 90.

Kuśika, a prince, 399, n. 9.

Kút́aka, a mountain, 180, n. 3.

Kút́aśaila, a mountain, 180, n. 3.

Kuthumi, teacher of the Sáma-veda, 282.

Kut́t́aparántas, a people, 190.

Kuvalayáśwa, s. of Vrihadaśwa, 361. a name of Pratarddana, 408.

Kuvera, s. of Visravas, 83, n. 5. lord of wealth, and k. of the Yakshas, 153, n. 1.

Laghu, a measure of time, fifteen Kásht́hás, 22, n. 3.

Lajjá, 'modesty,' d. of Daksha, w. of Dharma, 54.

Lakshmańa, s. of Daśaratha, 384.

Lakshmańá, w. of Krishńa, 578.

Lakshmí, 'prosperity,' d. of Daksha, w. of Dharma, 54. 119. n. 12. d. of Bhrigu, 59. 82. wife and counterpart of Vishńu, 60. born from the ocean, and taken by Vishńu, 76. hymned by Indra, 78.

Lálábhaksha, a hell, 207. sins punished in, 208.

Lambá, d. of Daksha, w. of Dharma, 119.

Lambodara, a prince, 472.

Land, measures of, 45, n. 6.

Lángalas, a people, 192, n. 97.

Lángali, teacher of the Sáma-veda, 282.

Lángaliní, a river, 185, n. 80.

Langlois, translator of the Hari-vanśa, lix.

Lanká, an island, 175, n. 3.

Lauhityá, a river, 184. the Brahmaputra, ib. n. 75.

Lava, s. of Ráma, 385. k. of Śrávastí, 386, n. 17.

Lava, a measure of time, three Vedhas, 22, n. 3.

Lavańa, an Asura, 385. a hell, 207. crimes punished in, 208.

Lekhas, a class of deities, 263.

Leśa, s. of Suhotra, 406.

Libations, how offered, 302.

Liberation, when effected, 658.

Light, or fire, the element, 16. see Tejas.

Linga Puráńa, 284. analysis of, xlii.

Lobha, s. of Brahmá, 50. 212, s. of Dharma, 55. s. of Adharma; married to Nikrití; their progeny, 56, n. 14.

Lohatariní or Lohacháriní, a river, 182.

Lohitas, a class of deities, 268.

Lokákshi, teacher of the Sáma-veda, 282.

Lokáloka mountain, 202.

Lokapálas, four, 153. 226. eight, 169, n. 10.

Lokas, 'worlds' or 'spheres,' 48, n. 10. described, 212.

Lomaharshańa, name of Súta, 276.

Macrobius teaches God the limit of the universe, 215, n. 9.

Mada, s. of Brahmá, 50, n. 2.

Madayantí, w. of Saudása, 381,

Mádhava, a month, 225.

Mádhavas, a tribe, descendants of Madhu the son of Vrisha, 418.

Madhu, a month, 225:

Madhu, s. of Kárttavírya, 417. s. of Vrisha, 418, s. of Devakshatra, 422. an Asura, killed by Śatrughna, 385.

Madhumattas, a people, 191.

Madhuvana, site of Mathura; 90.

Madhuváhiní, a river, 183.

Madhwácharya, date of,x.

Madhyadina, s. of Kalpa, 58, n. 1.

Madhyandina, teacher of the white Yajush, 281, n. 5.

Madirá, w. of Vasudeva, 439.

Madra, s. of Śivi, 444.

Madrá, a river, 185, n. 80.

Madrabhujingas, a people, 187.

Madras, a people, 177. and n. 6.

Mádreyas, a people, 185.

Mádrí, w. of Páńd́u, 437. 459. w. of Krishńa, 578.

Magadhá, a country; kings of, 456.

Mágadha, 'bard,' origin of, 102.

Mágadhas, a people, 177. and n. 6. 188.

Maghá, a lunar mansion, 226, n. 21.

Mágha, a month, 225, n. 19.

Mahábhadra, a lake, 169.

Mahábhárata, a heroic poem, composed by Vyása, 275. lviii.

Mahábhoja, s, of Satwata, 424.

Mahádeva, a Rudra, 58.

Mahádhriti, a prince, 390.

Mahágaurí, a river, 184.

Mahájwála, a hell, 207. crimes punished in, 208.

Mahámanas, a prince, 444.

Mahámani, a prince, 444.

Mahámoha, 'extreme illusion;' kind of ignorance, 34, n. 2.

Mahán, a Rudra, 59, n. 4.

Mahánábha, s. of Hirańyáksha, 147.

Mahánada, a river, 185, n. 80.

Mahánandi, s. of Nandivarddhana, 467.

Mahánila, a serpent, 149, n. 16.

Mahánta, s. of Dhímat, 165.

Mahápadma, a serpent, s. of Kadru, 149. a king, s. of Mahánanda, 467.

Mahapagá, a river, 183, n. 54.

Mahápurusha, name of Vishńu, 2. 'supreme spirit,' ib. n. 2.

Mahárásht́ra, a country, 188, n. 38.

Mahar-loka, heaven of celestials, 48, n. 10. site of, 213. remains at a Pralaya, 632.

Mahároman, a prince, 390.

Mahaswat, a prince, 387.

Mahat, 'intellect,' first product of Pradhána, 14. synonymes and definitions, 14, n. 22, threefold: origin of Ahankára, 15.

Mahátala, a division of Pátála, 204.

Mahávíchi, a hell, 207, n. 2.

Mahávíra, s. of Priyavrata, 162, n. 2. son of Savana, 200.

Mahávíra, a division of Pushkara-dwípa, 200.

Mahávírya, s. of Vrihaduktha, 390, s. of Bhavanmanyu, 450.

Mahávishubha, equinoctial period, 225.

Mahá-yajnas, five, 294, n. 3.

Maháyuga, aggregate of four ages, 24, n. 4.

Mahendra, a range of mountains, 174. a star, 241.

Mahendrá, a river, 183.

Maheśwara produces Vírabhadra, 65, sends him to disturb Daksha's sacrifice, 66.

Máheyas, a people, 190.

Mahí, a river, 185, n. 80.

Máhikas (Mahishas), a people, 188.

Mahínasa, a Rudra, 59, n. 4.

Máhishakas, a people, 189, n. 54. 192.

Mahishmat, a prince of the Yadu race, 416.

Máhishmatí, a city, 189, n. 54.

Mahitá, a river, 182.

Mahodaya, a city; same as Kanoj, 399, n. 9.

Mahopamá, a river, 183.

Mahyuttaras, a people, 190.

Maináka, s. of Himavat, 85, n. 11. a mountain, 180, n. 3.

Maitreya, disciple of Paráśara, to whom the Vishńu Puráńa is related in reply to his inquiries, 3. a Rishi; s. of Kusharava; one of the interlocutors of the Bhágavata, 3, n. 10. s. of Mitráyu, 454, n. 53.

Maitreyas, a tribe of Brahmans from Mitrayu, 454, n. 53.

Maitrí, 'friendship,' d. of Daksha, w, of Dharma, 55, n. 12.

Mákandí, a city, 187, n. 20. 454, n. 49.

Makarí, a river, 183.

Maladas, a people, 190, n. 70.

Malajas, a people, 190.

Málas, a people, 185. and n. 5.

Málavánas, a people, 193.

Málávarttis, a people, 185, n. 5.

Málavas, a people, 177. and n. 6. 193.

Malaya, a chain of mountains, 174.

Malayas, a people, 188.

Malina, s. of Tansu, 448, n. 12.

Mallas, a people, 188.

Mallarásht́ra, a country, 188.

Mallavas, a people, 193.

Mályaván, a mountain at the base of Meru, 169.

Manas, 'mind,' synonyme of Mahut, 14, n. 22.

Mánasa, a form of Vishńu, 265.

Mánasa, a lake, 169.

Mánasottara mountain, 200. cities of the gods on, 218.

Manaswiní, w. of Mrikańd́a, 82, n. 1.

Manasyu, s. of Mahánta, 165. s. of Pravíra, 447.

Mánavarjjakas, a people, 190,

Mancha, a platform, 553, note 4.

Mandagá, a river, 185, 11. 80.

Mandahára, an island, 175, n. 3.

Mańd́akas, a people, 187, 193, n. 132.

Mandákiní, a river, 184.

Mandaváhiní, a river, 184.

Mándehas, enemies of the sun, 222.

Mándhátri, a prince, s. of Yuvanáśwa, 363.

Máńd́ukeya, teacher of the Rig-veda, 277.

Mangala, 'Mars,' s. of Śarva, 19.

Mangala-prastha, a mountain, 180, n. 3.

Mańi, a serpent, 149, n. 16.

Manidhána, a king, 480.

Maningá, a river, 184.

Manjulá, a river, 184.

Manojava, s. of the Rudra Iśána, 59, s. of the Vasu Anila, 120. Indra of the sixth Manwantara, 263.

Manu, a sage presiding over a Manwantara, 23. computation of time of, 26, note, of the first period, 51. of the second, 260. third, 261, fourth and fifth, 262. sixth, 263. seventh, 264. eighth, 267. ninth to the twelfth, 268. thirteenth and fourteenth, 269. sons of each, 261, &c.

Manu, a Rudra, 59, n. 4. s. of Krisáśwa, 123, n. 26.

Manwantara, nature and duration of, 24, n. 6. Indras, Manus, &c. of, 259.

Marietta, s. of Sunda, 147, n. 1.

Maríchi, a Prajápati, 49. marries Sambhúti, 54. his posterity, 82, n. 2.

Maríchigarbhas, a class of deities, 268.

Márishá, d. of Kańd́u and Pramlochá, 113. her former life, 114. married to the Prachetasas, 115.

Márkańd́eya, s. of Mrikańd́a, 82.

Márkańd́eya Puráńa, named, 284. analysis of, xxxiii. Marriage, directions for, 298. modes of, 299.

Mársht́i, s. of Sárańa, 439.

Marsht́ímat, e. of Sárańa, 439.

Márttikavatas, princes of Mrittikávatí, 424.

Mara, s. of Śíghra, 387. still living, ib. s. of Śíghraga, 384, n. 15. s, of Haryaswa, 390.

Marubhaumas, a people, 189, n. 63.

Marudeva, a prince, 463.

Marut-loka, heaven of the winds and Vaiśyas, 48, n. 10.

Maruts or 'winds,' forty-nine, the children of Diti, 152. sons of Marutwatí, 120. give Bharadwaja to Bharata, 449, n. 15.

Marutta, s. of Avikshit, 352. his magnificence, 353. s. of Karandhama, 442.

Marutwatí, d. of Daksha, w. of Dharma, 119. Mathura, a holy city, founded by Śatrughna, 90. conquered by him, 385.

Mati, 'understanding,' synonyme of Mahat, 14, n. 22.

Matinára, s. of Riksha, 447, n. 1.

Matkuńá, a river, 185, n. 80.

Mátsya, teacher of the Rig-veda, 277, n. 8.

Matsya, a minor Dwípa, 175, n. 3,

Matsya Puráńa, notice of, 284. analysis of, li.

Mátsyas, a people, 185, n. 6. 186, n. 12.

Maudga, teacher of the Sáma-veda, 282.

Maudgalyas, a class of Brahmans, 454.

Maunas, a race of kings, 475, n. 64.

Mauneyas, a tribe of Gandharbas, 370.

Mauryas, kings of Magadhá, 468.

Maya, a Dánava, 148, n. 11.

Máyá, personified active will of the Creator, 21, n. 1. d. of Adharma, 55, n. 14. d. of Anrita, 56.

Máyádeví, finds and marries Pradyumna, 576. formerly Ratí, 577.

Measures, of time, 22. of land, 45, n. 6.

Medha, s. of Priyavrata, 162.

Medha, intelligence,' d. of Daksha, w. of Dharma, 54.

Medhatithi, s. of Priyavrata, 162. k. of Plaksha-dwípa, ib. his sons, 197. s. of Kańwa, 448. 452.

Medhávin, a prince, 462.

Medicine, branches and teachers of, 407, n. 11.

Meghaswáti, a prince, 472.

Mekala, a Rishi, father of Narmadá, 186, n. 18.

Mekalá, the Narmadá, 186, n. 18.

Mekalas, a people, 186.

Men proceeded from Brahmá, 40.

Mená, d. of the Pitris, 84. d. of Meru, w. of Himavat, 85, n. 11.

Mená (Sená), a river, 183.

Menaká, a divine nymph, 150, n. 21.

Mendicant, duties of, 295.

Meru, w. of Nábhi, 163.

Meru, mountain in the centre of Jambu-dwípa, 166. its dimensions and form, 167. and n. 2. mountain-ridges, cities of the gods, 169. rivers, 170. situation, 171. boundaries, 172. Merubhútas, a people, 189.

Meru-mandara mountain, south of Meru, 168, n. 6.

Meru-sávarńis, the ninth to the twelfth Manu, 268, n. 8.

Mímánsá, 'theology,' 284.

Mínaratha, a prince, 390.

Mind, an organ of sense, 18.

Misrakeśí, a nymph, 150, n. 21.

Mithi, a prince, s. of Nimi, 389. father of Janaka, ib. n. 3.

Mithilá, a country, 389, n. 3.

Mitra, an Áditya, 122. presides over the organs of excretion, 17, n. 28. s. of Vaśisht́ha, 83, n. 8.

Mitrasaha, s. of Sudása, a prince, 380.

Mitravrindá, w. of Krishńa, 578.

Mitrayu, a teacher of the Puráńas, 283. s. of Divodása, 454.

Mlechchas, degraded Kshatriyas, 375. people of the west and south of India, 376, n. 18. 442, n. 4. subjects of Turvasu, ib. n. 5. people of the north, 443. kings of, 477. 482, n. 76.

Moha, 'stupefaction,' a property of sensible objects, 17, n. 27. a kind of ignorance, 34, n. 2.

Moha, s. of Brahmá, 50, n. 2.

Monotheism of the Puráńas, 19, n. 33.

Months, four kinds, 223, n. 16.

Moon, produced from the ocean, 76. chariot and horses of, &c. 237. source of ambrosia, ib.

Mot, of the Phœnicians; analogy of with Mahat, q. v., 13, n. 19.

Mountains, boundary; of the earth, 167. of Meru, 169. 171. of Bhárata-varsha, 174. of the different Dwípas, 197, et seq.

Mountaineers, tribes of, 101, n. 4.

Mrigavíthí, a division of the lunar mansions, 226, n. 21.

Mridu, a prince, 462.

Mridura, a prince, 435.

Mrigaśiras, a lunar mansion, 226, n. 21.

Mrigavyádha, a Rudra, 121.

Mrikańd́a, s. of Vidhátri and Niryati, 82.

Mrittikávatí, a city, 424.

Mrityu, 'death,' s. of Brahmá, 50, n. 2. s. of Bhaya; his children, 56. s. of Kali, 56, n. 14. a Rudra, 121, n. 17. a Vyása, 272.

Muchukunda, s. of Mándhátri, 363. destroys Kálayavana, 567. praises Krishńa, 567. goes to Gandhamádana, 569.

Muda, s. of Dharma, 55, n. 13.

Mudgala, teacher of the Rig-veda, 277. a prince, s. of Haryaswa, 454.

Muhitá, a river, 182, n. 16.

Muhúrtta, a measure of time, thirty Kalás, 22. twelve Kshanas; thirty Kalás and one-tenth; two Nárikás, 22, n. 3.

Muhúrttá, d. of Daksha, w. of Dharma, 119.

Múka, s. of Upasunda, 147, n. 1.

Mukhyas, a class of deities, 267.

Muktimatí, a river, 184.

Mukunda, a mountain, 169.

Múlá, a lunar mansion, 226, n. 21.

Múlaka, a prince; also Nárikavacha, 383.

Mummies, prepared by the Hindus, 388, n. 2.

Muńd́as, a race of kings, 474. 475, n. 64.

Muni, any sage, 4, &c.

Muní, d. of Daksha, w. of Kaśyapa, 122.

Munjakeśa, a teacher of the Atharva-veda, 283.

Mura, slain by Krishńa, 582.

Múrttí, 'form,' d. of Daksha, w. of Dharma, 55, n. 12.

Murundas, a race of kings, 475, n. 64.

Musala, 'a club,' born of Śámba for the destruction of the Yádavas, 607.

Múshakas, a people, 192. 193.

Múshikas, a people, 192.

Musht́ika killed by Balaráma, 557.

Nabha, s. of Viprachitti, 148.

Nabhága, s. of Vaivaswata, 348, 15.4. 358.

Nábhága, s. of Nedisht́a, 351. becomes a Vaiśya, 352. s. of Nabhága, 358. s, of Śruta, 379. s, of Yayáti, 384, n. 15.

Nábháganedisht́a, s. of Vaivaswata, 348, n. 4.

Nabhas, a month, 225.

Nabhas, s. of Nala, 386.

Nabhaswatí, w. of Antardhańa, 106, n. 2.

Nabhasya, a month, 225.

Nábhi, s. of Agnídhra, 162. k. of Hima, ib.

Nága, a mountain-branch of Meru, 169. mountains in India, 180, n. 3.

Nága, a serpent, s. of Kadru, 149.

Nága-dwípa, a division of Bhárata-varsha, 175.

Nagara, a city, 46, n. 6.

Nágas, 'snake-gods,' children of Kadru, 149. harassed by the Gandharbas, 370.

Nágas, kings of Padmávati, 479.

Nágavíthí, d. of Yámí, 120.

Nágavithí, division of the lunar mansions, 226, n. 21.

Nagna, a naked ascetic, 333.

Nagnas, apostates, 334, n. 1. Jains, &c. 339. sin of intercourse with, 345.

Nágnajití, w. of Krishńa, 578.

Nahusha, s. of Ambarísha, 384, n. 15. s. of Ayes, 406. his descendants, 413. legend of, ib. n. 1.

Nahusha, a serpent, 149, n. 16.

Naigama, teacher of the Rig-veda, 278, n. 10.

Naigameya, s. of Kumara, 120.

Naikaprisht́has, a people, 187.

Nairritas, a people, 190.

Naishadha princes, 480, n. 73.

Nakshatra-yoginis, stars of the twenty-seven lunar mansions; daughters of Daksha; wives of Chandra, 123, n. 22.

Nakta, s. of Prithu, 165.

Nakula, s. of Páńd́u, 437. 459.

Nala, a prince, s. of Nishadha, 386. s. of Yadu, 416.

Nálá, a river, 184.

Nalakánakas, a people, 192.

Naliní, a river, 171, n. 12.

Namuchi, s. of Viprachitti, 148.

Nanda, chief of the cowherds, leaves Mathura, 505. goes to Vrindávana, 509. s. of Vasudeva, 439. s. of Mahánanda, 467.

Nandana, grove of Indra, 169.

Nandas, dynasty of, 467.

Nandáyaníya, teacher of the Rig-veda, 278, n. 12.

Nandi, 'delight,' w. of Kama, 55.

Nándimukhas, a class of Pitris, 297. 315.

Nandivardhana, s. of Udávasu, 390. s. of Janaka, 466. s. of Udayáśwa, 467.

Nara, a sage, s. of Dharma, 55, n. 13. s. of Gaya, 165. s. of Sudhriti, 353. s. of Bhavanmanyu, 450.

Nárá, 'waters,' first product of Nara, 28, n. 2.

Nárada, a Prajápati, 49, n. 2. dissuades the sons of Daksha from multiplying their races, 117. cursed by Daksha; by Brahmá; his former birth, &c. 118, n. 10. apprises Kansa of his danger, 498. praises Krishńa, 540.

Nárada Puráńa, analysis of, xxxi.

Náradíya, a Puráńa, 284. xxxi.

Naraka, 'hell,' 48. divisions of, 207.

Naraka, s. of Anrita, 56. s. of Viprachitti, 148. s. of Earth; his tyranny, 581. killed by Krishńa, 582.

Narakas, 'hells' below the earth, 207. punishments inflicted in, ib.

Naras, 'centaurs,' from Brahmá, 42.

Náráyańa, a name of Vishńu, meaning of, 27. a sage, s. of Dharma, 55, n. 13. a prince, 471.

Narishyanta, s. of Vaivaswata, 348. his descendants, 391, n. 20. s. of Marutta, 353.

Náriká, fifteen Laghus, 22, n. 3.

Náríkavacha, a prince, 383.

Narmadá, a river, 176, sister of the Nágas, 370. prayer to her, ib. mother of Trasadasyu, 471.

Nature, a habit, 33, n. 8.

Navalá, d. of Vairaja, w, of Chakshusha Manu, 98.

Navaratha, a prince, 422.

Naya, s. of Dharma, 55.

Nedisht́a, s. of Vaivaswata, 348.

Nichakra, a prince, removes the capital, 461.

Nichitá, a river, 182.

Nidágha, pupil of Ribhu, legend of, 254.

Nidrá, 'sleep,' a form of Brahmá, 40, n. 15. produced from the ocean, 78, n. 8.

Nighna, s. of Anamitra, 425.

Nikrití, d. of Adharma, 56.

Nikumbha, a prince, 362.

Níla, a range of mountains, 167. mountains in Orissa, 180, n. 3.

Níla, s. of Yadu, 416, n. 2. s. of Ajamíd́ha, 453.

Nílalohita, a name of Rudra, 58, n. 2.

Níliní, w. of Ajamíd́ha, 453.

Nimesha, measure of time, 22, n. 3. three Lavas, ibid.

Nimi, s. of Ikshwáku, 357. cursed by Vaśisht́ha, 388. placed on the eyelids of men, 389. s. of Bhajamána, 424.

Nípa, s. of Pára, 452.

Niramitra, s. of Nakula, 460. s. of Khańd́apáni, 462. s. of Ayutáyus, 465.

Nirmánaratis, a class of deities, 268.

Nirrita, a Rudra, 121, n. 17.

Nirukta, an Anga of the Vedas, 284.

Niruktakrit, author of a glossary of the Rig-veda, 278.

Nirvindhyá, a river, 176. 185, n. 80.

Nirvriti, a prince, 422.

Nisatha, s. of Balaráma, 439.

Niśchara, a Rishi, 261.

Niśchirá, a river, 182, n. 17.

Niśchitá, a river, 182.

Nishida, a barbarian, his origin, too.

Nishádas, barbarians, 190.

Nishadha, a range of mountains, south of Meru, 167. east of Meru, 172.

Nishadha, a prince, 386.

Nishadhá, a river, 185, n. 80.

Nishadhas, a people, 190.

Nisítha, s. of Kalpa, 98, n. 1.

Nisunda, s. of Hláda, 147, n. 1.

Nitala, a division of Pátála, 204.

Nivárá, a river, 182.

Niváta-kavachas, a class of Dánavas, 148, n. 12.

Niyama, duties so called, 288, n. 2. 653.

Niyama, s. of Dharma, 55.

Niyatí, w. of Vidhátri, 82. d. of Meru, 85, n. 11.

Niyut, w. of Mahán, 59, n. 4.

Nrichakshu, a prince, 462.

Nriga, s. of Vaivaswata, his descendants, 391, n. 20. changed to a lizard, ib.

Nripanjaya, s. of Suvíra, 453. s. of Medhávin, 462.

Nri-yajna, 'hospitality,' 294, n. 3.

Nyagrodha, s. of Ugrasena, 436.

Nyáya, 'logic.' 284.

Oblations, daily, with fire, 303.

Obsequial rites, three kinds of, 318. by whom performed, ib.

Ocean churned, 75.

Odra, a country, 192, n. 102.

Oghavatí, a river, 183.

Om, mystical and initiatory syllable; the monosyllabic Brahma; a type of the three worlds, of Brahma, of the Vedas, 1, n. 1. 273. type of Vásudeva, 274, n. 6.

Osht́ha-karńakas, a people, 187, n. 22.

Oxydracæ, the Śúdra people, 195, n. 153.

Pádma, 'past' Kalpa, or day of Brahmá, 25.

Padma Puráńa, named, 284. analysis of, xviii.

Padmávatí, a city, 480, n. 70.

Pahlavas, a people, 189, n. 61. 195, n. 158.

Pahnavas, a people, 189. 195. conquered by Sagara, 374.

Paila, pupil of Vyása, 275. compiler of the Rig-veda, 277.

Pákayajna, sort of sacrifice, 292, n. 3.

Paksha, a fortnight, 223.

Pálaka, s. of Pradyota, 466.

Paláśiní, a river, 183.

Pálin, s. of Prithu, 106.

Pálita, a prince, 420. ruler of Videha, 421.

Pampá, a river, 185, n. 80.

Panchadaśa hymns, from Brahmá, 42.

Panchajana, a demon, killed by Krishńa, 562.

Panchajanya, an island, 175, n. 3.

Pánchála, a country, 454, n. 49.

Pancha-lakshana, epithet of the Puráńas, iv.

Pánchalás, a people, 176. 177, n. 6. 185, n. 1. 186. and n. 20. sons of Haryyaśwa, 454.

Panchamí, a river, 183.

Pandara, a mountain, 180, n. 3.

Páńd́u, s. of Dhátri and Áyatí, married to Puńd́ariká, 82, n. 1. s. of Vyása, 459. married to Pritha, 437. their sons, ib.

Pannagári, teacher of the Rig-veda, 278, n. 12.

Pánsurásht́ras, a people, 188.

Pápa, a hell, 207.

Pápahará, a river, 183.

Pára, s. of Anga, 445. s. of Prithusena, 452. s. of Samara, ib.

Pará or Párá, a river, 182, and n. 22.

Pára, mystical meanings of, 113, n. 3.

Páradas, a people, 189, n. 60. conquered by Sagara, 374.

Paramáńu, two equal to one Anu, 22, n. 3.

Param, the duration of Brahmá's life, 22.

Paramatmá, name of Vishńu, 2, n. 2.

Paramesht́hin, s. of Indradyumna, 164. s. of Anu, 444.

Parántas, a people, 189.

Parárddham, half of Brahmá's life, 22. 25. a different period, 630.

Páras, a class of deities, 268.

Parasanchárakas, a people, 193, n. 125.

Paráśara, grandson of Vaśisht́ha, 3. s. of Śakti or Śaktri, 4, n. 12. performs a sacrifice to destroy the Rákshasas, and is stopped by his grandsire, 4. Pulastya teaches him the Vishńu Puráńa, 5. he relates it to Maitreya, 6. one of the Vyásas, 273. teacher of a branch of the Rig-veda, 277. teacher of the Sáma-veda, 282, n. 2.

Párasíkas, a people, 177. and n. 6. 194.

Paraśurama, s. of Jamadagni, 401. beheads his mother, 402. kills the Kshatriyas, 403. gives the earth to the Brahmans, ib. retires to Mahendra mountain, 404.

Páratakas, a people, 194, n. 149.

Paratangańas, a people, 193.

Párávatas, a class of divinities, 260.

Parávrit, a prince, 420.

Párijáta tree, produced from the ocean, 76. taken away from heaven by Krishńa, 586. returns thither, 613.

Paríkshit, s. of Kuru, 455. s. of Abhimanyu, 460. made king, 619. Bhágavata related to him, xxv.

Parińámin, a name of Pradhána, 13, n. 19.

Páripátra, a range of mountains, 174. northern portion of the Vindhya chain, n. a.

Páripátra, a prince, 386.

Pariplava, a prince, 462.

Páriyátra, a mountain-range, west of Meru, 172. same as Páripátra, q. v.

Parivatsara, 'cyclic year,' 224.

Parjanya, k. of clouds, 153, n. 1.

Parjanyá, w. of Maríchi, 83, n. 3.

Parńa, teacher of the white Yajush, 281, n. 5.

Párvańa Śráddhas, worship of progenitors at lunar periods, &c. 322.

Parvas, periods of impurity, 312.

Parvasa, s. of Paurńamása, 82, n. 2.

Parvasí, w. of Parvasa, 82, n. 2.

Párvatíyas, mountaineers, 192.

Paśivát́as, a people, 193.

Paśupati, a Rudra, 58.

Paśuyajna, 'animal sacrifice,' 275, n. 1.

Pátála, regions below the earth; description of, 204. name of one division of, ib, cities of, 205, n. 3.

Patala, a sun, 632, n. 6.

Pátálavatí, a river, 183.

Pát́aliputra, capital of Magadhá, 474, n. 63.

Patanga, a mountain, 169. a sun, 632, n. 6.

Path, heavenly, of the Pitris, 226. of the gods, 227. of Vishńu, 228.

Pathya, teacher of the Sáma-veda, 282.

Pat́t́is, a people, 195.

Pat́umat, a prince, 472.

Pat́umitra, a king, 478.

Paulomí, w. of Bhrigu, 82, n. 1.

Paulomas, a class of Dánavas, 148.

Pauńd́raka assumes the title and insignia of Krishńa, 598. is killed by him, 599.

Pauńd́ras, a people, 192.

Pauras, a race of kings, 477.

Pauravas, descendants of Puru, 453.

Pauraví, w. of Vasudeva, 439.

Paurńamása, s. of Maríchi and Sambhúti, 82.

Paurńamásí, day of full moon, 225.

Pausha, a month, 225, n. 19.

Paushyinji (Paushpinji), teacher. of the Sáma-veda, 282.

Pávaka, s. of Agni, 84. s. of Antardhána, 106, n. 2. chief of the Vasus, 153.

Pavamáná, s. of Agni, 84. s. of Antardhána, 106, n. 2.

Pavaní, a river, 171, n. 12.

Pavitrá, a river, 183.

Pavitras, a class of deities, 269.

Payoshńí, a river, 176. Payín Gangá, 181, n. 11.

Phalguna, a month, 225, n. 19.

Pichchhalá, a river, 163.

Pińd́áraka, a tírtha, 606.

Pińd́as, offered at Śráddhas, 315.

Pingala, a Rudra, 121, n. 17.

Pinjalá, a river, 183.

Pípal tree, on Vipula mountain, 168.

Pippala, part of Jambu-dwípa, 166, n. 1.

Pippaláda, teacher of the Atharva-veda, 283.

Piśáchá, d. of Daksha, w. of Kaśyapa, 122, n. 19.

Piśáchas, born from Brahmá, 42. children of Piśáchá, 150, n. 18.

Piśáchiká, a river, 185, n. 80.

Pítha sthanas, where Deví is worshipped, 499, n. 26. lvii.

Pitri-loka, heaven of the Pitris and Brahmans, 47. 48, n. 10.

Pitris, proceeded from Brahmá, 40. sons of Angiras, 123, n. 25. path of, 226. classes and kinds of, 322, n. 1. song of, 323. food grateful to, 332. song of, 333.

Pitriyajna, 'obsequial rites,' 294, n. 3.

Pívarí, w, of Vedaśiras, 82, n. 1. d. of, 83, n. 6.

Piyadaśí, inscriptions of, 470, n. 23.

Plaksha, a Dwípa, 166. divisions, mountains, rivers, people of, 197.

Poison, produced from the ocean, 76. drunk by Śiva, 78, note 8.

Poley, translation of the Upanishads by, ii. note 4.

Prabhá, d. of Swarbhánu, 147. w. of Namuchi, mother of Nahusha, ib. n. 5. w. of the sun, 266, n. 1. w. of Kalpa, 98, n. 1.

Prabhákara, a Rishi, 447, n. 8.

Prabhása, a Vasu, 120.

Prabhása, a place of pilgrimage, 561.

Prabháta, s. of the sun, 266, n. 1.

Prachetas, a deity, presides over the tongue, 17, n. 28.

Prachetas, a prince of the race of Druyu, 443.

Prachetasas, ten sons of Práchínavarhish, 107.

Prachínavarhish, s. of Havirdhána, 106.

Prachinvat, s. of Janamejaya, 447.

Práchyas, a people, 192.

Pradarśanas, a class of deities, 261.

Pradhána, 'primary matter,' a form of Vishńu, 9. properties of, 10. and n. 14. same as Prakriti, 10. equipoise of the three qualities, 12, n. 18. 636. one with Brahma, 12. agitated, influenced, or entered into, by Vishńu or Purusha, 13, n. 19. merges into spirit, 636.

Pradyota, a prince, 466.

Pradhańátmá, name of Vishńu, 2, n. 2.

Pradosha, s. of Kalpa, 58, n. 1.

Pradyumna, s. of Krishńa and Rukminí, 574. carried off by Sambara, 575. brought up by Máyádeví, ib. kills Sambara, 576.

Prahláda, s. of Hirańyakaśipu, 124. devotion to Vishńu, 127. persecuted by his father, 128. Vishńu appears to him, 144. makes him k. of the Daityas, 145, 153. his descendants, 147.

Prahládas, a people, 188.

Prajáni, a prince, 352.

Prajápati, a Vyása, 272.

Prajápatis, mind-born sons of Brahmá, variously enumerated, 49, n. 2. born from parts of Brahmá's body; from the fires of a sacrifice; sons (twenty-one) of Daksha, 50, n. 2, married to the daughters of Daksha, 54.

Prajápati-yajna, 'begetting offspring,' 294, n. 3.

Prajná, synonyme of Mahat, 15, note 22.

Prákrita, 'primary creation,' 37, n. 12. 'elemental dissolution,' 12. 630. 635.

Prakriti: see Pradhána.

Pralaya, dissolution,' fourfold, 56. account of, 621. three kinds of, 630. incidental, ib. elemental, 634. final, 638.

Pramlochá, a nymph; her dwelling with Káńd́u, 110. a divine nymph, 150, n. 21.

Pramoda, s. of Brahmá, 50, n. 2.

Práńa, a measure of time, 23, n. 3.

Práńa, s. of Dhátri and Áyatí, 82. a Rishi, 261.

Práńáyáma, 'suppression of breath,' &c. 653

Pránsu, s. of Vaivaswata, 348. s. of Vatsaprí, 352.

Práptí, w. of Kansa, 563.

Prasáda, s. of Dharma, 55, n. 13.

Prasena, s. of Nighna, 425. killed by a lion, 429.

Prasenajit, s, of Kriśáśwa, 362. s. of Ratula, 464

Praśraya, s. of Dharma, 55, n. 13.

Prastára, s. of Udgítha, 165.

Prastútas, a class of deities, 263.

Prasuhmas, a people, 188, n. 46.

Prasusruka, a prince, 384, n. 15. 387.

Prasúti, d. of Swáyambhuva Manu, 53. married to Daksha; their twenty-four daughters, 54. allegorical, 54, n. 12.

Prátah, s. of Kalpa, 58, n. 1.

Pratarddana, s. of Divodása, 407.

Pratibandhaka, a prince, 390.

Pratibimba, 'reflection,' a form of Brahmá, 40, n. 15.

Pratihára, s. of Paramesht́hin, 164.

Pratiharttá, s. of Pratihára, 164.

Pratíkshatra, s. of Kshatravriddha, 412. s. of Samin, 436.

Pratimásyas (Pratimatsyas), a people, 190.

Pratípa, s. of Dilípa, 457.

Pratisarga, 'secondary creation,' 27, n. 1.

Pratisht́hána, capital of Sudyumna, 350.

Prativáha, s. of Śwaphalka, 435.

Prativindhya, s. of Yudhisht́hira, 459.

Prativyoman, a prince, 463.

Pratyáhára, 'control of the senses,' 653.

Pratyaya, a secondary creation, 37, n. 11.

Pratyúsha, a Vasu, 120.

Pravá, d. of Daksha, w. of Kaśyapa, 122, n. 19.

Pravaha, a wind, 240.

Pravará, a river, 183.

Pravilasena, a prince, 473.

Pravíra, s. of Prachinvat, 447. s. of Puru, ib, n. 1. s. of Haryaswa, 454.

Právrisheyas, a people, 190.

Práyaśchitta, 'expiation,' from Brahmá, 42, n. 21.

Prekshágára, a theatre, 553, note 4.

Prinsep, J., publication of the Mahabharata, ix. inscriptions and coins deciphered by, 475, note 63. lxx.

Prishadaśwa, a prince, 371. s. of Anárańya, 371.

Prishadhra, s. of Vaivaśwata, 348. becomes a Śúdra, 351.

Prishata, s. of Somaka, 455.

Prisht́aja, s. of Kumara, 120.

Priśni, s. of Anamitra, 435.

Prithá, d. of Śúra, w. of Páńd́u, 437.

Prithiví, 'earth,' the element, produced from the rudiment of smell, 16. and n. 25.

Prithiví, 'earth' personified; dialogue with Varáha, 29. takes the form of a cow in fear of Prithu, 103. named from him, 104. milked by all beings, ib. see Earth.

Prithu, s. of Vena, how born, 101. conquers the earth, 103. s. of Prastára, 165. s. of Anenas, 361. s. of Samara, 452. s. of Chitraka, 435.

Prithudána, s. of Śaśavindu, 420.

Prithugas, a class of deities, 263.

Prithujaya, s. of Śaśavindu, 420.

Prithukarman, s. of Śaśavindu, 420.

Prithukírtti, s. of Śaśavindu, 420.

Prithuláksha, a prince, 445.

Prithurukman, a prince, 420.

Prithusena, a prince, 452.

Prithuśravas, s. of Śaśavindu, 420.

Prithuyaśas, s. of Śaśavindu, 420.

Prítí, 'affection,' d. of Daksha, w. of Pulastya, 54.

Priyavrata, s. of Swáyambhuva Manu, 53.

Properties of sensible objects, 17, n. 27.

Proshakas, a people, 196.

Prosht́as, a people, 193.

Ptolemy Euergetes, name of in ancient inscription, 470, n. 23.

Pulaha, a Prajápati, 49. marries Kshamá, 54. his posterity, 83.

Pulastya, s. of Brahmá, appears to Paráśara, 5. one of the Prajápatis, 49. marries Prítí, 54. their posterity, 83. and n. 5.

Pulimat, a prince, 473.

Pulindaka, a prince, 47t.

Pulindas, barbarians, 186, n. 15. 193.

Pulomá, d. of Vaiswánara, w. of Kaśyapa, 148.

Puloman, a Dánava, s. of Kaśyapa, 147. s. of Viprachitti, father of Śachí, 148, n. 11.

Pulomárchish, last Andhra prince, 473.

Puman, 'spirit,' 2. 'incorporated spirit,' 2, n. 4.

Punarvasu, a lunar mansion, 226, n. 21.

Punarvasu, a Yádava chief, 436.

Puńd́aríka, a serpent, 149, n. 16. a prince, s. of Nabhas, 386.

Puńd́ariká, w. of Práńa or Páńd́u, 82, n. 1. d. of Vaśisht́ha, 84, n. 8.

Puńd́aríkáksha, a name of Vishńu, 1. 'having eyes like a lotus,' 2, n. 2.

Puńd́ra, s. of Bali, 444.

Puńd́ra, a fabulous city, 231, n. 4.

Puńd́ras, a people, 176. 177, n. 6. 190, n. 73.

Punyá, d. of Kratu, 83, n. 7.

Punyá, a river, 184. and n. 79.

Punyajanas take Kuśasthalí, 358.

Pur, synonyme of Mahat, 14, n. 22.

Púraka, 'inspiration,' 653, n. 10.

Puramáliní, a river, 183.

Puráńas, general character of, iii. subjects of,v. classes of, xii. notices and analyses of them severally, xiv. taught by Vyása, 276. by Súta, 283. Sanhitás of, ib, eighteen named, 284.

Purandara, Indra of the seventh Manwantara, 264.

Puranjaya, s. of Vikukshi, 360. assists the gods; named also Kakutstha, 361. s. of Śrinjaya, 444. s. of Vindhyaśakti, 477.

Purávatí, a river, 183.

Purńáśa (Parńáśa), a river, 184.

Purnotsanga, a prince, 472.

Puru, s. of Chakshusha, 98. s. of Yayáti, 413. k. of the earth, 415. his descendants, 447.

Puruhotra, a prince, 423.

Purujánu, a prince, 453.

Purukutsa, a king to whom the Vishńu Puráńa was narrated, 9. s. of Mándhátri, 363. assists the Nágas, at the prayer of Narmadá, 370.

Purumíd́ha, s. of Hastin, 452.

Purúravas, s. of Budha, 350. his love for Urvaśí, 394. makes fire threefold, 397. traditions of, ib. n. 6. his sons, 398.

Purusha, 'spirit,' a form of Vishńu, 9. name of Mahat, 15, n. 22.

Purushottama, 'supreme spirit,' a name of Vishńu, 8, n. 6.

Purva-bhádrapadá, a lunar mansion, 226, n. 21.

Purvabhirámá, a river, 183.

Purvachitti, a divine nymph, 150, n. 21.

Purvaja, name of Vishńu, 2.

Púrváshád́há, a lunar mansion, 226, n. 21.

Púrva-phálguní, a lunar mansion, 226, n. 21.

Púshan, an Áditya, 122.

Pushkara, s. of Bharata, 385. k. of Pushkaravatí, 386, n. 17.

Pushkara, a Dwípa, 166. description of, 200.

Pushkáravarttakas, a class of clouds, 231, n. 3.

Pushkarin, a prince, 451.

Pushkariní, d. of Anarańya, 98.

Pushpadansht́ra, a serpent, 149, n. 16.

Pushpajátí, a river, 185, n. 80.

Pushpamitra, first Sunga prince, 471. k. of Mekalá, 478.

Pushpavat, a prince, 455.

Pushpaveńí, a river, 184.

Pusht́í, 'thriving,' d. of Daksha, w. of Dharma, 54. d. of Paurńamása, 82, n. 2.

Pushya, a prince, 387.

Pushyá, a lunar mansion, 226, n. 21.

Pútaná, d. of Bali, 147, n. 2. a female Asura, killed by Krishńa, 506.

Pútisrinjayas, a people, 193, n. 136.

Putra, s. of Priyavrata, 162. adopts a religious life, ib.

Púyaváha, a hell, 207. sins punished in, 208.

Qualities, three, Satya, Rajas, Tamas, q. v., 2. see Gunas.

Rága, 'love,' 34, n. 2.

Raghu, a prince, s. of Dírghabáhu, 383. s. of Kakutstha, 384, n. 15. s. of Yadu, 416.

Rahasyá, a river, 182.

Ráhu, obtains a portion of the Amrita; is beheaded by Vishńu; becomes a constellation; causes eclipses, 78. a Dánava, s. of Viprachitti, and Sinhiká, 140, n. 2. 148, n. 10. k. of meteors, 153, n. 1. his car and horses, 240.

Rahula, s. of Śákya, 463, n. 20.

Raibhya, s. of Sumati, 448, n. 12.

Rain, how formed, 230. kinds of, 231.

Raivata, s. of Priyavrata, 162, n. 2. the fifth Manu, 262. his birth, ib. n. 14. his sons, 263. a Rudra, 121. a prince, s. of Revata, visits Brahmá, 355. gives his daughter to Balaráma, 357.

Raivata, a mountain, 180, n. 3.

Raja, s. of Viraja, 165.

Rájá, meaning of, 102, n. 6.

Rájádhideví, d. of Śúra, 437. W. of Jayasena, ib.

Rajání, a river, 183.

Rajarshis, 'royal sages,' 284, n. 8.

Rajas, quality of foulness, passion, activity, 2, n. 5.

Rajas, s. of Vaśisht́ha, 83.

Rájyavarddhana, a prince, 353.

Rájavat, s. of Dyutimat, 82.

Raji, s. of Ayus, 406. his descendants, 411.

Rájní, w. of Vivaswat, 266, n. 1.

Ráká, d. of Angiras, 83.

Ráká, day when the moon is round, 225.

Rakshá (Rákhí), an amulet, 507, n. 3.

Rákshas, s. of Khasá, parent of the Rákshasas, 150, n. 20.

Rákshasas, descendants of Pulastya, 5, n. 13. proceed from Brahmá, 41. children of Surasá, 149, n. 15. of Khasá, 150.

Ráma, s. of Daśaratha, his exploits, 384.

Rámáchandra, a prince, 477.

Rámagiri (Ramtek), a mountain, 180, n. 3.

Ramańas (Ramathas), a people, 194. and n. 150.

Ramańaka, an island, 175, n. 3.

Rámánuja, date of,x.

Rámas, a people, 177. and n. 6.

Rámáyańa, a heroic poem, lviii. epitome of, 384. translations of, 385, n. 16.

Rambha, s. of Ayus, 406. his descendants, 412, n. 2.

Rambha, a nymph, 150, n. 21.

Rammohun Roy, translations from the Vedas, ii.

Ramya, s. of Agnídhra, 162. k. of the country between mount Meru and mount Níla, 163.

Ramyaka, a country, 168.

Rańanjaya, a prince, 463.

Rańastambha, a country, 186, n. 11.

Rantideva, s. of Sankriti, 450.

Rantinára, s. of Riteyu, 447.

Rása dance of Krishńa and the Gopís, 533.

Rasalomá, w. of Mahínasa, 59, n. 4.

Rasátala, a division of Pátála, 204, n. 1.

Rasáyana, a branch of pharmacy, 407, n. 11.

Rasollásá, an original property of man, 45, n. 5.

Rásht́rapála, s. of Ugrasena, 436.

Rásht́rapálá, d. of Ugrasena, 436.

Rathachitrá, a river, 183.

Rathakrit, a Yaksha, 233.

Rathántara, teacher of the Rig-veda, 277, n. 7.

Rathantara, part of the Sáma-veda, from Brahmá, 42.

Rathínara, a prince, 359.

Ratnagarbha, commentator on the Vishńu Puráńa, lxxiv.

Rátri, 'night,' a form of Brahmá, 40.

Rátula, s. of Suddhodana, 463.

Rauchya, the thirteenth Manu, 269. his sons, ib. s. of Ruchi, ib. n. 10. ninth Manu, 268, n. 8.

Raudráśwa, s. of Ahamyati, 447. s. of Puru, ib n. 1.

Raurava, a hell; crimes there punished, 207.

Rávańa, s. of Visravas, 83, n. 5. taken prisoner by Kárttavírya, 417. killed by Ráma, 385.

Ráya, s. of Pururavas, 398, n. 1.

Ráyánaníya, teacher of the Sáma-veda, 282, n. 2.

Rechaka, 'expiration,' 653, n. 10.

Religion, Hindu, periods of,i.

Renuká, w. of Jamadagni, 400. mother of Paraśuráma, 401.

Revanta, s. of Vivaswat by Chháyá, 266. by ib. n. 1.

Revata, s. of Ánartta, 355.

Revatí, d. of Raivata, w. of Balaráma, 357. 439.

Revatí, a lunar mansion, 226, n. 21.

Ribhu, s. of Rudra, 38, n. 13. s. of Brahmá; legend of, 254.

Ribhus, a class of deities, 263, n. 18. 264, n. 20.

Rich: see Rig-veda.

Richa prince, 462.

Richas, hymns of the Rig-veda, 276.

Richas, children of Angiras, 123, n. 25.

Richeyu, s. of Raudráśwa, 447, n. 7.

Richíka, s. of Bhrigu, marries Satyavatí, 399.

Rig (Rich) Veda, from Brahmá, 42, n. 21. taught by Vyása, 275. by Paila, 277. Sanhitás of, ib.

Rijudaśa, s. of Vasudeva, 439.

Riksha, a Vyása, 273. a prince, s. of Ajamíd́ha, 455. s. of Akrodhana, 457.

Riksha, a chain of mountains, 174. in Gondwana, ib. n. 2.

Rińa, a Vyása, 273.

Ripu, s. of Dhruva, 98.

Ripunjaya, s. of Dhruva, 98. s. of Viśwajit, 465. Rishabha, a king, s. of Nábhi, 163. adopts a religious life, ib. first Tírthakára or teacher of Jain doctrines, 164, n. 7. a Rishi, s. of Angiras, 260, n. 4. a prince, s. of Kuśágra, 455.

Rishabha, a mountain, 169. 180, 11.3.

Rishis, seven, same as the Prajapatis, 49, n. 2. attendants on the sun, 233. three classes of, 284. of the Manwantaras; of the first, 49. second, 260. third, 261. fourth and fifth, 262. sixth, 263. seventh, 264. eighth, 267. ninth, tenth, eleventh, twelfth, 268. thirteenth and fourteenth, 269. their office, ib. mocked by the Yádavas, 606.

Rishis, the constellation, revolution of, 485.

Rishiká, a river, 176, n. 5.

Rishíkas, a people, 189, n. 55.

Rishikulyá, a river, 176. the Rasikulia, ib. n. 5.

Rishyamúka, a mountain, 180, n. 3.

Rita, 'truth,' s. of Dharma, 55, n. 13. s. of Vijaya, 390.

Ritadháman, thirteenth Manu, 268, n. 8.

Ritadhwaja, a Rudra, 59, n. 4. a name of Pratarddana, 408.

Riteyu, s. of Raudráśwa, 447.

Ritu, twelfth Masts, 268, n. 8.

Ritudháman, Indra of the twelfth Manwantara, 268.

Ritujit, a prince, 390. '

Rituparńa, a prince, 379.

Rochaná, w. of Vasudeva, 440, n. 2.

Rodha, a hell, 207. crimes there punished, 208.

Rohí, a river, 184.

Rohińí, d. of Surabhi, parent of cattle, 150, n. 19. w. of Mahádeva, a Rudra, 59, w. of Vasudeva, 498. w. of Krishńa, 578.

Rohińí, a lunar mansion, 226, n. 21.

Rohita, ninth Manu, 268, n. 8.

Rohita, also Rohitáśwa, 373, n. 10.

Rohitáśwa, s. of Hariśchandra, 373.

Romaharshańa, a name of Suta, 283. author of a Sanhitá of the Puráńas, ib. narrator of the Puráńas,x.

Romáńas, a people, 192.

Romapáda, s. of Viderbha, 422. s. of Chitraratha, 445.

Rosen, translation of the Rig-veda,i.

Ruchaka, a mountain, 169.

Ruchi, a Prajápati, 49, n. 2. married to Ákútí; their children, 54.

Ruchirá, a river, 185, n. 80.

Ruchiradhi, a prince, 450.

Ruchiráśwa, a prince, 452.

Rudhirándha, a hell, 207. crimes punished in, 209.

Rudiment, or element of an element, 17. see Tanmátra.

Rudra, born from the forehead of Brahmá; becomes androgynous; divided into eleven male, and as many female forms, 51, n. 3. why so named, 58.

Rudrá, w. of Vasudeva, 439, n. 2.

Rudrakálí, a form of Umá, 66.

Rudra-loka, site of, 213, n. 3.

Rudráńí, w. of a Rudra, 59, n. 4.

Rudras, eleven, male and female, 51, eight, 58. their stations; wives and progeny, 59. eleven, 59, n. 4. eleven, sons of Kaśyapa and Surabhí; of Bhúta and Sarúpá; of Brahmá and Surabhí, 121, n. 17. their names, ib. very numerous, 121. children of Surabhí, 150, n. 19.

Rudra-sávarńi, twelfth Manu, 268. s. of Rudra, ib. n. 8. his sons, 269.

Rukmakavacha, a Yádava prince, 420.

Rukmeshu, a prince, 420.

Rukmin, s. of Bhíshmaka, 573. founds Bhojakat́a, 574. killed by Balaráma, 580.

Rukminí, d. of Bhíshmaka, carried off by Krishńa, 573.

mother of Pradyumna, 574. burns with Krishńa's body, 613.

Rúpá, a river, 185, n. 80.

Rúpaváhikas, a people, 187.

Ruruka, a prince, 373.

Rushadru, a prince, 420.

Sabhánara, s. of Anu, 444.

Sacæ: see Śakas.

Sadácháras, 'fixed observances,' 300.

Sadákántá, a river, 183.

Sadánírá, a river, 183.

Sadaśwa, s. of Samara, 452.

Sádhus, 'pious men,' 300.

Sádhyá, d. of Daksha, w. of Dharma, 119.

Sádhyas, a class of gods, sons of Sádhyá, 120. their number and names, n. 14. gods of the present period, 264, n. 20,

Sadwatí, w. of Agni, 83, n. 3. d. of Pulastya, 83, n. 5.

Sagara, s. of Báhu, subdues the barbarous tribes, 374. imposes marks upon them, 375. his sons destroyed, 378.

Ságara; bed of the ocean dug by the sons of Sagara, 379.

Sahadeva, s. of Śrinjaya, 354. s. of Harshavardhana, 412. s. of Páńd́u, 437. 459. s. of Sudása, 455. s. of Jarásandha, 456. 465. s. of Divákara, 463.

Sahadevá, d. of Devaka, 436.

Sahajanyá, a divine nymph, 150, n. 21.

Sáhanji, a prince, 416.

Saharaksha, s. of Pavamána, 84, n. 9.

Sahas, a month, 225.

Sahasrabala, a prince, 386, n. 19.

Sahasrajit, s. of Yadu, 416. s. of Bhajamána, 424.

Sahasráśwa, a prince, 386, n. 19.

Sahasya, a month, 225.

Sahishńu, s. of Pulaha, 83. s. of Vanakapívat, 83, n. 6.

Sahya, a range of mountains, 174. north part of the western Ghats, ib. n. 2.

Saulkáyani, teacher of the Atharva-veda, 283.

Saindhavas, a people, 177. and n. 6. a school of Brahmans, 283.

Saindhaváyana, teacher of the Atharva-veda, 283.

Śaineyas, sons of Sini, a branch of the Yádavas, 435.

Śainyas, descendants of Śini, 451.

Sainhikeyas, sons of Sinhiká, a class of Dánavas, 148, n. 10.

Śaiśikatas, a people, 192.

Śaiśiri, teacher of the white Yajush, 281, n. 5.

Śaiśireya, teacher of the Rig-veda, 277, n. 8.

Śaiśunága dynasty, 466.

Śaiva, a Puráńa, 284,

Śaivalas, a people, 191.

Śaivya, a river, 183.

Śaivyá, w. of Śatadhanu, 342. w. of Jyámagha, 421.

Śáka, a Dwípa, 116. divisions, mountains, rivers, people of, 199.

Śákalya, teacher of the Rig-veda, 277.

Śákapúrńi, author of a Nirukta, 277. same as Rathántara, ib. n. 9.

Śakas, a people, 188. and n. 43. 188190. 193. conquered by Sagara, 374. kings of their race, 474. 475, n. 64.

Śákha, s. of Kumára, 120.

Śakra, name of Indra, 78, &c. an Áditya, 122.

Sakridgrahas, a people, 194.

Śakti, father of Paráśara, killed by Kalmáshapáda changed to a Rákshasa, 4, n. 12. one of the Vyásas, 273.

Śakti, 'energy,' of three kinds, 655.

Śaktis, female forms of Rudra, white and black, 51, n. 4.

Śaktri, s. of Vaśisht́ha, 84, n. 8. see Śakti.

Śakuní, s. of Hiranyáksha, 147. s. of Daśaratha, 422.

Śakuní, d. of Bali, 147, n. 2.

Śakya, s. of Sanjaya, 463. s. of Śuddhodana, ib. n. 20. teacher of the Buddhists, ib.

Śala, s. of Báhlíka, 459.

Śálagráma, place of pilgrimage, 163. 243.

Śaláká, a branch of surgery, 407.

Śálaváńaka, a people, 193, n. 119.

Śáligotra, teacher of the Sáma-veda, 282, n. 2.

Śálin, teacher of the white Yajush, 281, n. 5.

Śáliśúka, a prince, 470.

Śáliya, teacher of the Rig-veda, 277.

Śálmali (or Śálmala), a Dwípa, 166. divisions, mountains, rivers, people of, 198.

Śálwas, a people, 177. and n. 6. 185.

Śálwasenis, a people, 193.

Śalya, a branch of surgery, 407, n. 11.

Śálya, s. of Viprachitti, 148.

Samádhi, 'end of meditation,' 657.

Sáman: see Sáma-veda.

Samangas, a people, 193.

Samánodakas, relations by offerings of water, 316, n. 7.

Samara, s. of Nípa, 452.

Sáma-veda, from Brahmá, 42. taught by Vyása, 276. Sanhitás of, 282. Jyesht́ha portions of, 325, n. 4.

Samavegavasas, a people, 193.

Śámba, s. of Krishńa, 591. taken prisoner by the Kurus, 601. recovered by Balaráma, 605. cursed by the Rishis, 606.

Sambara carries off Pradyumna, 575. is killed by him, 576.

Sambhala, birthplace of Kalki, 484.

Śambhu, a Rudra, 121.

Śambhu, w. of Dhruva, 98.

Sambhúta, a prince, 371.

Sambhúti, a prince, 371, n. 5.

Sambhúti, 'fitness,' d. of Daksha, w. of Maríchi, 54, their progeny, 82.

'Samíka, s. of Śura, 437.

Śámin, s. of Śúra, 436.

Samíras, a people, 191.

Sampadvasu, a solar ray, 236, n. 3.

Sampára, s. of Samara, 452.

Sámpárayańa, teacher of the white Yajush, 281, n. 5.

Sampáti, s. of Śyeni, 149, n. 13.

Samrát, the Manu of a period, 93, n. 3.

Samrát, d. of Priyavrata, 161.

Samudra, k. of rivers, 153, n. 1.

Sámudrí, d. of Samudra, w. of Prachínavarhish, 85, n. 11.

Samvara, a Daitya and magician, 137. s. of Danu, 147.

Samvarańa, s. of Riksha, 455.

Samvatsara, first year of a cycle, 224. lord of seasons, 153, n. 1.

Samvit, synonyme of Mahat, 15, n. 22.

Sámya, an original property of man, 45, n. 5.

Samyáti, s. of Bahugava, 447, s. of Práchinvat, ib. n. 1.

Samyoga, 'union of contiguity,' 652.

Sanaiśchara, s. of Rudra, 59. s. of the sun, 266. 'Saturn,' his chariot and horses, 240,

Sanaka, s. of Rudra, 38, n. 13.

Sananda, s. of Rudra, 38, n. 13.

Sanátana, s. of Rudra, 38, n. 13.

Sanatkumára, s. of Rudra, 38, n. 13.

Sandanśa, a hell, 207. sins punished in, 209.

Sandhyá, 'twilight,' a form of Brahmá, 40. period preceding a Yuga, 23, n. 4.

Sandhyá, 'twilight,' 222. 'dawn,' ib. prayer to be used at, ib. n. 14. duration of, 223. 'morning and evening,' 308.

Sándípani, tutor of Krishńa and Balaráma, 561.

Sandhyánsa, period succeeding a Yuga, 23, n. 4.

Sandrocottus see Chandragupta, 468.

Sangrámajit, s. of Krishńa, 591.

Sanhatáśwa, a prince, 362.

Sanhitás, of the Rig-veda, 277. of the Yajur-veda, 279. of the Sáma-veda, 282. of the Atharva-veda, ib. of the Puráńas, 283. xi. of the Skanda, xlvi,

Sanhláda, s. of Hirańyakaśipu, 124.

Śani, s. of Atri, 83, n. 4. (Śanaiśchara) s. of the sun, 266. his chariot and horses, 240.

Saníyas, a people, 193.

Sanjaya, s. of Supárśwa, 390. s. of Pratikshatra, 412. s. of Rananjaya, 463.

Sanjná, d. of Viśwakarman, w. of the sun, 266.

Sankalpa, a Prajápati, 49, n. 2.

Sankalpá, d. of Daksha, w, of Dharma, 119.

Śankara, a prince, 384, n. 15.

Śankara, a name of Śiva, 7, n. 1. a Dánava, 147.

Śankara Áchárya, date of,x.

Sankarshańa, name of Balaráma, 440. 498.

Sankáśya, a kingdom, 390, n. 5.

Śankha, s. of Kadru, 149.

Śankha, a minor Dwípa, 175, n. 3.

Śankhakút́a, a mountain, 169.

Śankhanábha, a prince, 386.

Śankhapáda or Śankhapád, s. of Kardama, 83, n. 6. regent of the south, 153. 226.

Śánkhyáyana, teacher of the Rig-veda, 278, n. 13.

Śanku, s. of Ugrasena, 436.

Śankuśiras, a Dánava, 147.

Sankriti, s, of Jayasena, 412. s. of Nara, 450.

Santatí, 'humility,' d. of Daksha, w. of Kratu, 54.

Sannatimat, a prince, 453.

Śanśapáyana, a teacher of the Puráńas, 283.

Sanskáras, initiatory ceremonies at birth, &c. 297.

Śántí, 'placidity,' a property of sensible objects, 17, n. 27.

Śántí, 'expiation,' d. of Daksha, w. of Dharma, 54. w. of Atharvan, 55, n. 12.

Śánti, Indra of the tenth Manwantara, 268. a Brahman, pupil of Angiras, 269, n. 11. a prince, s. of Níla, 453.

Śántidevá, d. of Devaka, 436.

Santána, s. of Ugra, 59.

Śántanu, s. of Pratípa, 457.

Santarddana, s. of Dhrisht́aketu, 437.

Santateyu, a prince, 447.

Santati, s. of Alarka, 409.

Santosha, s. of Dharma, 55.

Saryáti, s. of Vaivaswata, 348. his sons, 358. s. of Nahusha, 413.

Sapińd́ana, ancestral Śráddhas, 318.

Sapińd́as, relations by offerings of food, 316, n. 7.

Sapeyin, teacher of the white Yajush, 281, n. 5.

Saptadaśa, 'hymns,' from Brahmá, 42.

Śaradwat, husband of Ahalyá, 454.

Sárańa, s. of Vasudeva, 439.

Saramá, d. of Daksha, w. of Kaśyapa, 122, n. 19.

Sáraswata, a sage, narrator of the Vishńu Puráńa to Paráśara, 9. a Vyása, 272. s. of Saraswatí, preserver of the Vedas, 285, n. 9.

Sáraswata, a dialect of Sanscrit, lxvii.

Sáraswatas, a class of Brahmans, 285, n. 9.

Saraswatí, d. of Daksha, w. of Dharma, 119, n. 12. goddess of literature, lxvii.

Saraswatí, a river, 180. the Sarsuti, ib. n. 5. the Caggar, 181, n. 7. 182. 184. in the east, 185, n. 80.

Śarayu, a river, 182. the Sarju, ib. n. 19.

Śárimejaya, a prince, 435.

Sarman, a name for a Brahman, 297.

Śarmisht́há, d. of Vrishaparvan, 147. w. of Yayáti, n. 6. story of, 413, n. 3.

Sarpa, a Rudra, 121, n. 17.

Sarpí, w. of the Rudra, Śiva, 59, n. 4.

Sáru, s. of Vasudeva, 439.

Sarva, a Rudra, 58. 121.

Sárvabhauma, a prince, 457.

Sarvaga, s. of Paurńamása, 82, s. of Bhíma, 459, n. 5.

Sarvakáma, a prince, 380.

Sarvasangá, a river, 184.

Sarvatobhadra, a forest, 169.

Sarvatraga, s. of Bhíma, 460.

Śáryatas, sons of Śaryáti, 358.

Śaśa, part of Jambu-dwípa, 166, n. a.

Śaśáda, s. of Ikshwáku, 360.

Śaśadharman, a prince, 470.

Śaśavindu, a prince, 420.

Śaśikas, a people, 189.

Śastra-devatas, deified weapons, children of Krisáśwa, 123, n. 26.

Sáswata, a prince, 390.

Śatabalá, a river, 182.

Śatábhishá, a lunar mansion, 226, n. 21.

Śatadhanu, a pious king, speaks to a heretic, 342. his repeated births, 343. final liberation, 344. s. of Hridika, 436.

Śatadhanwan, kills Śatrajit, 428. killed by Krishńa, 430.

Śatadru, a river, 175. the Setlej, 176, n. 5.

Śatadyumna, s. of Chákshusha, 98. s. of Bhánumat, 390.

Śatajit, s. of Raja, 165. s. of Sahasrajit, 416. s. of Bhajamána, 424.

Śátakarńi, name or title of several Andhra princes, 472. 473.

Śatakumbhá, a river, 182.

Śatánanda, s. of Gautama, 454.

Śatáńika, s. of Nakula, 459. s. of Janamejaya, 461. s. of Vasudána, 462.

Śataratha, s. of Mulaka, 384, n. 15.

Śatarupá, female portion of Brahmá, w. of Swáyambhuva Manu, 51, n. 5, type of many forms; same as Máyá, as Savitrí, 53, n. 5.

Śatasankhyas, a class of deities, 268.

Śatavaláka, teacher of the Rig-veda, 278, n. 10.

Śatáyus, s. of Purúravas, 398.

Satí, 'truth,' d. of Daksha, w. of Bhava, 54. 59. burns herself, 65, n. 4. w. of Angiras, 123, n. 25.

Śatrughna, s. of Daśaratha, 384. takes Mathura, 385. s. of Śwaphalka, 435.

Satrájit, s. of Nighna, friend of Aditya, receives the Syamantaka gem, 425. gives Krishńa his daughter Satyabhámá, 428. killed by Śatadhanwan, ib. name of Pratarddana, 408.

Śatwata, a prince of the Yádava race, 423. his descendants, 424.

Śátwatas, descendants of Satwata, 423.

Satya, quality of goodness or purity, knowledge, quiescence, 2, n. 5, a form of Vishńu, 264.

Satyabhámá, d. of Satrájit, married to Krishńa, 428. 578. desires the Párijáta tree, 586. promotes the quarrel of the Yádavas, 610, n. 11.

Satyadhrita, s. of Pushpavat, 455.

Satyadhriti, s. of Mahávírya, 390. s. of Śarańa, 439. s. of Dhritimat, 453. s. of Śatánanda, 454.

Satyadhwaja, a prince, 390.

Satyahita, teacher of the Rigveda, 277, n. 7.

Satyajit, a prince, 465.

Satyaka, s. of Śini, 435.

Satyakarman, a prince, 446.

Satyaketu, a prince, 409.

Sátyaki, s. of Satyaka; also Yuyudhána, 435.

Satya-loka, 'heaven of truth,' 48, n. 10. site of, 213.

Satyanetra, s. of Atri, 83, n. 4.

Satyaratha, a prince, 390.

Sátyarathi, a prince, 390.

Satyas, a class Of deities, 122, n. 20. 261. 262.

Satyaśravas, teacher of the Rig-veda, 277, n. 7.

Satyaśrí, teacher of the Rig-veda, 277, n. 7.

Satyavák, s. of Chákshusha, 98.

Satyavatí, d. of Gádhi, w. of Richíka, 399. becomes the Kauśikí river, 400, n. 13. mother of Vyása, 459.

Satyavrata, a prince; also Triśanku, 371.

Satyayajna, 'observance of truth,' 294, n. 3.

Saubhari, a sage, 363. marries the daughters of Mándhátri, 366. becomes an ascetic, 369.

Saudása, s. of Sudása, a prince, 380. story of, ib. n. 11. and 381.

Saugata, s. of Daśaratha, 470.

Sauhridas, a people, 192.

Śaunaka, s. of Ghritsamada, 406. s. of Śunaka, ib. n. 7.

Saumitrí, teacher of the Sana-veda, 282, n. 2.

Saumya, a division of Bhárata-varsha, 175.

Saumyas, a class of Pitris, 239, n. 3.

Śaunaka, teacher of the Atharva-veda, 283.

Saurásht́ras, a people, 177. and n. 6.

Sauvalyas (Sauśalyas), a people, 185. and n. 8.

Sauvíras, a people, 177. and n. 6.

Savala (or Savana), s. of Priyavrata, 162. k. of Pushkara, ib. his two sons, 200.

Savaláśwas, sons of Daksha, 117.

Savana, s. of Vaśisht́ha, 83.

Savarńá, d. of Ocean, w. of Práchínavarhis, 107.

Sávarńi, s. of the sun, 266. eighth Manu, 267. his sons, ib.

Savibhása, a sun, 632.

Savitri, an Áditya, 122. a Vyása, 272.

Sávitrí, d. of Daksha, w. of Dharma, 119, n. 12.

Sáya, s. of Kalpa, 58, n. 1.

Schlegel, translation of the Rámáyańa by, 385, n. 16.

Seas, seven, surrounding the seven Dwípas, 166. of salt water, 197. of treacle, 198. of wine, ib. of butter, 199. of curds, ib. of milk, 200. of fresh water, 201.

Selu, a river, 183.

Senajit, s. of Viśwajit, 452. s, of Vrihatkarman, 465.

Senánin, a Rudra, 121, n. 17.

Serpents, proceed from Brahmá, 41. children of Kadru, 149.

Sense, organs of; products of Egotism; presided over by divinities, 17. their number, 18.

Śesha, a Prajápati, 50, n. 2.

Śesha, s. of Kadru, 149. k. of the Nágas, 153. the serpent below Pátála, description of, 205. teacher of astronomy, 206. supports the world upon his head, 206, incarnate as Balaráma, 458. Setu, a prince, 443.

Shańd́as, a people, 187.

Siddhas, their residence, number, and nature, 227. Siddhas, a people, 192.

Siddhi, 'perfection,' d. of Daksha; w. of Dharma, 54.

Siddhis, attributes of perfection, 45,

Śíghra, a prince, 387.

Śíghrá, a river, 183.

Śíghraga, a prince, 384, n. 15.

Sikhańd́ińí, w. of Antardhána, 106.

Śikhivasas, a mountain, 169.

Sikshá, an Anga of the Vedas, 284.

Sindhu, a river, 171, n. 12. of Bhárata-varsha, the Indus, 180. the Kali Sindh, 183, n. 30.

Sindhuka, 472, n. 39. see Sipraka.

Sindhudwípa, a prince, 379.

Sindhupulindas, a people, 186.

Sindhusauvíras, a people, 191.

Sinhalá, an island, 175, n. 3.

Sinhiká, d. of Kaśyapa, w. of Viprachitti, 122, n. 19. 124. 148.

Śinibáhu, a river, 185, n. 80.

Śiníváli, d. of Angiras, 82. day of the moon visible, 225.

Śiprá, a river, 185, n. 80.

Śipraka, first Andhra king, 472.

Síradhwaja, a prince of Mithilá, father of Sítá, 390

Śiśira, a mountain, 169.

Śiśira, teacher of the Rig-veda, 277.

Śiśu, s. of Sárańa, 439.

Śiśumára or 'porpoise' (celestial), 230. represents the stellar sphere, 240.

Śiśunága, a king of Magadhá, 466.

Śiśupála, s. of Damaghosha, 437. his previous births and hostility to Krishńa, ib. obtains felicity, 439.

Śítá, a river, I70.

Sítá, w. of Ráma, 384. d. of Síradhwaja, 390.

Śítánta, a mountain, 169.

Śiteyus, a prince, 420.

Śitoda, a lake, 169.

Śiva, the deity, same as Vishńu in the character of destroyer, 19. born as a Kumára from Brahmá in each Kalpa; of different colours, 39, n. 13. spoils Daksha's sacrifice, 62. bears Alakanandá on his head, 229. intercedes for Báńa, 596. a Rudra, 59. a prince, s. of Uru, 98.

Śivá, w. of Iśána, 59.

Śivá, a river, 183.

Śivas, a class of deities, 261.

Śivaskandha, a prince, 473.

Śivaśrí, a prince, 473.

Śivaswáti, a prince, 473.

Śiva-Upapuráńa, notice of; lvi.

Śivi, s. of Sanhráda, 147. of Prahláda, ib. n. 1. Indra of the fourth Manwantara, 262. a prince, s. of Uśínara, 444.

Skanda, s. of Paśupati, 59.

Skanda Puráńa, parts of, xlv. notice of, 284.

Sleeping, rules of, 309.

Slisht́i, s. of Dhruva, 98.

Smaya, s. of Dharma, 55, n. 13.

Smriti, 'memory,' synonyme of Mahat, 15, n. 22.

Smrití, d. of Daksha, w, of Angiras, 54. their progeny, 82.

Smriti, s. of Dharma, 55, n. 13.

Society, origin and progress of, 45.

Sodhas, a people, 187.

Soka, s. of Mrityu, 56.

Soma, 'the moon,' s. of Atri, 83. king over the constellations, Brahmans, plants, &c. 153. carries off Tárá, 392. has Budha by her, the founder of the lunar race, 393. a Vasu, 120. s. of the Rishi Prabhákara, 447, n. 8.

Somaka, s. of Sahadeva, 455.

Somadatta, k. of Vaiśálí, 354.

Somapás, a class of Pitris, 84, n. 10, 321, n. 1.

Somápi, s. of Sahadeva, 455. 465.

Somasarman, a prince, 470.

Somaśushmápańa, a Vyása, 273.

Somatírtha, a place of pilgrimage, 561, n. 3.

Somayajna, offering of asclepias, 275, n. 1.

Śońa, a river, the Sone, 183.

Śońitapura, city of Báńa, 593.

Spheres of the sun and planets, 212.

Sraddhá, 'faith,' d. of Daksha, w. of Dharma, 54. of Angiras, 55, n. 12.

Śráddha, 'worship of progenitors;' for prosperity, 297, n. 3. 314. different kinds of, ib. n. 1. for kindred newly deceased, 316. monthly, for deceased relatives, 317. annual, 318. occasional, 320. Brahmans to be entertained at, 325. prayers used at, 328. things sacred at, 330. how vitiated, 333.

Śrávańa, a month, 225, n. 19.

Sravańá, a lunar mansion, 226, n. 21.

Śravasta, a prince, 361.

Śrávastí, a city, 361.

Śrí (or Lakshmí), d. of Bhrigu, 59. 80. in all things the counterpart of Vishńu, 60. produced from the ocean, 76. hymned by Indra, 78.

Śrídevá, d. of Devaka, 436.

Śrídhara Swámi, commentator on the Bhágavata, xxix. on the Vishńu Puráńa, lxxiv.

Śríjávańa, s, of Dyutimat, 82, n. 1.

Śringí, a range of mountains, 167.

Śrinjaya, s. of Dhúmráśwa, 354, s. of Śúra, 436. s. of Kálánara, 444. s. of Haryaśwa, 454.

Śrinjayas, a people, 193, n. 136.

Śrí-saila (or Śrí-parvata), a mountain, 180, n. 3.

Śrítala, a division of Pátála, 204, n. 1.

Śroní, a river, 185, n. 80.

Śruta, s. of Dharma, 55. s. of Bhagíratha, 379. s. of Upagu, 390. s. of Krishńa, 591.

Śrutadevá, d. of Śúra, 437. w. of Vriddhaśarman, ib.

Śrutakarman, s. of Sahadeva, 459.

Śrutakírttí, d. of Śúra, 437. w. of Dhrisht́aketu, ib, s. of Arjuna, 459.

Śrutanjaya, a prince, 465.

Śrutasena, s. of Parikshit, 457. 461.

Śrutasoma, s. of Bhíma, 459.

Śrutaśravas, a prince, 455.

Śrutaśravas, d. of Śúra, 437. w. of Damaghosha, ibid.

Śrutavat, s prince, 465.

Śrutáyus, s, of Bhánumitra, 386, n. 19. s. of Arisht́anemi, 390. s. of Purúravas, 398.

Śrutí, d. of Atri, w. of Kardama, 83, n. 4.

Stambha, a Rishi, 260.

Stanabálas, a people, 193, n. 134.

Stanayoshikas, a people, 196.

Sthaleyu, a prince, 447.

Sthańd́ileyu, a prince, 447.

Stoma, 'hymns,' from Brahmá, 42, n. 21.

Student, duties of, 294.

Stuti, 'prayers,' from Brahmá, 42, n. 21.

Subáhu, s. of Śatrughna, 385. k. of Mathurá, 386, n. 17.

Subhása, a prince, 390.

Subhúmi, s. of Ugrasena, 436.

Substance, imperceptible, how perceptible, 32, n. 8.

Suchandra, k. of Vaiśálí, 354.

Sucháru, s. of Krishńa, 578.

Suchcháyá, w. of Dhruva, 98.

Śuchí, s. of Agni, 84. s. of Antardhána, 106, n. 2. s. of Satadyumna, 390. s. of Andhaka, 435. s. of Vipra, 465. Indra of the fourteenth Manwantara, 269.

Śuchí, d. of Kaśyapa, parent of water-fowl, 148.

Śuchi, a month, 228.

Śuchiśravas, a Prajápati, 50, n. 2.

Sudámas, a people, 192.

Sudarśana, a prince, 384, n. 15. 387.

Sudása, s. of Sarvakáma, 380. s. of Chyavana, 455.

Suddhodana, s. of Śákya, 463. father of Śákya, ib. n. 20.

Sudellas (Sudeshńas, Sudesht́as), a people, 188. 190.

Sudeshńa, s. of Krishńa, 578.

Sudeva, s. of Chunchu, 373. s. of Devaka, 436.

Sudháma, a mountain, 180, n. 3.

Sudháman, a Lokapála, s. of Virajas and Gaurí, 82, n. 2. 153. s. of Kardama, 226. and n. 20.

Sudhámas, a class of deities, 261. 268.

Sudhámans, a class of deities, 269.

Sudhanush, s. of Kuru, 455.

Sudhanwan, s. of Sáswata, 390. s. of Satyadhrita, 455.

Sudharman, hall of Indra, given to Ugrasena by Krishńa, 561. returns to heaven, 613.

Sudharmas, a class of deities, 268. 269.

Śudhis, a class of deities, 262.

Sudhriti, a prince, 353.

Sudraci of Pliny, Śúdras, 195, n. 153.

Śúdraka, first Andhra prince, 472, n. 39.

Śúdras, a people, 195, n. 153 481.

Śúdras, from the feet of Brahmá, 44. their duties, 292.

Sudyumna, transformed from Ilá; his sons; k. of Pratisht́hána, 350. s. of Chákshusha, 98. s. of Bhayada, 447.

Sugandhá, bondmaid of Vasudeva. 439, n. 2.

Sugríví, d. of Kaśyapa, parent of horses, &c. 148.

Suhma, s. of Bali, 444.

Suhmas, a people, 188, n. 46.

Suhotra, s. of Kánchana, 398. s. of Kshatravriddha, 406. s. of Vrihatkshatra, 451. s. of Bhumanyu, ib, n. 23. s. of Sudhanush, 455, s. of Sahadeva, 460.

Sujáti, s. of Vitihotra, 418.

Sujyesht́ha, a prince, 471.

Śukala, a country, 177. and n. 6.

Sukálins, a class of Pitris, 321, n. 1.

Sukandakas, a people, 191.

Sukanyá, d. of Saryati, w. of Chyavana, 354.

Śúkara, a hell, 207. crimes there punished, 208.

Sukarman, teacher of the Sáma-veda, 282.

Sukarmans, a class of deities, 269.

Sukarmas, a class of deities, 268.

Suketu, s. of Nandivardhana, 390. s. of Sunítha, 409.

Sukha, s. of Dharma, 55.

Sukhíbala, a prince, 462.

Śukí, d. of Kaśyapa, mother of parrots, &c. 148.

Śukra, s. of Bhava, 59. s. of Vaśisht́ha, 83. s. of Havirdhána, 106. (the planet), his car and horses, 239.

Śukra, a month, 225.

Sukriti, s. of Pritha, 452.

Sukshatra, a prince, 465.

Śuktimat, a mountain chain, the east and north portion of the Vindhya range, 174. 176, n. 5. 421, n. 13.

Śuktimati, a river, 184, n. 73.

Sukumára, a prince, 409.

Sukut́yas, a people, 185.

Súlapáni, chief of the Bhútas, 153, n. 1.

Sulomadhi, last Andhra prince, 473, n. 62.

Sumálya, s, of Mahápadma, 468.

Sumallis, a people, 192.

Sumanas, s. of Uru, 98. s. of Haryaśwa, 371.

Sumanasas, a class of deities, 268.

Sumangá, a river, 184, n. 74.

Sumantu, pupil of Vyása, 276. teacher of the Atharva-veda, 282. s. and pupil of Jaimini, 2S2. a prince, s. of Jahnu, 399.

Sumati, s. of Bharata, 164. fifth Tírthakara, ib. n. 8. s. of Janamejaya, 354. s. of Sagara, 377. s. of Supárśwa, 453. s. of Dridhasena, 465.

Sumati, teacher of the Puráńas, 283.

Sumatí, d. of Kratu, 83, n. 7.

Sumedhasas, a class of deities, 262.

Sumitra, s. of Vrishńi, 424. last of the race of Ikshwáku, 464.

Sun, presides over the eyes, 17, n. 28. his car and horses, 217. his diurnal course, 219. northern and southern declination, 220. harassed by the Mándehas, 222. the cause of rain, 230. his attendants in each month, 233. mystical account of, 236. his functions, ib. his rays, ib. n. 3. his wives and children, 266. ground by Viśwakarman, 267. s, of Adití, and origin of the solar dynasty, 348. gives Yajnawalkya the white Yajush, 281. gives the Syamantaka gem to Satrájit, 425. becomes sevenfold at the end of the world, 632.

Śunahśephas, s. of Viswamitra, 404. legend of, ib. n. 22.

Sunaka, s. of Ghritsamada, 406, n. 7.

Sunakshatra, a prince, 463.

Sunáman, s. of Ugrasena, 436.

Sunasá, a river, 184.

Sunaya, s. of Rita, 390. s. of Pariplava, 462.

Sunayas, a people, 193.

Sunda, s. of Nisunda, 147, n. 1.

Sundara, a prince, 473.

Sundarí, d. of Vaiswánara, 147, n. 7.

Sungas, dynasty of, 470.

Suníka, minister of Ripunjaya, 466.

Sunita, a prince, 465.

Sunítha, s. of Santati, 409. s. of Susheńa, 462.

Sunithá, d. of Mrityu, w. of Anga, 99.

Sunritá, w. of Uttánapáda, 86, n. 1.

Suns, seven, their names, 632.

Sunyabandhu, s. of Trińavindu, 353, n. 25.

Suparńa, a name of Garud́a, 149.

Supárśwa, a mountain, north of Meru, 168.

Supárśwa, s. of Śrutáyus, 390. s. of Drid́hanemi, 453.

Supratítha, a prince, 463.

Suprayogá, a river, 183.

Supreme condition (of Vishńu), 156.

Śúra, s. of Kárttavírya, 417. s. of Vidúratha, 436. s. of Devamid́husha, ib.

Surabhi (cow), produced from the ocean, 76.

Surabhí, d. of Daksha, w. of Kaśyapa, 122.

Śúras, a people, 177. and n. 6.

Surasá, d. of Daksha, w. of Kaśyapa, 122.

Surasá, a river, 176.

Śúrasena, s. of Śatrugna, 385. k. of Mathurá, 386, n. 17. s. of Kárttavírya, 417.

Śúrasenas, a people, 185. Suraseni, ib. n. 2.

Suratha, s. of Jahnu, 457. s. of Kuńd́aka, 464.

Sureśwara, a Rudra, 121, n. 17.

Surgery, branches of, 407, n. u.

Surúpas, a class of deities, 262.

Surochish, s. of Vaśisht́ha, 83, n. 8.

Susandhi, a prince, 387.

Suśánti, a prince, 453.

Suśánti, Indra of the third Manwantara, 261.

Suśarman, a prince, 471.

Susheńa, s. of Vasudeva, 439, s. of Vrishńímat, 462. s, of Krishńa, 578.

Sushumna, a ray of the sun, 236, n. 3.

Suśravas, a Prajápati, 50, n. 2.

Suśruta, a prince, 390. a teacher of medical science, 407, n. 11.

Suśuma, a prince, 465.

Súta, a bard; origin of, 102. pupil of Vyása, 276. teacher of the Puráńas, 283. a generic term for chroniclers and bards, xi.

Sutala, a division of Pátála, 204.

Sutanu, d. of Ugrasena, 436.

Sutapas, s. of Vaśisht́ha, 83. a prince, s. of Hema, 444.

Sutapas, a class of deities, 267.

Sutárá, d. of Śwaphalka, 435.

Suvala, a prince, 465.

Suvámá, a river, 183. the Ram-gangá, ib. n. 53.

Suvarchalá, w. of Rudra, 59.

Suvarńa, a prince, 463.

Suvarńaroman, a prince, 390.

Suvástu, a river, 183.

Suvela, a mountain, 180, n. 3.

Suvibhu, a prince, 409.

Suvíra, s. of Śivi, 444. s. of Kshemya, 453.

Suvrata, a prince, 465.

Suyaśas, s. of Aśokavarddhana, 470.

Swabhávas, characteristics or properties of perceptible things, 34, n. 1.

Śwábhojana, a hell, 207. sins punished in, 209.

Swadhá, 'oblation,' d. of Daksha, w. of the Pitris, 54. w. of Angiras, 123, n. 25. w. of a Rudra, 59, n. 4.

Swáhá, 'offering,' d. of Daksha, w. of Agni, 54. w. of the Rudra Paśupati, 59.

Swáhi, a prince, 420.

Swakshas, a people, 188.

Swamábhák, a sun, 632.

Śwaphalka, marries Gándiní, 431. s, of Priśni, 435.

Swaráj, a solar ray, 236, n. 3.

Swarát, the creator, 93, n. 3.

Swarásht́ras, a people, 189.

Swarbhánu, a Dánava, s. of Kaśyapa, 147. s. of Viprachitti, 148.

Swarga, on Meru, 172.

Swarga, s. of Bhíma, 59.

Swar-loka, site and extent of, 212.

Swarńaprastha, an island, 175, n. 3.

Swárochisha, s. of Swarochish, second Manu, 260. and n. 2. his sons, 261.

Swarúpas, 'forms of things,' 34, n. 1.

Swastyátreyas, a race of Brahmans, 447, n. 8.

Swátí, a lunar mansion, 226, n. 21.

Swáti, s. of Uru, 98.

Swavambhoja, a Yádava chief, 436.

Swayambhu (Brahmá), synonyme of Mahat, 15, n. 22. a Vyása, 272.

Swáyambhuva Manu, born of, and one with, Brahmá, 51, n. 5.

Śweta, s. of Kadru, 149.

Śweta, a range of mountains, 167.

Śweta-dwípa, 'white island,' 200, n. 2.

Syádvádis, 'Jains,' 339, n. 3.

Śyála, offends Gárgya, 565.

Śyáma, s. of Śúra, 437.

Syamantaka jewel, given by the Sun to Satrájit, 425. its properties, ib. taken by Jámbavat, 426. recovered by Krishńa, 427. carried off by Śatadhanwan, 428. transferred to Akrúra, 429. its virtues, 431. remains in Akrúra's keeping, 434.

Syámáyani, teacher of the Yajur-veda, 279, n. 1.

Śyení, d. of Kaśyapa, parent of hawks, 148.

Tadaikyam, 'unity,' 652.

Taittiríya portion of the Yajur-veda, 280.

Taksha, s. of Bharata, 385. k. of Takshaśílá, 386, n. 17.

Takshaka, s. of Kadru, 149.

Tála, a hell, 207. crimes punished in, 208.

Tálajangha, a prince of the Yádava race, 418.

Tálajanghas, a tribe, conquer Báhu, 373. conquered by Sagara, 374. sons of Tálajangha, 418. a branch of the Haihayas, 418, n. 20.

Tálaka, a prince, 473.

Talátala, a division of Pátála, 204, n. 1.

Tamas, quality of darkness, ignorance, inertia, 2, n. 5. kind of ignorance, 34, n. 2. a hell, 207.

Tamas, a prince, 420.

Támasa Manu, s. of Priyavrata, 162, n. 2. 262. his sons, ib.

Tamasá, a river, 184. the Tonse, ib. n. 60.

Támasí, a river, 184.

Tamisra, 'gloom;' kind of ignorance, 34, n. 2.

Támrá, d. of Daksha, w. of Kaśyapa, 122.

Támrá, a river, 183.

Támraliptas (Tamaliptas), a people, 192.

Támrapakshi, s. of Krishńa, 591.

Támraparńí, a river, 176. in Tinnivelly, ib. n. 5.

Támravarńa, a division of Bhárata-varsha, 175.

Támráyani, teacher of the white Yajush, 281, n. 5.

Tanabálas, a people, 193.

Tanayas, a people, 193.

Tandrí, 'sloth,' a form of Brahmá, 40, n. 15.

Tankanas, a people, 194, n. 143.

Tanmátra, rudiment or type of an element; devoid of qualities, 17. same as the properties of an element, 17, n. 26.

Tansu, a prince, 448,

Tansurodha or Tansu, 448, n. 10. 13.

Tapa-loka, sphere of the seven Rishis, 48, n. 10.

Tápaniyas, Brahmans of a branch of the white Yajush, 281, n. 5.

Tapas, a month, 225.

Tapaswin, s. of Chákshusha, 98.

Tapasya, a month, 225.

Tapatí, d. of the sun, 266.

Tápí, a river, 176. the Tapti, n. 5.

Tapo-loka, site of, 213.

Taptakumbha, a hell, 207. crimes punished in, 208.

Taptaloha, a hell, 208.

Tárá, w. of Vrihaspati, carried off by Soma, 392. mother of Budha, 393.

Táraka, s. of Hirańyáksha, s. of Kaśyapa by Danu, 147.

Táraká, d. of Sunda, 147, n. 1.

Tárapíd́a, a prince, 386, n. 19.

Taru, s. of Dhruva, 98, n. 1.

Tejas, 'light' or 'fire,' the element; produced from the rudiment of form or colour, and produces that of taste, 16. and n. 25.

Tigma, a prince, 462.

Tilabháras, a people, 191.

Tilakanijas, a people, 193, n. 115.

Tilottamá, a nymph, 150, n. 21.

Time, a form of Vishńu, 9. (see Kálá); divisions of, 22. 621. 631.

Timí, d. of Daksha, w. of Kaśyapa, 122, n. 19.

Tíragrahas, a people, 190.

Tiryaksrotas, 'creation of animals,' 35.

Titikshá, 'patience,' d. of Daksha, w. of Dharma, 54, n. 12.

Titíkshu, a prince, 444.

Tittiri, a pupil of Yáska, teacher of the Taittiríya Yajush, 280, n. 3.

Tochari, a people, 195, n. 157.

Tomaras, a people, 196.

Toyá, a river, 185, n. 80.

Traiśámba, a prince, 442.

Transmigration, stages of, 210.

Trasadasyu, name of Mándhátri, 362, n. 18. s. of Purukutsa, 371.

Trasareńu, three Ańus, 22, n. 3.

Trayyáruńa, a prince, and author of hymns, 371, n. 6. a Vyásu, 273. s. of Urukshaya, 451.

Treta, second Yuga or age; its duration, 23, n. 4.

Tridháman, a Vyása, 272.

Tridhanwan, a prince, 371.

Tridivá, a river, 182.

Trigarttas, a people, 193.

Trikút́a, a mountain, 169. of Bhárata-varsha, 180, n. 3,

Trimadhu-Brahmans, 325.

Trińa, s. of Uśínara, 444.

Trińáchiketa-Brahmans, 325.

Trińavindu, a Vyása, 273. a prince, s. of Budha, 353.

Tripti, an original property of man, 45, n. 5.

Trisámá, a river, 176.

Triśanku, a prince, elevated to heaven, 371.

Trishńa, s. of Mrityu, 56.

Trishtubh, metre from Brahmá, 42.

Trisuparńa-Brahmans, 325.

Trivrishan, a Vyása, 273.

Trivrit, hymns from Brahmá, 42.

Truth, obligation of, 312.

Truti, three Trasareńus, 22, n. 3.

Tryambaka, a Rudra, 121.

Tukháras (Tusharas), a people, 195, n. 157.

Tulaśí plant, produced from the ocean, 78, note 8.

Tulyatá, an original property of man, 45, n. 5.

Tumburu, a Gandharba, 233.

Tungaprastha, a mountain, 180, n. 3.

Tungavená, a river, 183. the Tambhudra? ib. n. 51.

Tuńd́ikeras, a branch of the Haihaya tribe, 418, n. 20.

Túńi, a prince, 435.

Turvasu, s. of Yayáti, 413. k. of the south-east, 415. his descendants, 442.

Tusháras, a people, 195, n. 157. a race of princes, 474. 475, n. 64.

Tushitas, a class of deities, 122. 260. sons of Kratu; of Vedaśiras, ib. n. 3.

Tusht́í, 'resignation,' d. of Daksha, w. of Dharma, 54. d. of Paurńamása, 82, n. 2.

Tusht́imat, s. of Ugrasena, 436.

Twasht́ri, a Rudra, 121.

Twasht́ri, s. of Manasyu, 165.

Twásht́ri, an Aditya, 122.

Twishá, d. of Paurńamása, 82, n. 2.

Uchchaiśśravas, produced front the ocean, 78, n. chief of horses, 153.

Udaksena, a prince, 453.

Udáradhí, s. of Pusht́i, s. of Dhruva, 98, n. 1.

Udávasu, s. of Janaka, 389, n. 3,

Udayana, s. of Śatánika, 462.

Udayáśwa, s. of Dharbaka, 467.

Udáyin, s. of Vasudeva, 439.

Uddálin, teacher of the white Yajush, 281, n. 5.

Uddhava, goes to Badarikáśrama, 609.

Udgátri, chaunter of prayers and hymns, 276.

Udgítha, s. of Bhava, 165.

Ugra, a Rudra, 58, 121, n. 17.

Ugraretas, a Rudra, 59, n. 4.

Ugrasena, s. of Áhuka, 436. made king by Krishńa, 560. burns himself, 613. s. of Paríkshit, 457. 461.

Ugráyudha, a, of Krita, 453.

Uktha, part of the Sáma-veda, from Brahmá, 42.

Uktha, a prince, 386.

Ulmuka, s. of Balaráma, 439.

Ulúkí, parent of owls, 148, n. 13.

Ulwańa, s. of Vaśisht́ha, 83, n. 8.

Umá, d. of Himaván, w. of Bhava, 59. 85, n. 11. w. of Śiva; her dialogue with him, 64.

Umbrella produced from the ocean, taken by Varuńa, 78, note 8.

Unmáda, 'insanity,' a form of Brahmá, 40, n. 15.

Unnatí, 'elevation,' d. of Daksha, w. of Dharma, 55, n. 12.

Upadánaví, d. of Vrishaparvan, 147. d. of Vaiswánara, and w. of Hirańyáksha, ib. n. 7.

Upadeva, s. of Akrúra, 433. s. of Devaka, 436.

Upadevá, d. of Devaka, 436.

Upagu, a prince, 390.

Upamadgu, a prince, 435.

Upananda, s. of Vasudeva, 439,

Upanidhi, s. of Vasudeva, 439.

Upa-puráńas, eighteen, xiii. names of, lv.

Uparichara, a prince, 455. his sons, ib.

Upasunda, s. of Nisunda, 147, n. 1.

Upavrittas, a people, 189.

Upendra, presides over the feet, 17, n. 28.

Upendra, a name of Krishńa, 528, n. 2.

Upendra, a river, 183.

Urddhabáhu, s. of Vaśisht́ha, 83.

Urja, a Rishi, 260.

Urja, a month, 225.

Úrjjá 'energy,' d. of Daksha, w. of Vaśisht́ha, 54.

Urjjaswatí, d. of Daksha, w. of Dharma, 119, n. 12. d. of Priyavrata, 162, n. 2.

Urjjaváha, a prince, 390.

Uru, s. of Chákshusha, 98.

Urukshaya, a prince, 451.

Urukshepa, a prince, 463.

Urvaśí, a nymph; her love for Purúravas, 394. her children, 398.

Usanas, s. of Vedaśiras; s. of Bhrigu, 82, n. 1. a Vyása, 272. a prince, 420.

Ushá, name of night, 222.

Ushá, w. of Bhava, 59. d. of Báńa; in love with Aniruddha, 592.

Ushadratha, a prince, 444.

Ushńa, a prince, 461.

Uśínara, a prince, 444.

Utkala, s. of Sudyumna, 350.

Utkalas, a people, 186.

Utpalavatí, a river, 184. 185, n. 80.

Uttama, s. of Uttanápáda, 86. s. of Priyavrata. 162, n. 2. a Manu, 261. a Vyása, 273.

Uttamas or Uttámárńas, a people, 186, n. 16.

Uttánapáda, s. of Swáyambhuva Manu, 53.

Uttánavarhish, a prince, 354, n. 30.

Uttara-bhádrapadá, a lunar mansion, 226, n. 21.

Uttara-kuru, a Varsha or country, 168.

Uttara-phálguní, a lunar mansion, 226, n. 21.

Uttaráshád́há, a lunar mansion, 226, n. 21.

Utsavnsanketas (Utsavamanketas), a people, 193, n. 121.

Uttathya, s. of Angiras, 83, n. 3. husband of Mamatá, 449.

Utúlas, a people, 191.

Vách, d. of Daksha, w. of Kaśyapa, 122, n. 19.

Vahni, deity of fire (see Agni), s. of Turvasu, 442.

Vahnijwála, a hell, 207. sins punished in, 209.

Vaibhrája, a forest, 169.

Vaideha, name of Janaka, 389. a country, ib. n. 3.

Vaidehas, a people, 192.

Vaidheya, teacher of the white Yajush, 281, n. 5.

Vaidúrya, a mountain, 169.

Vaikanka, a mountain, 169.

Vaikuntha, heaven of Vishńu, 48, n. 10. form of Vishńu, 265.

Vaikunthas, a class of deities, 122, n. 20. 262.

Vaikrita, secondary creation, 37, n. 12.

Vaimánika, a class of deities, 96, n. 9.

Vaińahotra, a prince, 409.

Vairája, part of the Sáma-veda, from Brahmá, 42.

Vairája, a name of the first Manu, 51, n. 5.

Vairájas, a class of deities, 213. of Pitris, 321, n. 1.

Vairája, portion of the Sáma-veda, from Brahmá, 42.

Vaiśákha, a month, 225, n. 19.

Vaiśákhí, w, of Vasudeva, 439, n. 2.

Vaisáli, w. of Vasudeva, 439.

Vaiśálí, a city, 353. kings of, 354.

Vaiśampáyana, pupil of Vyása, 275. teacher of the Yajur-veda, 279.

Vaishńava, a Puráńa, 284.

Vaiśravana, king of kings, 153.

Vaiśwadeva, worship of the Viśwadevas, 327.

Vaiśwánara, a Dánava, 148, n. 8.

Vaiśwánara, portion of the planetary sphere, 226, n. 21.

Vaiśwanarí, a division of the lunar mansions, 226, n. 21.

Vaiśyas, from the thighs of Brahmá, 44. duties of, 292.

Vaitálaki, teacher of the Rig-veda, 278.

Vaitańd́ya, s. of the Vasu Apa, 120.

Vaitarańí, a hell, 207. sins punished in, 209.

Vaitarańí, a river, 184. in Cuttack, ib. n. 71.

Vaivaśwata, seventh Manu, 264. his sons, ib. s. of the sun, 266. 348. his sons, ib. a Rudra, 121, n. 17.

Vajasaneyi, potion of the Yajur-veda, 281, n. 5.

Vájins, students of the white Yajush, 281.

Vajra, made chief of the Yadu race, 611.

Vajrá, d. of Vaiswánara, 147, n. 7.

Vajramitra, a prince, 471.

Vajranábha, a prince, 386.

Vakras, a people, 188, n. 42.

Vakratapas, a people, 188.

Vaktrayodhi, s. of Viprachitti, 148.

Valáka, teacher of the Rig-veda, 278.

Valákáśwa, a prince, 399.

Valakrama, a mountain, 180, n. 3.

Vallabha, date of,x.

Vallabhas, a people; Vallabhí, a city, 193, n. 129.

Vallirásht́ra, a country, 188, n. 38.

Válmíki, a Vyása, 273.

Váma, a Rudra, 121, n. 17.

Vámadeva, a Rudra, 51, m. 3. 59, n. 4.

Vámana, a form of Vishńu; s. of Kaśyapa, 265. legend of, ib. n. 22.

Vámana, a Puráńa, 284. analysis of, xlvii.

Vanakapívat, s. of Pulaha, 83, n. 6.

Vánaprastha, 'hermit,' duties of, 295.

Vanarájí, bondmaid of Vasudeva, 439, n. 2.

Vánarásyas, a people, 188, n. 40.

Vánavas, a people, 192.

Vánavásakas, a people, 192.

Vánáyas, a people, 192, n. 92.

Vanáyus, s. of Purúravas, 398, n. 1.

Vaneyu, a prince, 447.

Vangas (Bangas), people of Bengal, 188.

Vans Kennedy, notices of the Puráńas, iv. xiii.

Vansadhárá, a river, 185, n. 80.

Vapra, a Vyása, 273.

Vapu, 'body,' d. of Daksha, w. of Dharma, 54.

Vapushmat, s. of Priyavrata and Kámyá, 162. k. of the Dwípa of Sálmali, ib. his sons, 198.

Vará, a river, 183.

Varadá (Warda), a river, 185, n. 80.

Varáha, a form of Vishńu, for the recovery of the earth, 28. praised by the earth, 29. raises it up, 30. his form, 30, n. 6. type of the ritual of the Vedas, 31, n. 7. renews the world, 32.

Váráha, present Kalpa, or day of Brahmá, 28.

Váráha, a Puráńa, 284.

Varáha, a minor Dwípa, 175, n. 3.

Varáha Puráńa, analysis of, xliv.

Varańá, a rivulet, 184.

Varápásis (Varáyásis), a people, 188.

Varchas, s. of the Vasu Soma, 120.

Vareńya, a name of Vishńu, 20, n. 36.

Várhadrathas, kings of Magadhá, 465.

Várhaspatyas, 'heretics,' 340, n. 7.

Varhis, 'sacrificial grass,' 106, n. 3.

Varhishads, a class of Pitris, 84, n. 10. 239, n. 3. 321, n. 1.

Varhishmatí, w. of Priyavrata, 162, n. 1.

Váridhára, a mountain, 162, n. 3.

Varíyas, s. of Pulaha, 83, n. 6.

Varman, name for a Kshatriya, 297.

Varńáśá, a river, 184, n. 62.

Varshas, divisions of Jambu-dwípa, 167.

Várshńeyas, a tribe, 418, n. 19.

Varuna, lord of the waters, 153. gives horses to Richíka, 399. an Aditya, 122.

Varuna, a division of Bhárata-varsha, 175.

Váruńí, the goddess of wine, produced from the ocean, 76. waits on Balaráma, 571.

Vasá, a river, 184.

Vasahanu, a prince, 452.

Vashatkára, 'deified oblation,' 123, n. 27.

Váshkala, s. of Sanhráda, 147. s. of Prahláda, ib. n. 1.

Vaśisht́ha, grandfather of Paráśara; allays his anger, 4. a Prajápati, 49. marries Úrjjá, 54. his sons in the first Manwantara, 83. in the third, 261, n. 8. a Vyása, 272. rebukes Vikukshi, 360. disputes with Viswámitra, ib. n. 11. changed to a starling, 373, n. 9. curses Saudása, 381. and Nimi, 388. is cursed by him, ib.

Vástu, a river, 183.

Vasu, d. of Daksha, w. of Dharma, 119.

Vasu, s. of Kuśa, 399.

Vasubhridyána, s. of Vaśisht́ha, 83, n. 8.

Vasudána, a prince, 462.

Vasudeva, s. of Sara, 436. marries the daughters of Ahuka, ib. imprisoned by Kansa, 498. father of Krishńa, 502. burns himself, 613.

Vasudeva, first Káńwa prince, 471.

Vásudeva, name of Vishńu, 1. s. of Vasudeva, ib. n. 1. abiding and shining in all things, 9, n. 10. one with the three Vedas, 274. one with Om, &c. ib. n. 6. meaning of, 643.

Vásuki, s. of Kadru, 149. k. of the Nágas, 153, n. 1.

Vasumitra, a Sunga prince, 471.

Vasus, sons of Vasu their names, sons, and grandsons, 120.

Vásava, k. of the winds, 153.

Vat́a tree, on Supárśwa, 168.

Vát́adhánas, a people, 189.

Vátajamarathorajas, a people, 192.

Vátáyanas, a people, 192.

Vátápi, s. of Hláda, 147, n. 1. s. of Viprachitti, 148.

Vatsa, a name of Pratarddana, 408. s. of Urukshepa, 463.

Vatsabálaka, s. of Śúra, 436.

Vatsabhúmi, a prince, 409, n. 15.

Vatsaprí, a prince, 352.

Vatsara, s. of Dhruva, 98, n. 1.

Vatsara, fifth cyclic year, 224.

Vatsas, a people, 186, n. 12.

Vatsavyúha, a prince, 463.

Vátsya, teacher of the Rig-veda, 277. of the white Yajush, 281, n. 5.

Vávriddhas, a class of deities, 269.

Váyu or 'wind,' produced from the rudiment of touch; produces that of form, 16. and n. 25, wind, the deity of, k. of the Gandharbas, 153, n. 1.

Váyu Puráńa, analysis of, xxii.

Varuna, s. of Kriśáśwa, 123, n. 26.

Veda, a river, 182, n. 13.

Vedabáhu, s. of Pulastya, 83, n. 5.

Vedamitra, teacher of the Rig-veda, 277.

Vedaná, 'torture.' d. of Anrita, 56.

Vedas, typified by Om, 1, n. 1. of particular sciences; also portions of, from Brahmá, 42, n. 21. divisions and teachers of, 272. 275. &c. translations from,i. religion taught in, ii.

Vedasiní or Vetasiní, a river, 182, n. 13.

Vedaśiras, s. of Márkańd́eya and Murdhanyá, 82. s. of Práńa, 82, n. 1. progenitor of the Bhárgava Brahmans, 82, n. 1. s. of Kriśáśwa, 123, n. 26.

Vedasmrití, a river, 176. the Beos? ib. n. 5.

Vedáśwá, a river, 183.

Vedavatí, a river, 182,

Vedavainásiká, a river, 182, n. 13.

Veda-vyásas, arrangers of the Vedas, 272.

Vedha, one hundred Trutis, 22, n. 3.

Vedhaka, a hell, 208.

Vegavat, a prince, 353.

Vegavatí (Vykí), a river, 185, n. 80.

Vegetables, creation of; kinds of, 35, n. 3.

Velá, d. of Meru, w. of Samudra, 85, n. 11.

Veńa, s. of Anga, 98.

Veńa, a Vyása, 273.

Veńá, a river, 183.

Venkat́a, a mountain, 180, n. 3.

Veńu, a Yádava prince, 416.

Veńuhaya, a prince, 416, n. 3.

Veńuhotra, a prince, 409, n. 15.

Vetravatí, a river, the Betwa, 181.

Vibhíshańa, s. of Visravas, 83, n. 5.

Vibhrája, s. of Sukriti, 452.

Vibhu, Indra, of the fifth Manwantara, 262.

Vibhu, a prince, 409.

Vibudha, a prince, 390.

Vichitravírya, s. of Śántanu, 459.

Vidagdha, teacher of the white Yajush, 281, n. 5.

Vidarbha, s. of Jyámagha, 422.

Vidarbhas, a people, 187.

Videhas, a people, 188.

Vidhátri, s. of Bhrigu, 59. s. of Vishńu and Lakshmí, married to Niryatí, 82.

Vidiśá, a river, 183. the Bess, ib. n. 52.

Vidmisára, a prince, 466.

Vidura, s. of Vyása, 460.

Vidúratha, s. of Bhajamána, 436. s. of Suratha, 457.

Vihangamas, a class of deities, 268.

Vijaya, a prince, s. of Chunchu, 373. s. of Jaya, 390. s. of Sanjaya, 412. s. of Jayadratha, 445, an Andhra prince, 473.

Vijaya, d. of Daksha, w. of Krisáśwa, 123, n. 26.

Vijayas, a people, 188.

Vijitáśwa, s. of Prithu, 106, n. 1.

Vikala, six Práńas, 23, n. 3.

Vikalyas (Vikalpas), a people, 192.

Vikeśí, lv. of Sarva, 59.

Vikránta, a Prajápati, 50, n. 2.

Vikriti, a prince, 422.

Vikukshi, s. of Ikshwáku, 359. named Śaśáda, 360.

Viloman, a Yádava chief, 435.

Vimala, s of Sudyumna, 350, n. 6.

Vimohana, a hell, 207. crimes punished in, 208.

Víná, a river, 182.

Vinadí (Vainádí), a river, 183.

Vinata, s. of Sudyumna, 350.

Vinatá, d. of Daksha, w. of Kaśyapa, 122. w. of Tárksha, 149, n. 15.

Vinaya, s. of Dharma, 55.

Vinda, s. of Jayasena, 437.

Vindhya, a range of mountains, 174. the Sáthpúra range, ib. n. 2.

Vindhyachulukas, a people, 193.

Vindhyamúlikas, a people, 193, n. 126.

Vindhyaśakti, a king, 477.

Vindumatí, w. of Mándhátri, 363.

Vindusára, s. of Chandragupta, 469.

Viníta, s. of Pulastya, 83, n. 5.

Vinśa, a prince, 352.

Vipápá, a river, 181.

Vipáśá, a river, 181. the Beyah or Hyphasis, ib. n. 8.

Vipaśchit, Indra of the second Manwantara, 260.

Vipra, s. of Dhruva, 98. s. of Śrutanjaya, 465.

Viprachitti, a Dánava, 147. his sons, 148. k. of the Dánavas, 153, n. 1.

Vipritha, s. of Chitraka, 435.

Vipula, a mountain, west of Meru, 168.

Vírá, a river, 183.

Vírabhadra, produced from Śiva, 65. spoils Daksha's sacrifice, 67.

Viráj (or Vid́áj), progeny of Swáyambhuva, 52, n. 5. all male animals; all bodily substance, 53, n. 5.

Viraja, s. of Twasht́ri, 165.

Virajas, s. of Paurńamása, 82. s. of Vaśisht́ha, 83, n. 8.

Vírańa, a sage, father of Vírańí, 99, n. 1. of Asikní, 117. teacher of the white Yajush, 281, n. 5.

Vírańí, d. of Vírańa, mother of Chakshusha, 99, n. s.

Vírankará, a river, 183.

Virát, s. of Nara, 165.

Virát́, the material universe, 93, n. 3.

Víravatí, a river, 183.

Virochana, s. of Prahláda, 147.

Viruddhas, a class of deities, 268.

Virúpa, a prince, 359.

Virúpaksha, a Rudra, 121, n. 17.

Visákha, s. of Kumára, 120.

Viśákhá, a lunar mansion, 224. 226, n. 21.

Viśákhayúpa, a prince, 466.

Viśála, s. of Trinavindu, 353.

Viśálá, a city, 353, n. 25.

Viśasana, a hell, 207. crimes punished in, 208.

Visoká, an original property of man, 45, n. 5.

Viśravas, s. of Pulastya, 83, n. 5.

Viśrutavat, a prince, 387.

Vishńu; same with Brahmá, Íśwara, spirit; cause of creation, preservation, and destruction; parent of nature, and material of the universe, 2. 3. 4. 6. origin, end, and substance of the world, 6, n. 16. nature of, 8. four forms of, 9. 154. same with Brahmá, Vishńu, Śiva, as creator, preserver, and destroyer, 19. hymned by Earth, 29. combined in all forms with Śrí, 60. praised by the gods, 72. directs them to churn the ocean, 74. deceives the Asuras, 75. praised by Dhruva, 93. by the Prachetasas, 108. worshipped by Prahláda, 127. one of the Ádityas, 122. their chief, 153. ornaments and arms of, 158. forms of, worshipped in different Varshas, 173. remembrance of, best expiation, 210, energy of, encompasses the universe, 215. supreme Brahma, 216. his path in the sky, 228. triple energy in the sun, 236. forms in the four ages, 270. worshippers of, how known, 287. prayers of the gods to, 335. deceives the Daityas, 337. praised by the gods, 494. incarnate as Krishńa and Balaráma, 497. praised by Akrúra, 547. sleeps on the ocean, 634. asylum of spirit, 656. all that is, 661. praises of, 664.

Vishńu-loka, site of, 213, n. 3.

Vishńu Puráńa, notice of, 284. xvi. analysis of, lix. merit of hearing. 662. how communicated, 663.

Viśwá, d. of Daksha, w. of Dharma, 119.

Viśwabhávana, name of Vishńu, 2. creator of the universe, ib. n. 2.

Viśwáchí, a divine nymph, 150, n. 21.

Viśwadevas, a class of gods, sons of Viśwá, 120. their number, ib. n. 13. worshipped at Śráddhas, 321. 326.

Viśwagaśwa, a prince, 361.

Viśwagjyotish, eldest of the hundred sons of Śatajit, 165.

Viśwajit, s. of Jayadratha, 452. s. of Satyajit, 465.

Viśwakarmá, artist of the gods, 76. s. of the Vasu Prabhása, 121.

Viśwakarman, a solar ray, 236, n. 3.

Viśwakárya, a solar ray, 236, n. 3.

Viswaksena, fourteenth Manu, 268, n. 8.

Viswaksena, a prince, s. of Brahmadatta, 453.

Viswamitra, a Rishi, 264. raises Triśanku to heaven, 371. quarrels with Vaśisht́ha, 373, n. 9.

son of Gádhi, 400. his descendants, 404.

Viśwámitrá, a river, 183.

Viśwarúpa, a name of Vishńu, 20, n. 35. a Rudra, 121.

Viśwasaha, s. of Ilavila, 383. s. of Abhyutthitáśwa, 386.

Viśwasphat́ika, k. of Magadhá, 479.

Viśwasphúrtti (Viśwasphúrji), a prince, 479, n. 69.

Viśwavasa, s. of Pururavas, 398.

Viśweśá, d. of Daksha, w. of Dharma, 119, n. 12.

Vítahavya, a prince, 390.

Vitala, a division of Pátála, 204.

Vitastá, a river, 181. the Jhelum or Hydaspes, ib. n. 10.

Vitatha, a name of Bharadwája, 449.

Víthi, division of the planetary sphere, 226, n. 21.

Vítihotra, s. of Priyavrata, 162, n. 2. s. of Tálajangha, 418.

Vítihotras, a branch of the Haihaya tribe, 418, n. 20.

Vivaśwat, a Prajápati, 50, n. 2. an Aditya, 122. s. of Kaśyapa, 266, n. 1. the sun, and father of Vaivaswata Manu, 348.

Vivinsati, a prince, 352.

Viyati, s. of Nahusha, 413.

Vraja, s. of Havirdhána, 106.

Vrateyu, a prince, 447.

Vrihabala, killed by Abhimanyu, 387.

Vrihadáśwa, s. of Śravasta, 361. s. of Sahadeva, 463.

Vrihadbhánu, a prince, 445.

Vrihadishu, s. of Ajamíd́ha, 452. s. of Haryaśwa, 454.

Vrihadrája, a prince, 463.

Vrihadratha, s. of Bhadraratha, 445. s. of Uparichara, 455. s. of Tigma, 462. s. of Śaśadharman, 470.

Vrihadvasu, a prince, 452.

Vrihaduktha, a prince, 390.

Vrihadvatí, a river, 184.

Vrihannáradiya Puráńa, analysis of, xxxiii,

Vrihaspati, s, of Angiras, 83, n. 3. the planet Jupiter, his car and horses, 240. a Vyása, 272. teacher of political science, 284. his wife Tárá carried off by Soma, 393.

Vrihatkarman, s. of Bhadraratha, 445. s. of Vrihadvasu, 452. s. of Sukshatra, 465.

Vrihatkshańa, s. of Vrihadbala, 463.

Vrihatkshatra, s. of Bhavanmanyu, 450.

Vrihat-sáma, from Brahmá, 42.

Vrijinavat, s. of Krosht́ri, 420.

Vrika, s. of Prithu, 106, n. 1. s. of Vijaya, 373. s. of Krishńa, 591.

Vrikadevá, d. of Devaka, 436.

Vrikala, s. of Dhruva, 98.

Vrikas, a people, 193, n. 123.

Vrikatejas, s. of Dhruva, 98.

Vrisha, Indra of the eleventh Manwantara, 268.

Vrisha, s. of Vítihotra, 418.

Vrishabhá, a river, 184.

Vrishadarbha, s. of Śivi, 444.

Vrishakapi, a Rudra, 121.

Vrishańa, s. of Kárttavírya, 417.

Vrishaparvan, a Dánava, 547.

Vrishasena, s. of Karna, 446.

Vrishńi, a prince of the Yadu race, s. of Madhu, 418. s. of Kunti, 422. s. of Śátwata, 424. s. of Bhajamána, ib.

Vrishńimat, a prince, 462.

Vrishńis, a tribe, 458.

Vrisht́a, s. of Kukkura, 435.

Vritraghní, a river, 185, n. 80.

Vyádhi, s. of Mrityu, 56.

Vyáhritis, mystical words, 274, n. 5.

Vyákarańa, 'grammar,' an Anga of the Vedas, 284.

Vyakta, 'visible substance,' a form of Vishńu, 9.

Vyanśa, s. of Viprachitti, 148.

Vyásas, arrangers of the Vedas in every Dwápara age; twenty-eight; their names, 272.

Vyavasaya, s. of Dharma, 55,

Vyaya, a range of Pradhána, 13, n. 19.

Vyoman, a prince, 422.

Vyusht́a, name of day, 222.

Vyusht́a, s. of Kalpa, 98, n. 1.

War, between the gods and demons, 335. 360. of the gods and Daityas, on account of Tárá, 393.

Water, the element, 16. see Ápa.

Wind or air, the element, 16. see Váyu.

Wine from the Kadamba tree, 571.

Wife, how to be chosen, 298.

World, dimensions of, 202. 203, n. 7. destruction of, 632.

Wrestling, modes of, 557, n. 5

Yádavas, a tribe, descendants of Yadu, 418. numerous, 441, go to Prabhása, 609. destroyed, 610.

Yadu, s. of Yayáti, 413. k. of the south, 415. his descendants, 416.

Yajna, s. of Ruchi; marries his sister Dakshińá, 54, n. 9. 'sacrifice personified;' decapitated, 67. becomes the constellation Mrigasíras, 68, n. 7.

Yajnabáhu, s. of Priyavrata, 162, n. 2.

Yajnakrit, a prince, 412.

Yajnas, principal kinds of, 294, n. 3.

Yajnaśrí, a prince, 473.

Yajnaváma, s. of Parvasa, 82, n. 2.

Yajur-veda, from Brahmá, 12. original Veda, 276. divided into four, ib. how composed, ib. Sanhitás and teachers of, 279. black or Taittiríya portion of, 281, white or Vájasaneyi, 281, note 5.

Yajush: see Yajur-veda.

Yajnawalka, teacher of the Rig-veda, 277.

Yájnawalkya, pupil of Vaiśampáyana, 279. propitiates the sun, 280. receives the white Yajush, 281.

Yakrillomas, a people, 188.

Yaksha, s. of Khasá, parent of the Yakshas, 150, n. 20.

Yakshas, proceed from Brahmá, 41. children of Khasá, 150.

Yama, a minor Dwípa, 175, n. 3.

Yama, monarch of the Pitris, 153. judge of the dead, 207, n. 3. s. of the sun, 266. how to be avoided, 286.

Yáma, a watch of the day or night, 22, n. 3.

Yama-gítá, 'song of Yama,' 289, n. 3.

Yamas, duties so called, 288, n. 2. acts of restraint, 653.

Yámas, deities, twelve, sons of Yajna and Dakshińá, 54, n. 10.

Yámí, d. of Daksha, w. of Dharma, 119. d. of the sun, 266. the Yamuná river, ib.

Yamuná, a river, 181. d. of the sun, 266. compelled by Balaráma to come to him, 572.

Yámunas, a people, 190.

Yasas, s. of Dharma, 55.

Yáska, author of a Nirukta, 277, n. 9.

Yaśodá, bears Yoganidrá, 503. who is changed for Krishńa, ib.

Yaśodhará, w. of Sahishńu, 83, n. 6.

Yati, s. of Nahusha, 413.

Yavakshá, a river, 184.

Yavanas, a people, w. of Bhárata-varsha, 175. a people, 194. Ionians or Greeks, ib. n. 144. conquered by Sagara, 394. descendants of Turvasu, 442, n. 5. kings of, 474. 475, n. 64. 477, n. 66.

Yavínara, s, of Dwimíd́ha, 453.

Yaudheya, s. of Yudhisht́hira, 459, n. 5.

Yayáti, s. of Nahusha, 384, n. 15. 413.

Year, of mortals; of the gods, 23. of the Rishis; of Dhruva, 23, n. 4. of Brahmá, 25. of Manu, 26, n. 9. of five kinds, 224.

Yoga, s. of Dharma, 55, n. 13.

Yoga, 'mystical union,' how effected, 157. mode of practising, and explanation of, 651.

Yoganidrá, 'personified delusion,' 498. her exploits as Durgá, 499, born of Yaśodá, 500, mocks Kansa, 503.

Yogasiddhá, sister of Vrihaspati, w. of the Vasu Prabhása, 120.

Yogi, how he attains final liberation, 155. two kinds, novice and adept, 652.

Yuddhamusht́i, s. of Ugrasena, 436.

Yudha.jit, s. of Vrishńi, 424.

Yudhisht́hira, s. of Páńd́u, 437. 459. his children, ibid.

Yuga, cycle of five years, 224. and n. 17. an age: see Yugas.

Yugandhara, a prince, 435.

Yugandharas, a people, 187, n. 23.

Yugas, four, 23. (see Krita, Treta, Dwápara, Kali.) system of, 23, n. 4. a great Yuga, ib.

Yuvanáśwa, a prince, s. of Árdra, 361. s. of Prasenajit, 362. s. of Ambarísha, 369.

Yuyudhána, s. of Satyaka, 435.

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