The Markandeya Purana

CANTO I.

mother Vapii^ an Apsaras, was condemned by the Muni Burvisas to

become a bird for tempting him*

Having adored ITarayaiia, and J^ara the best of men, the goddess

Sarasvati, and then Vyasa, let him utter the verse of Victory 1

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

2 “ Sir ! the high-souled Vyasa related the story of the Mahabharata, which is replete with splendid spotless collections

3 of various S'astras, which is characterized by accuracy regarding the different classes, is embellished with beautiful words, and contains complete knowledge of primd facie assertions, and

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

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

6 Mahabharata the best among all the S'astras. Here are described both Wealth and Virtue, Love, and Final emancipation from transihigration ; these have both reciprocal and peculiar

7 consequences. It is the best Dharma- sastra, it is the most eminent Ai’tha-^astra ; it too is the foremost Kama-sastra, as

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

9 life. For this Maha-s^tra has been so constructed, dear Sir, by Vyasa the noble in deeds, that although heset with.

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

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

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

13 and long' story of the Mahabhfcata. Wliy was Janardana

• Or Indra^s thnnderboit.

THB GUESS ON VA?U.

s

Vasudevaj wlio is tlie cause of tlie creation preservation and destruction of tlie world, altliongli devoid of qualities, endued 14 witli Iniiiiaiiity ? And wlij was Dmpada’s dangliter Krislina tlie common wife of tlie iive sons of Pandn ? for on tMs point ',,15 we feel great perplex! Wlij did tlie miglitj Baladeva Haiayndlia expiate Ms bralimaiiicide by engaging in a pilgri-

16 mage ? And bow was it tba-t the unmarried lieroic bigb-souled sons of Dranpadi, whose protector was Paiidu, were slain, as

17 if they bad no protector ? Deign to recount all ibis to me here at length ; for sages like thee are ever the instructors of the ignorant.”

18 Having thus heard his speech, the great Muni Markandeya, devoid of ' the eighteen’* defects, began to speak.

Marka^deya spoke.

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

20 for a long discdurse. But I will now tell thee, 0 Jaimini, of those birds who will speak to thee and so resolve thy

21 doubts. Thsy are Fingaksha and Vibodha, Supatra, and Sumulsha, the sons of Drona, the noblest of birds, versed in the principles of philosophy, and meditators on the S'astras.

22 Their mind is unclouded in the knowledge of the meaning of the Veda and Sastras. They dwell in a cave of the Vindhja mo^ains, visit and question them.”

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

Jaimini spoke.

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

♦ The 18 defects are said, in a translation began by the late Eev. K. M. Banerjea, to be these — palpitation, fear, thickness in speech, indistinctness, speaking throngh the nose, discordancy, want of emotion, disconnectedness, roughness, hoarseness, high pitch, inaccuracy in pronunciation, pertiirfeaMon, want of cadence, sing-song, shaking the head, weakness of voice, ,aud aameaningness. .

CANTO 1-

25 possessed. huKtan speecii. If t-heir birtli is of tbe biTifce creation^ wiience have they the knowledge ? And how is it that those

26 winged ones are called the children of Drona ? And who was this famous Dro^a, who had those four ^ons. Do those virtuous high-souied birds possess the knowledge b£ righteousness ? ”

Markandeya spoke.

27 “ Listen attentively to what happened of yore in Fandana at the meeting of Indra and the Apsarases and Narada.

28 Farada saw Indra the king of the gods in Nandana, siii‘- rounded by a hand of those wanton maidens, with eyes fasten-

29 ed on their faces. S'ach’s lord, immediately he was seen by that best of Rishis, rose np, and respectfully gave him his own

30 seat. Those heavenly maidens, on seeing him, the slayer of Bala and Vritra, rise up, prostmted themselves before the

31 Devarshi and stood reverently bending. He then, worshipped by them, duly greeted Indra, when he had seated himself, and conversed pleasantly with him.

32 “ Then in the course of their talk, Indra said to the great Muni— ^ Declare, which of these dancers pleases thee most. Is

33 it Rambha, or Karka^a, or Urvasi, Tilottama, Ghritael, or

34 Menaka ? or whichever delights thee.’ Harada, best of dvijas, hearing this speech of Indra, pondei'ed and then addressed

35 the reverently bending Apsarases : — ‘ She, of you all here present, who thinks herself pre-eminent in beauty, nobility

36 and good qualities, let her dance before me. There is indeed no success iu dancing for one who is destitute of good qualities and beauty. Good dancing implies gi*acefal comportment: other dancing is Texation/

Markandeya spoke.

37 “ And immediately on that speech, each one of those bowing ones thus exclaimed — ‘ I excel in good qualities ; not you, nor

38 you 1 ’ The lord Indra seeing their agitation said, ^ Let the Muni be asked, he will say which of you excels in good qualities.’

,39 'What Harada, sought by those followers of Indra’s will,

40 then said, heat that from me, 0 Jaimini! ‘She among you

THE CURSE OK VAPU.

&

who by her power perturbs the most noble Mnni Dnrvasas^ who is. performing austerities, dwelling on the mountaiii, her among yon I deem pre-eminent in good qualities/

Markandeya spoke.

41 “ Haying heard that his sentence, they all exclaimed, with trembling necks, ‘ this is impossible for ns ! ’

42 “ Among them an Apsaras named Vapn, confident of perturbing the Mnni, replied, ‘ I will follow where the Mxini dwells ;

43 now will I make that tamer of his body, who has yoked the horses of Kis organs, but a poor charioteer whose reins

44 drop before the weapons of love. Whether it be Brahma, or Janardana or the purple S^iva, his heart will I now pierce with the arrow of love.’

45 Having thus spoken Vapn departed then to the Snowy monntain to the Mnni’s hermitage, where the beasts of prey

46 were quelled by the might of his ansterities. Stopping at the distance of a call from where the great Mnni is seated,

47 the lovely Apsaras sang the cnckoo’s melody. Hearing the strains of her song, the Mnni astonished in mind went

48 to where sits that beanteons-faced maiden. On seeing her, beantifnl in every limb, the Mnni, summoning his resolution, was filled with anger and resentment, knowing

49 that she had come to perturb him. Then the great ^-ishi, the performer of mighty ansterities, pronounced this sentence.

50 Since thou hast come here, 0 maiden ! intoxicated with pride, to cause me pain by obstructing my austerities, w^hich are ac-

51 compiished with difficulty, 0 Apsaras, therefore shait thou, polluted by, my wrath, be bom in the foolish race of birds

52 for the space of sixteen years, losing thine own form, and taking the form of a biid ; and four sons shall he bom to

53 thee, 0 vilest of Apsarases; and without having gained affection among them, absolved from guilt by dying in the field of battle, thou shait regain thy dwelling in the sky. Hever make any reply/

54 The Brahman, red»eyed with auger, having pronounced this grievous sentence on that proud maiden, whose tinkling

Cx?«rTO ir.

bracelets were trembling, abandoned the earth, whose waves were very tremtilons, and departed to the heavenly Cranges whose stream consists of a muititude of renowned qualities/^

Cakto II.

The Birth of the Sparrows.

The story of the Birds continued — Kandhara, hing of the birds hilled a Edhhasa Vidyud-rupa for hilling his brother^ and, marrying the Makbasds wife, had a daughter by her named TurhsM who was the ApsarcLS Yapu — She married JDrona — When pi^egnant by him she was hilled at the battle of the Kauravas and Pdndavas, and there hid four eggs from which the four Birds were horn — The Birds were nourished by the Muni Shmika.

Mirkandeya spoke.

1 The king of the birds, G-amda by name, was the son of

2 Arishtanemi : Garada’s son was renowned as Sampati : and his son was Snpdrsva, heroic, mighty as Vayu : Snpar4va*s son

8 was Knnti ; Kunti’s son was Praloinpa. And he had two sons Kanka and Kandhara.

4 On the top of Kailasa, Kanka saw the Rakshasa famed as Vidynd-ndpa, whose eyes were like a lotus leaf, a follower

5 of Knvera, who was busied in a banquet, clad with strings of bright garlands, sitting in company with his wife on a bean-

6 tiM clean rocky seat. Then the Rakshasa, immediately he was seen by Kanka, filled with anger, said, “ Wherefore hast

7 thon come hither, O vilest of tbe egg-born ? Why hast thon approached me when I am in company with my wife ? Such is not the rule of the wise in matters that must be accomplished in secret.’*

Kanka spoke.

8 This mountain is common both to you and me and to other .csreatures also; what special 'ownership then caust thou, Sir,

‘ have here ? ”

THE BIRTH OP IHE SPARROWS,

Markandeja spoke.

9 The Rakshasa with his sword slew Kanka, while he was thus speaking, who fell defiled with the streaming Mood, quivering and senseless.

10 Having heard that Kanka was slain, Kandhara the king of the birds, bewildered with anger, resolved speedily to slay

11 Yidynd-rlipa, Having gone to the mountain-top, where Kanka lay slain, the king of the birds, his eyes swollen with anger and resentment, and sighing like the king of the Ha gas

12 performed the Sankalana for his elder brother. Where sits the slayer of his brother, there he went, rocking the lofty

13 moTintains with the mighty wind from his wings. He^, with blood-red eyes, overtopping the mountains, and forcibly hurling down masses of clouds with his wings, used to destroy

14 his enemies suddenly. There he saw that demon, whose thoughts were intent on drinking, whose face and eyes were of a copperish colour, and who was seated on a golden couch,

15 whose crest was covered with strings of garlands, who was adorned with yellow sandal, whose face was very horrible with teeth that resembled the inside of the KetaM leaf.

16 And he saw, seated on the Rakshasa’s left thigh his long-eyed wife, named Madanika, whose voice was soft as the cuckoo’s.

17 Then Kandhara, whose mind was filled with wrath, addressed that inmate of the cave, ‘‘ 0 thou of utterly evil soul ! come

18 forth and fight with me. Since thou hast murdered my trustful elder brother, therefore I will bring thee, while en-

19 grossed in drunkenness, down to Tama’s abode. To-day, slain by me, shalt thou go to all those hells that are the abodes of the murderers of those who trust in them, and of the murderers of women and children.”

Markandeja spoke.

20 Addressed even thus by the king of the birds in his wife’s presence, the B&shasa, filled with anger, then answered the

21 bird. If thy brother has been slain, then have I displayed my valour ; thee, too, , to-day, will I slay with this sword, 0

CANTO 11.

22 bird. Stay a moment, thou shalt not move here alive, 0 vilest of Mrds.^’

Thus he spoke and seized his bright sword that resembled

23 a mass of collyrium. Then took place a marvellous battle between the king of the birds and Kuvera’s warrior, such

24 as between Gamda and Indra. Then the Rakshasa, in anger swiftly hurling his sword, black as charcoal, flung it against

25 the king of the birds. And then the king of the birds, slightly springing up from the ground, seized it with his beak, as

26 Garuda seizes a serpent ; and the egg-bom one broke it with his beak and talons, and shook it. Thereupon, the sword

27 being broken, they began to fight with their arms. Then the Rakshasa, being attacked in the breast by the king of the birds, was speedily deprived of arms, feet, hands and head.

28 When he was killed, his wife besought protection of the

29 bird : somewhat fearful, she said, I am thy wife.” That noblest of birds, taking her, returned to his abode, having obtained a recompense for his brother by the slaughter of

30 Yidyud-rupa. And she, the daughter of Menaka, with beautiful eyebrows, capable of assuming forms at pleasure, on reaching the house of Kandhara, took a form resembling Garu-

31 da’s. Of her, he then begat a daughter named Tarkshi, {namely Yapu the loveliest of the Apsarases, who was consumed by the fire of the Muni’s curse). Then the bird gave her the name Tarkshi.

32 And Mandapala had four sons of boundless intellect, Jari-

33 tari the eldest and Drona the youngest, best of dvijas. The youngest of them, righteous in soul, thoroughly read in the Yedas and Yedangas, married her the beauteous Tarkshi,

34 with the consent of Kandhara. And after a while Tarkshi conceived ; when she had gone seven fortnights in her preg

35 nancy, she went to Kurukshetra. The very terrible battle between the Kurus and Pandavas was then being fought, and, in consequence of her action being predestined, she entered into

36 the battle. There, then, she beheld the contest between Bhagadatta and Arjuna. The sky was thick filled with aiTows,

37 as if with locusts. Discharged from the bow of Ai*Juna an

THE BJRTH OP THE SPAKROWS.

arrow, black as a serpent, fell with great force and pierced

38 the skin of her belly. Her belly being pierced, foiu’ moon-like eggs fell on the ground as if on a heap of cotton, from the

39 fact that their allotted period of life was not ended. At the same time that they fell, fell the great bell, the cord of which was cut by an arrow, from the noble elephant Snpratika,

40 It reached the ground evenly all around, cutting into the surface of the ground, and covering the eggs of the bird which lay upon flesh.

41 And after king Bhagadatta, ruler of men, was slain, the fight between the armies of the Kurus and Pandavas went on

• 42 many days. At the end of the battle, when Dharma’s son. Yudhishthira approached the son of Santanii to hear the high-

43 souled Bhishma proclaiming the entire laws, a sage named Samika came to the spot where, O best of dvijas, lay the eggs

44 within the bell. There he heard the voice of the little bhds chirping, whose voices were inarticulate on account of tlieir

45 infancy, although they had transcendant knowledge. Then the Rishi, accompanied by his disciples, lifted up the bell and saw with surprise the young motherless and fatherless birds.

46 The venerable Muni S^amika, having so seen them on the ground there, filled with astonishment, addressed his attendant dvijas.

47 “ Well was it said by the chief of the dvijas, Usanas himself, the regent of the planet Yenus, when he saw the army of

48 the Daityas intent on fleeing, hard-pressed by the gods. ‘Ye must not go, turn ye back ; why run ye away, ye feeble ones ? Abandoning valour and glory, where have ye gone F Ye shall

49 not perish. Whether one perishes or whether one fights, one possesses life as long as God originally created, not as

50 long as one’s mind desires. Men perish, some in their homes, some in flight ; so, too, do they meet their death when

51 eating food and drinking water. So, too, others, when sporting themselves, seated in the chariot of Love, free from sickness, their bodies unpierced by arrows, fall into the power

53 of the King of the departed. Others, when intent on aus* terities, are led off hy the servants of the King of the departed i

CAKTO IT.

and otliers occupied in meditation and study liave not gained

53 inunortalitj. Of yore, Indra hurled his thunderbolt against S'amhara, yet that demon, though pierced thereby to the heart,

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

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

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

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

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

59 Having spoken thus he looked at them and spoke again^ “ Eetum, go to the hermitage, taking the young birds with ym,

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

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

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

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

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

65 ed the various religious ceremonies ordained by the Yeda to» all the deities, to Yishnu, Rudra, and the Creator, to Indra, Tama, and Agni, to Yaruna, to Yrihaspati and Kuvera, and also to Yayu, to Dhatri and Yidhatri.

THE VISIT TO THE VINDHYA MOUHTAIN.i

II

Canto III.

The ViBit to the Yindhya Mountain.

The Sto'i'y of the Birds continued — The Birds ^ when full-grown^ were endowed with speech^ and explained that wonder to the Mtmii Eamika — They were the four sons of a Rishi Suhrisha — Indm appeared to the Rishi in the form of an aged bird^ and ashed for human flesh — The Rishi ordered his four sons to sacrifice themselves — They refused^ and he cursed them to he horn in the brute creation^ hut^ moved with compassion at their entreaty^ bestowed on them perfect hnowledge — Hence they w&re horn as birds.

Markandeya spoke.

1 Tims he, tlie most virtnoiis Muni, O princely braliman, nonrisked tkem day by day with food and water, and in safety.

2 After a montb they resorted to tbe sun’s ckariot-road, being gazed at by tbe Munis’ sons, whose eyes were tremulous

3 with curiosity. After seeing tbe earth, with its cities, and with its ocean and noble rivers, which appeared of the size

4 of a chariot wheel, they returned to the hermitage. The spirited birds were wearied in their souls with their toil : and their knowledge was developed there through their energy.

5 They all performed the reverential circumamhulation around the Rishi, who was expounding the truths of the law in compassion for his disciples, and respectfully saluted his feet

6 and said, “We have been delivered by thee, 0 Muni ! from dreadful death ; thou hast given us shelter, food, and water ;

7 thou art our father and spiritual guide. Our mother died, when we were still in the womb ; nor have we been nourished by a father : thou, by whom we were preserved when young,

8 hast given us life. Thou, of perfect splendour on the earth, liEting high up the elephant’s hell, didst purge away evil

9 from us who were withering like worms. ‘ How may these strength-less ones grow? When shall I see them flying in the sky ? When shall I see them alighting on a tree of the

10 earth, settling within the trees ? When shall my natural colour be obliterated by the dust which the wind from their

CANTO IH.

11 wings raises, as fcliey flit about near me ? ’ Tlioii, dea.r Sii*^ tlins fcliinkirig, didst uonrisb, ns ; now w'e, those very MTd,% are grown up and haye become wise, what ought we to do ? ”

12 Having clearly heard this tlieir perfectly articulated speech^ the Risiii, surrounded by all Ms disciples, and accompanied

13 by Ills son SVingin, being full of eager curiosity, and covered with hoiripilation as with a garment, said, Tell me truly the

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

The birds spoke.

15 “ There was of yore a most -virtuous Muni named Vipulasvat»

16 To him were bom two sons Sukrisha and Tumburu. We are the four sons of soul-subdued Sukrisha ; to that Rishi we w'ere ever submissive in reverence, religious practices and faith.

17 As he desiied, who was diligent in the performance of austerities, and who constantly kept his organs under control,

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

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

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

“ The bird spoke.

21 “ ^ O exalted dvija, deign here to save me, who am consumed with hunger. I seek for food, noble Sir ! be thou my in-

22 comparable refuge. As I was standing on a summit of the Tindhya Mountains,! fell, Sir, at an exceedingly swift blast sent

'23 by the wings of a bird. So there I lay on the ground, lost in unconsciousness, without memory, for seven days ; with the

24 eighth day I regained consciousness. New fully conscious, pressed hy hunger, I have come -for help to thee; I am seek-

THE VISIT TO THE VTNHHTA MOUNTAIJiT,

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

25 pain. Therefore tnm, pure-minded sage^ th j steadfast mind to my rescue ; give me, O BrahmarsM, food snitahle to support iriy life.’

26 “ He, thus invoked, answered him, Indra in hird-like shape,

‘ I will give thee the food thou desirest for the support of tliy

27 Hfe.’ Thus having spoken, that best of dvijas further asked him, ^ l¥hat food shall I prepare for thy use ?’ and he replied,

My chiefest delight is in human flesh.’

The Rishi spoke.

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

• 29 suredly in the decline of life, O egg-bom. Why art thou

most malign-hearted even in old age, thou in whom of all

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

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

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

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

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

35 as ye, 0 twice-born, have sprung from me. If a father is deemed by you a guru worthy of reverence and most exalted, perform ye then my promise with cheerful mind.’

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

“ The Rishi spoke.

37 Of me has this bird sought protection oppressed with hunger and thirst; wherefore let him he straightway satisfied

38 with your flesh, and lot hi^ thirst be quickly assuaged with your blood.

CUNTO in.

Tlien we, afflicted, oiir terror visil)lo in oiii' fcreiiibliiig, ex-

39 claimed, ^ Alas, alas 1 ' and said, ^ not tliis deed ! How for tlio sake of anotlier’s body can si wise man destroy or

40 Ills own body ? for a son is oven as one’s owai self. A son pays tliose debts, indeed, tiiat liave been declared cine to tbe pitris, tlie gods, and men ; a son does not offer up bis body.

41 Tiiereiore we will not do this ; we have done as lias been done by men of old. While alive one receives good things,

42 and while alive one does holy acts. When one is dead, the body perishes, and there is an end of rigliteonsness, &c. Men skilled in holy law have declared that one ought by all means to preserve one’s self.’

43 “ Having heard ns spea-k thus, the Mnni, burning as it were with anger, again addi*essed ns, scorching ns, as it were, with

44 his eyes. ‘ Since ye will not peHorm this mj plighted word for me, therefore, blasted by my curse, ye shall be bom among the brute creation !’

45 Having thus addressed ns, he next said to that bird, ^ Wheii I have performed for myself the final sacrifice, and my obsequies,

46 according to the S^astras, do thou unhesitatingly eat mo here, (0 best of dvijas) : this my body I here grant thee for

47 food. The brahmanhood of a braliinan is deemed such, so far indeed as he maintains his truthfulness, 0 chief of the feather-

48 ed race, Hot by sacrifices accompanied with presents, nor by any other act, do brahmans acquire such great virtue as by tho

observance of truth.’

49 Having thus heard the Rishi’s speech, Indra, in birddike form, his soul filled with astonishment, then replied to the

50 Muni, * Applying thyself to deep meditation, 0 lord of brahmans, quit this thy body ; for living thing I never eat, 0 lord of brahmans.’

51 Having heard this his speech, the Muni, concentrated himself in deep meditation. Perceiving that his fixed resolution, Indra,

52 further, resuming Ms own form said, ^Ho! princely ^ brahman, understand with thy understanding what is to be under-

. stood,' 0' man of understanding ! To prove thee have I thus

53 transgressed, 0 sinless one ■! Pardon me then, 0 pure-minded

THE VISIT TO THE YmBYA MOUNTAIN,

one : and wliat wisli is tliere of tliine tliat may be granted ? Pleased most liighly ajn I with thee, for maiiitainmg tlij true

54 word. Henceforth, knowledge like Inclra's shall be revealed to thee, and no obstacle shall withstand thee in austerities and ' holy law.’

55 “ But when Indra after speaking thus had departed, we pros» trate on our faces thus implored onr father, the renowned

56 Mimi, who was filled with anger. ‘ Dear father, high-minded, deign to pardon ns miserable ones who dread death ; for life

57- is dear to ns. In an aggregate of skin hones and flesh, filed with pns and blood, wherein one shonld take no delight, therein

58 do we And this delight. Hear too, Sir, how people are hegniled when overcome by those powerfnl enemies, their faults,

59 love, anger and so forth. Great is the fortress which has Wisdom for its rampart, the bones for its pillars, the skin for

60 its walls and banks, the flesh and blood for its plaster. Mne gates it has ; it is capable of great effort ; it is enclosed on all sides with sinews ; and there the Sentient SonP sits firm as

61 king. He has two rival ministers, the Inteiligencet and the Understanding! ; those two strive to destroy each other as

82 foes. Pour enemies desire the destruction of that king, Desire, §

63 Anger, and Covetousness ; and Folly j[ is the other enemy. But when that king closes those gates and stands firm, then he becomes indeed both happily strong and free from alarm;

64 he displays his affections ; he is not overcome by his enemies.

65 But when he leaves all the gates open, then the enemy named

66 Passion®^f assails the gates of the eyes, etc. Gaining an entrance hy the five gates, he peneti'ates everywhere and spreads widely : then indeed enter, following on his track, the three oiher

67 terrible enemies. That very enemy^ Passion, having entered there, forms a close union with the Understanding, together

® Pumsiia.

t BuddM, ^erce^iivQ faculty. it Manas, cognitive faculty.

§ Kama, love^ desire^ affection,

|{ Moira, folly, infatuation,

‘f Eaga, |}Gwsio% emotion ; used aa equivalent to Kama.

OANTO in.

68 with the other gates which are kno^TO as the organs. He, difficult to he approached, having reduced into subjection the organs and the Understanding, and having reduced into sub-

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

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

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

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

73 loss of the intellect man perishes. Shew favour, 0 thou most virtuous ! to us who have thus lost our intellects, who are compliant to Passion and Covetousness, and who covet life.

74 And let not this curse take effect, which thou hast pronounced, Sir ! Let us not tread the miserable path of darkness, 0 best of Munis 1’

“ The Rishi spoke.

75 ^ WTiat I have uttered, will never become false ; my voice

76 has not spoken untruth hitherto, 0 sons 1 Pate is hero supreme, I think. Pie on worthless manhood, whereby T have been thoughtlessly forced to do a deed that ought not to ho done !

77 And since I am besought reverently by you, therefore, when endowed with the natui'e of brutes, ye shail obtain the highest

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

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

80 created beings for a long time ; and we were born on the field of battle ; we were nourished by thee : thus have we acquired the nature of birds, O brahman. Thei*e is no man in this world who is not hound by fate/'

Markandeya spoke.

81 Having heard this their speech, the venerable and eminent

THE INCAENITION OF THE FOtJB-FORMED GOB. 17

ft

Muni S^amika answered tkose dvijas who stood near him, 82 ‘ BTen before did I make this reniark in your presence, ‘ These are not ordinary birds ; these must be some brahmans, who even in the superhuman battle escaped destruction.’ ”

8S Then they, permitted by that aJEectionate high-souled Mun% went to the Vindhya, the goodliest of mountains, clad with

84 trees and creepers. Hitherto have the righteous birds remained on that mountain, engaged in austerities and the study

85 of the Yedas, and resolute in meditation. Thus those Muni’s sons gained the hospitality of the noble Muni, acquired the shape of birds, and are dwelling on fche Vindhya range, in a cave of the noble mountain, where the water is very sacred, with their minds subdued.

Canto IV.

The Incarnation of the Four-formed God.

Jaimini visits the Birds, and explaining the reason of Ms visit, puts them the four questions that perplexed him — After invoicing Yishnu, Brahma and &iva, they explain the first question, why Vishnu, though devoid of qualities, is endued with humanity.

Markandeya spoke.

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

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

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

4 filled with surprise, he reflected. ^ The brahmans are reading, observing the beauties of the various passages, regulating their breath, without any intermission, distinctly and

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

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

B

CANTO TV.

7 and departs ; Sarasvati does not abandon one.’ Tbinking even tlms, he entered the mountain cave ; and entering saw those

8 dvijas standing on a ledge of the rock. Looking at them as. they were reading, their faces free from Memish, he then addressed them all, with mingled sorrow and joy.

9 “ Hail to you, 0 brahmans ! Know that I am Jaindni a disciple of Yyasa, who am come to you, being eager for learn-

10 ing. Yerily be ye not angry ; whereas ye, being cursed by your father, who was exceedingly wrathful, have been turned

11 into 'birds, that was indeed altogether fate. In a family of immense wealth some intelligent members, it is said, were born ; when .their wealth' was lost, they were well comforted,

12 0 brahmans, by S'abara. Men after giving to others become beggars themselves ; and others, after killing men^ have been killed themselves ; and others^ after having overthrown men^ have been themselves overthrown; — ^those very men, through the decay

13 of austerities. Thus I have very often seen opposites of this kind : the world is constantly distressed by the destruction of

14 existence and non-existence. At such thoughts as these in your minds, ye should not give way to sorrow : so much is invulnerability to soitow and joy the fruit of knowledge.’’

16 Then they all did Jaimini honour, by giving him water for his feet, and the arghya offering ; and they bowed to him, and

16 questioned him with deep respect. Then all the birds addressed him, the disciple of Yyasa, rich in austerities, as he sat at ease, resting himself, with his fatigue mitigated by the breeze from their wings.

The birds spoke.

17 “ To-day has our birth become fruitful, and our lives have been well-lived, inasmuch as we see thy lotus-feet which are woHhy

18 to be praised by the gods. The blazing fire of our father’s anger, which coutinnes in our bodies, has been quenched to-

19 day by the water of the sight of thee, 0 brahman. We trust that all is well in tity hermitage among the deer and birds, among the trees too, and the variom kinds of creepers, shmibs,

20 reeds, and grasses. Or perhaps we though respectful have not spoken this fittingly ? Whence can evil befall those who

THE mCARlTATION OP THE FOUB-POBMED GOD.* 19

21 lia¥e Diet with thee? And here, shew ns fayour, tell ns the muse of thy visit ; union with thee, as with the gods, is great prosperity ; hy whom, powerful for our good fortune, hast thou been brought to our view ? ”

Jaimini spoke.

22 “ Let the reason he heard, 0 brahmans, why I have come here to the Yindhya mountain’s delightful cave, which is sprinkled

23 with drops of water from the river IsTarmada. At first I questioned the great Muni Markandeya, a scion of Bhrigu’s race, since I found difficulties in connexion with the Mahd-

24 bharata. And he, when asked by me, replied, ‘ Drona’s highsouled sons are living on the mighty Yindhya mountain;

25 they will declare the fall meaning to thee.’ And I, impelled by his speech, have come to this great mountain : therefore hear me fully ; having heard, deign to give an explanation.”

The birds spoke.

26 “ The matter being one specially known to us, we will declare it ; listen then, free from distrnst ; why should we not tell

27 thee that of which our intellects are cognizant ? For even in the four Yedas, for in the Dharma-sastras also, and in all the Angas and whatever else is conformable to the Yedas —

28 in these does our intellect range, 0 best of brahmans ; but

29 nevertheless we are not able to give a promise. Therefore declare fearlessly what is doubtful in the Mahabharata ; we will declare it to thee, 0 thou who art wise in the law ; if not there will be bewilderment.”

Jaimini spoke.

30 Hear, 0 ye pure ones ! the matters in connexion with the Mahdbh^rata, which are doubtful to me here ; having heard,

31 deign to explain them. Why is Janardana Yasudeva, who is the suppoi't of everything and the cause of ail causes, al-

32 though devoid of qualities, endued with humanity ? And why %vas Drupada’s daughter Krishna the common wife of the five sons of Pandu ? On this point there is very great perplexity.

33 Why did the mighty Baladeva Halayudha expiate his brah-

34 manicide by engaging in a pilgrimage F And how was it that

CAHTO IV.

the immamed heroic kigh-souled sons of Draupadi, whose protector was Panda, were slain, as if they had no protector ?

35 Let all these doubtful points in connexion with the Mah4- bharata be explained to me ; that I having attained my object, may return to my hermitage in comfort.”

The birds spoke.

36 “ Having paid adoration to Yishnu, the lord of the gods, the pre-eminent, the universal soul, the immeasurable, the eternal,

37 and the changeless ; to him who subsists in foui* forms, possessed of the three qualities, and devoid of qualities, the most choice,

38 the most venerable, the most excellent, and the immortal ; to Mm than whom there is nothing more minute, than whom there is nothing more immense, by whom — the unborn one, the begin-

39 ning of the worlds — ^this universe is permeated, — this universe which, characterized by appearance and disappearance, by visibility and invisibility, has, men say, been created and also been

40 destroyed in the end: and having paid adoration with profound meditation to Brahma, the creator, who purifies the three worlds with his mouths as he utters the Ric' and Sama

41 hymns: also having prostrated ourselves before the lord, conquered by one of whose arrows the bands of the Asuras do

42 not interrupt the sacrifices of the sacrificors : we will declare the whole doctrine of Yyasa, who was wondei’ful in his actions, by whom, in delivering the Mahabharata, justice and the other virtues were made manifest.

43 “ The waters were called I^ara by Munis conversant with truth ; they were originally his place of movement* ; hence he

44 is called Haryana. The adorable god, the lord INTarayana, pervading all things, lives, 0 brahman, in a quadruple form : he

45 is possessed as well as devoid of attributes. His first form is inscrutable ; the wise behold it bright ; it is covered with gar-

46 lands of flame ; it is the acme of perfection to devotees ; it is both far and it is near ; it is to be undei’stood as transcending attributes ; when called Ymideva, it is seen devoid of egoism ;

47 its shape, coloui^, etc., are not real but imaginary ; it is indeed

48 always pui*e ; it is the sole form of pre-eminence. His second

^ Ayaaa,

indra’s transpormatioks.

form, called S'esha, supports tlie earth below with its bead ; it is described as being characterized by the quality of darkness;

49 it belongs to the brute creation. His third form is active, and devoted to the preservation of creatures ; it is to be considered as consisting chiefly of the quality of goodness ; it is the

50 fashioner of virtue. His fourth form abides in water ; it lies on a serpent as its bed; its attribute is passion ; and it is always indeed active.

51 “ The third foi*m of Vishnu, which is assiduously intent on the preservation of creatures, always maintains righteousness on the

52 earth. It destroys the haughty Asuras, the exterminators of

' righteousness ; it protects the gods, and holy men, who are

53 devoted to the preservation of righteousness. Whensoever, 0 Jaimini, the wane of righteousness occurs and the rise of

54 iniquity, then it creates itself. Having formerly become existent, as a wild hoar it repelled the water with its snout, and

55 lifted out the earth like a lotus with one of its tushes. Having taken the form of the man-lion, it slew Hiranya-kasipu, and

56 destroyed Viprac^tti and other Danavas. I cannot now enumerate its other incarnations, those of the dwaif, etc. : his

57 recent incarnation here was this one in Mathura. Thus that form, which is characterized by goodness, becomes incarnate ; and it is designated Pradyumna ; it is occupied in the work of

58 preservation. And ever by Yasudeva’s will, it exists in divine form, human form, and brute form, and partakes of their several natures.

59 “ Thus this has been declaimed to thee, how that the lord Vishnu, though all-successful, assumed human form. Hear again the sequel thereof.”

Canto V.

Indra^8 Transfonnatiom.

The Birds explain the second question — Draupadi was the wife of the five Pdndavas, because they were partial incarnatiom of Indraj and she ivas the incmmation of his wife.

The birds spoke.

“ Of old, 0 brahman ! when the son of Tvasht|i wm slain,.

CANTO V.

Indra’s splendour, oppressed by tbe brabmanicide, suffered a

2 grievous decline. Then because of his wrong conduct Indra’s splendour entered Dharma ; and, his righteousness and splendour being gone, Indra became splendourless.

3 “ Then hearing that his son was slain, the prajapati Tvashtri enraged, tearing out a single matted look of hair, uttered this

4 speech. ‘ Let the three worlds and the gods thereof see my might this day, and let Indra the perverse hrahmanicide see,

5 by whom my son when engaged in his own business was destroyed.’ Thus having spoken, he, his eyes red with anger, sacrificed that lock of hair in the fire.

6 ‘‘ Then uprose Vritra, the mighty Asura, encircled with flame, huge in body, with great teeth, resembling a mass of broken

7 collyrium. He, the enemy of Indra, of immeasnrable soul surpassing the might of Tvashtri, mighty in valour, increas-

8 ed daily a bow-shot in stature. And Indra, having seen the mighty Asura Yritra eager for his slaughter, unnerved by

9 fear, sent seven Rishis, desiring peace. Then the affectionateminded Risliis, who delighted in benevolence towards all creatures, brought about friendship and treaties between him and

10 Vritra. When Indra violating the rules of the toaty slew Vritra, then his might overwhelmed by the sin of the slaughter

11 waned ; and that might which quitted Indra’s body entered the wind, which pervades everything, is imperceptible, and is the supreme deity of power.

12 “ And when Indra, assuming the form of Gautama, violated

13 Ahalya, then the lord of the gods lost his form. Thereupon his beauty of limb and feature, which was exceedingly captivating, forsook the wicked lord of the gods and went to the Asvins.

14 Perceiving the lord of the gods to have lost his uprightness and glory, to be powerless and formless, the Baityas endeavour-

15 ed to conquer him. Baityas of exceeding might, desirous to conquer the lord of the gods, were horn in the families of kings

16 of surpassing valour, O great Muni. Then the Earth, afflicted with their weight, once went to the summit of Meru, where is

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

baladeva’s brahmakicibe*

excessive weight, she declared that the cause of her distress

18 arose from the Danavas and Daityas. ‘ These A suras, widely resplendent, have been slain by you ; they have all been bom in

19 the world of men in the families of kings ; their armies are numerous indeed : oppressed by their weight, I am sinking downward ; do ye, O ye thirty gods, devise how tranquillity may be attained for me.’

The birds spoke.

20 “ Then the gods descended with portions of their glory from heaven to earth, to benefit the creatures and to alleviate the

21 burden of the Earth. Dharma himself relinquished the glory which is innate in the body of Indra, then was bom

22 of Kunti the resplendent raja Yudhishthira ; Vayu relinquished his might, then was bom Bhima ; and from the half of Indra’s power was horn Dhananjaya, the son of Pritha;

23 Yama’s two sons, resembling Indra in form, of glorious dignity, were horn of Madri. Thus the adorable Indra became incar-

24 nate in five forms. His auspicious wife was bom as Kxish^

25 from Agni : she,* Krishna, is the wife of Indra alone, and of no one else. The lords of ascetics can even multiply their bodies.

26 “ Thus the fact of her being one wiie to five men has been explained to thee ; he it heard how Baladeva went to the Saras vati.”

Canto YI.

Baladeva^ s hrahmanicide.

The Birds explain the third question — Baladeva^ in order to avoid siding with the Pdndavas a'nd Kauravas^ went to the Maivata forest — Overcome hy intoxication^ love, and the infiiwnces of the flace, he hilled Suta for not scduting Mm — To expiate thcd'dn he undertook the pilgrimage.

The birds spoke.

1 The plough-armed Rama, knowing the perfect afection of Krishna for Arjuna, deliberated much — “ Can what has been

2 done be better done ? Without Krishna, assuredly, I will not go near Duryodhana ; or how, siding with the Pandavas, shall

CAHTO VI,

3 I slay king Duryodhana, my royal son-in-law and disciple ? Therefore I will go neither to Arjuna nor to king Dniyodiiana.

4 I will myself bathe myself at holy bathing places, so long as it conduces to the ending of the Kurus and Pandavas.’*

5 Having thus taken leave of Krishna, Ai^juna and Duryodhana, the descendant of S'ura, surrounded by his atmy, went to Dva-

6 raka. Arriving at Dvaravati, which was thronged with glad and well-fed citizens, Hama Halayudha drank a draught at the

7 holy bathing places, wdiich are to be visited in future. Having drank his draught, he then marched to the flourishing park of Eaivata,* taking with him the intoxicated Apsaras-like Revati.

8 Encircled by a bevy of maidens, the hero went on, intoxicated, stumbling in his walk. And he saw a forest, fascinating, beyond

9 compare, loaded with the fruits and flow’-ers of every season, thronged with troops of monkeys, sacred, dotted with clumps of

10 lotus-flowers, a gx*eat forest abounding in pools. Listening to the copious, pleasui'e-inspiring, love-soft, beautiful, ear-deiighting, melodious songs poured forth from the mouths of the birds, he

11 saw the trees there, loaded with the weight of the fruits of every season, bright with the blossoms of every season, ren-

12 dered resonant by the birds ; — mango trees, hog-plums,t kamarangas,J cocoanuts, and tindaka trees, § and little bel

• A mountain near Dvaraka in Gujarat. The woodland scene doscribod seems to be a fanciful ono, compounded from the author’s observations everywhere.

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

J Bhavya, Averrhoa carambola, the modem hamranga. A garden tree.

§ I do not find iMaka in Prof. Monier-Williams’ Dictionajry : tmduha occurs in verse 14. The late .Bev. Dr. Banerjea, in a translation he began, translates it Ebony, which is Mospgros melanexylm^ the modern tindu. It Is a large tree, growing in most woody mountainous parts of India.

baladeva’s brahmakicide.

13 trees,* cumin, f pomegranates,! citrons, § jack trees, |j monkey-jack trees, plantain ti’ees, and very cliarming kadam trees,** and paravata trees, ff kankola trees, JJ nalina

14 trees, §§ docks, 1||| marking-nut trees, ff emblic myroba-

• A'bilvafca. I do not find this in the Dictionary. Bilva, the Bel or Bengal

Quince, Mgle marmelos ; the modern heUphul and s'H~phal. Botli wild and cultivated. It bears panicles of large white flowers, which are used in worship.

t Jira, Cumin, Gtiminum cyminum ; the modern jira ; this is a slender cultivated annual. Jira also means Panicum miliacemn, Bosh., the modern cheenct, v^hich is a cultivated cereal from 2 to 4 feet high. (Roxb., p. 1Q4) IJeither seems appropriate.

t Dadima, tlie Pomegranate, Punica granatum; the modern ddrim or ddlim, A cultivated tree in India,

§ Vija-puraka, Citron, Citrus medica, the modern neh^^. A cultivated tree in India.

jj Panasa, the Jack or Jack -fruit tree, Artocarpus integrifolia ; the modern MnthdL A cultivated tree. (Roxb., p. G33 : Oliver, p. 272 : not in Hooker).

f Lakuo'a, the Monkey-jack, Artocarpus lacucha ; the modern dephul. A garden tree. (Roxb., p. 634 ; Pirmingor, p. 188 ; not in Hooker).

Nipa, Anthocephalus cadamha {Nauclea cadamhay Roxb.) ; also kadamba, the modern Icadam. A garden tree, highly ornamental with its large, globular, beautiful, orange-coloured heads of flowers, and very useful from its extensive close shade (see Roxb., p. 172).

•ft Paravata: the Dictionary says this is Diospyros emhryopteris (glutmosUy Roxb.), which is the modern gdh : but this tree is also tinduka, w^hich occui's in the next verse, and tindaka has occurred in verse 12. Paravata means also a dove or pigeon, and has been corrupted into the Bengali payra ; might not paravata, the tree, be corrupted into the Bengali peyara, which means the Griiava, Psidium gmjava ?

t% Kan’kola. I do not find this in the Dictionary. Read han'Mldn for han'holdnf Kan'kolla is given as the Asok, Saraca indica (Jonesia asoJea, Roxb.), but this occurs in verse 15.

§§ Nalina. Dr. Banerjea translates this as the Indigo plant, but Pi’of. Monier-Williams says nalina, muL, is the Indigo shrub, Irdlgofera tinctoria ; while nalina, masc. as hero, is the Carissa carandas ; but the latter occurs in the next verse.

lill Amla-vetasa, the Dock or Sorrel, as l^rof. Monicr- Williams gives it. The Dock is Rmnex vesicariusy Roxb. The Sorrel is Oxalis corniculata, Hooker (see Oliver, pp. 181 and 269).

Bhallataka, the Marking-nut tree, Semecarpus anacardhim, the Bengali

CANTO VI.

Ians,* and gab treesf bearing large fruits, almond trees,! karamcba trees, § yellow myrobalans,|| beleric mjrobalans.lT

15 He, Yadn’s descendant, saw these and other trees, and also aso-

16 kas,** punnagaSjtt screw-pines,!! and vaki!las,§§ c^ainpakas,l|i|

hhela. A tree, growing in all the motmtainons parts of India, with large panicles of small greenisli yellow flowers. (Eoxb., p. 268.)

• A'malaka, the Emblic Myrobaian, PhyUanthus emhlica, the modem amla (Eoxb., p. 684 and Oliver, p. 279). I do not find it in Hooker. MmlUca qficinalis is an earlier name.

t Tinduka, Dios^ros embryopteris (glutinosaj Eoxb.), the modem gdh» It is a tree common in Bengal, and among the mountains in the Oircars. Its fmit is as large as a medium-sized apple.

! Ingnda, the Almond tree, Terminalia catappa^ the modem haddm A beautiful large tree, growing everywhere.

§ Karamarda, Carissa carandas, the modem Icaramcha, A common small tree, with beantiful, white, jasmine-like flowers.

II Haritaka, the Yellow or Chebnlio Myrobaian, Terminalia ehebula j a large forest tree.

^ Vibhitaka, the Beleric Myrobaian, Terminalia helericay the modem bahefa s a large forest tree.

A'soka, the Asok, Saraca indica (Jonesia asoka, Eoxb.). A middling-sized, very handsome, garden tree, with large, globular bunches of rather large flowers. The flowers are of a beantifnl orange colour when they first expand, and gradually change to red, forming a variety of beautiful shades : they are fragrant daring the night. (Eoxb,, p. 312).

ft Punnaga, Bottlera tinctoria, (Eoxb. and Oliver) : it is still called punndg. I do not find it in Hooker. A tree, a native of Coromahdel.

!! Ketaki, the Screw- Pine, Pandawm odoratissimuSf (P/Oxb. and Oliver), the modern Iceord. A large shmb, with panicles of large white, sheath-like leaves, enclosing bundles of closely-packed minute flowers. “ It is the tender white leaves of the flowers, chiefly those of the male, that yield that most delightful fragrance, for which they are so universally and deservedly esteemed ; for of all the perfumes in the world it must be the richest and most powerful.’* (Eoxb., p. 707. )

§§ Takula, Mirmsops dengh% the modem bdkuL A tree, commonly cultivated, with flowers middle-sized drooping, white and fragant ; but Pirminger says they are small, pale-green. (Eoxb., p. 318 j Hooker, p. 458 5 Pirm., p. 490).

II 11 O^ampafca, Michelia champaeaf the modem ckampak or chdmpd. A garden tree with large yellow delightful fragrant flowers.

balabeva’s bbahmanicide.

saptapariias,^ karaikaras^t Spanisk jasmines, J

parijata trees, § kovidaras,!] mandaras,^ and jujube

17 trees, delightsome Bignonia treesft ^ blossom, and deYdar trees, sal trees, §§ palmyra palms, |||1 and ta-

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

t Karnikara, Pteros'permum acerifoUnm, the Bengali hanah-champa,, A Himalayan tree, but also grown in gardens. It bas very large, pure white, fragrant flowers.

J M0ati, the Catalonian or Spanish Jasmine, Jasminum grandiflorum, the Bengali jdt£ or chameUy Hindnstani chambeU. It is a spreading garden shrub

• with graceful pinnate foliage and middling-sized white fragrant flowers, which retain their odonr when dried and are much used for perfume. (Firm., p. 518). Malati also means the Clove-scented Echites, Aganosma caryophyllata {Bchites caryophyllata^ Eoxb,), now called mdlcdi, which is a climbing shrub, with bay-like leaves and sprays of middling-sized fragrant white flowers. (Eoxb., p. 245 j Firm., p. 518.)

§ Parijata, Mrythrina indica, A large tree growing all over India, with racemes of nnmerons large bright scarlet flowers. This tree is generally called manddr now.

j| Eovidara, Bauhinia variegataf the Bengali rakta-lhancTum* A garden tree with large reddish-purple flowers.

•jf Mandara. Prof. Monier- Williams says this is Erythrina fulgens^ but I do not find it in Hooker or Eoxburgh. May it be B. stricta, which grows in the Western Peninsular aud much resembles B. indieaf In Bengdl B. indica is now generally called manddr.

Badara, Zizyphns oenoplia (jujuba or scandens^ Eoxb.}, the Bengali Jcvl^ the Hindustani her. A small tree with fruit of the size of a large cherry.

ft Pataia, Bignonia suaveolens^ Eoxb., the modern pdrul. I do not find it in Hooker. A tree, with large, exquisitely fragrant, dark dull crimson flowers. It blossoms during the hot season. Prof. Monier-Williams calls it the Trumpetflower tree, but I do not find this name in any of the Botanical books I have consulted.

JJ Deva-dam, Finns devdara, Eoxb., the modem devddr, I do not find it in Hooker. A great tree, native of the mountains north of Eohiikhand. ITo species of pine is native in the Peninsula (Oliver, p. 294) ; this tree therefore is quite out of place in this Gujarat scene.

§§ Sala, the Sal tree, Shorea rohnsta, the modem sdL An immense timber tree-

11 j| Tala, the Palmyra Palm, Boras&us fiahelliformiSj Eoxb., the modern taL Hot in Hooker. Fans are made from the' large fan-lik© leaves.

CANTO Vt.

18 malan,* kimsukas,t and fine vanjula treesj : — inhabited by cliakors,§ and woodpeckers, shrikes, || and parrots, koiis,^ and

19 sparrows, green pigeons,*'^ and jivajivaka pheasants, ft bypriya-

• Tainala. Prof. Monier- Williams says this is Garcinia xanthochymus {Xanthochymus pictormSf E-oxb.) ; this is a tree, a native of the moantainoas districts in India. But Roxburgh says the Tam ala is Diospyros cordifoUa, which Hooker unites with JD. montana ; this is a common tree.

t Kims^'iikaj Butea frondosa, the Bengali paldsh, Oliver calls this tree the Dhak, (p. I95)j but I do not find this name anywhere else. It is a common tree, with handsome, irregular, orange-red flowers in racemes which are covered with a soft greenish-purple down. (Roxb., p. 540.)

J Vaiijula, Ouyfeinia dalbergioides [BaXhergia oojeine^isis, Roxb.)* A tree with racemes of numerous, rather small, very pale rose-coloured flowers, somewhat fragrant.

§ C'^akora, Caccahis chukor. The Ohakor is said in Prof. Monier- William s’ Dictionary to be the Gi'eek partridge, Perdios rufa or Tetrao riifm, but the Greek partridge, Caccabis saxafilisy is a dift’orent species, inhabiting Europe, from the chakor the Asiatic species. The chakor is found in the Himalayas and the other northern ranges. It is always a bird of the hills, and does not occur in Gujarat, where this scene is laid (Jerdon’s Birds of India, Edn. Godwin-Austen, Vol. II, p. 664; Hume and Marshall’s Game Birds of India, Vol. II, p. 33). Tetrao rufus is the name Linnaeus gave the European bird. Perdix nifa seems, from the edition of his works in the Bengal Asiatic Society’s library, to be an earlier name. There are other partridges in the plains of India, Oi'tygornis gulariSy Ac., but I do not think the reference can be to them, for the writer seems to bo mentioning birds inhabiting tlio Himalayas ; sec the note on the JlvagCmka pheasant, below.

j| Bhringa-rtlja. Prof. Monier- Williams translates this, Malabar slirike, i-aatus malahwricm. This bird stands in Jerdon as EdoUus malaharicuSy and is, I am informed by Dr. J. Scully, a king-crow. Another bird may be meant, the Malabar Wood-shrike, Tephrodornia sylvicolciy hut, as the writer seems to be referring to birds found near the Himalayas, bhringa-raja may moan any kind of shrike, almost every kind of which is common thronghout the greater part of India. (Jordon, Voh I, p. 400).

^ Kokila, the Koil, Eiuiynamya orientalis (Jerdon, Yol. I, p. 342).

Harita, the Green Pigeon, probably the Bengal green pigeon, Grocopm flicenicopterus, or the Orange-breasted green pigeon, Osmotreron hiemeta. Th© Southern green |)igeon, Crocopus chlorigaster, and the Greon imperial pigeon, Gaipophaga sylcatica, are not found near the Himalayas.

ff Jivajivaka. Prof. Monier- Williams gives the synonyms jiva-jiva and jivaujiva, and explains the word as a kind of bird supposed to be a pheasant.

baladeva’s brahmanicide.

pntras,^ and pied-crested cuckoos, t and by va.rious other birds, 20 warbling pleasingly and very melodiously : — and the lakes, beautiful and placid, crowded on all sides with the lotus water-lilies, J: and lotuses, § and the brilliant blue water-

or the chakor. As the ohakor is mentioned already, it must have the first meaning. Taking it to be a kind of pheasant, I -would suggest that it is the C heer Pheasant, Phasian'us Wallichi. The Sanskrit name looks like an onomatopoeous one, and the cry of this bird is “ something like the words chir apir, chir a piry chir chiTy chirwa chirwaP Cheer is the native name. Tho bird is found in Garhwal and Kumaon and the neighbouring country, and inhabits tho middle slope of the Himalayas (Hume and Marshall, Vol. I, p. 169 : Jerdon, Vol. II, p. 527). If this bird be a pheasant, it is clear the writer is mentioning, not the fauna of Gujarat, but of the country near the Himalayas, for it appears from Hume and Marshall, and Jei'don, that no pheasants are found in India except in the Himalayan and Indo-Bnrmese mountains and forests.

• Priya-putra. I do not know what this bird is. The name affords no indication.

t C'ataka, the Pied-crested Cuckoo. Prof. Monier- Williams says the bird is Cuculm melanoleucusy but I find no such name mentioned in Jerdon. It is the Goccystes melanoleucos of Jerdon (Vol. I, p. 339), which he says is called ohatak. It is found all over India.

J Kumud, the Lotus water-lily, Nymphm lotus (Oliver, p. 165). There seems to be some confusion in distinguishing btween the Sanskrit names for the lotus and the water-lilies, and I would attempt a solution in this and the following notes.

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

N. lotus has leaves 6 — 12 inches broad, and flowers 2 — 10 inches broad, white, rose, or red. This species combines Roxburgh’s N. rubra and N. edulis {esculenta}. Its Sanskrit name is kumudy and probably amhu-ja^ the red variety is raktotpala. It closes during the day and opens at night.

The latter species, N. stellatay has flowers 1 — 10 inches broad, slightly odorous. It comprises 3 varieties, (1) cyanea {N. cyaneay Boxb.), flowers medium-sized, blue ; (2) parviflora, flowers usually smaller, blue ; (3) versicolor (F. versicolor, Eoxb.), flowers larger, white, blue, purple, or flesh-coloured. The blue-flowered W. stellata is called mdivara, utpalay huvalaya and nilotpala, (Hooker, Vol. I, p. 114 : Eoxburgh, p. 427.)

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

CANTO VI.

21 lilies,'^ witli water-lilies, f and lotuses and thronged with kMamba geese, § and ruddy sliieldrakes|| and water-fowl, ®f

22 with karandava ducks, pelicans, ft geese, J'J tortoises, and

leaves and dowers raised high above the water. Its leaves are peltate, cupped, 2 — 3 feet in diameter. Tbe flowers are 4 — 10 inches broad, white or rosered. Its Sanskrit names are hamala, nalinif padmin^, pui^dar^ka, sarasi-ja^ and sahasra-patra. The flower is padma and panla-ja. The red variety is JcoTcanada and tdmarasa. Boxbnrgh says the white variety is called in Sanskrit sitdmhu-ja, and the red variety raktotpala ; but these names more properly designate the white and red varieties of the water-lily {Ny'mphm)^ and Prof. Monier- Williams translates Tihem so. The Lotus opens daring the day and closes at night (Hooker, Vol. I, p. 116; Oliver’s Indian Botany, p. 156; Boxbnrgh, p. 450.)

• Mlotpala, the Blue water-lily, Nymphoea stellatay see note X on kninnd, supra p. 29.

t Kahlara. Prof. Monier-Williams says this is the White escnlent waterlily, Nymphoea lotuSj bat Eoxbargb assigns it to his N". cyanea. Can it mean the rose-coloared vaiiety of the W. lotus or stellata ? See note J on kamad, mpra p. 29,

J Kamala, the Lotas, Nelwnhiwn speciosum $ see note § on Pa^darika, supra p. 29. Bat there mast be some difference between the two.

§ Kadamba, a kind of goose with dark-grey wings (kala-hansa), so Prof. Honier-WiUiams. It seems to be the Grey Lag-Goose, Anser cinereus^ which is called har-hdus in Behar. (Hame and Marshall, Tol. Ill, p. 55 ; Jerdon, Tol. II, p. m,)

II O'akravaka, the Raddy Shieldrake or Brahminy Back, Gasarca rutila. Anas casarca is the Linnaean name. (Hame and Marshall, Yol. Ill, p. 125 ; derdon, Yol. II, p. 791.)

Jala-kakkata. This is probably the Water-hen, Gallinula chloropus, commonly called the jal-murghij which means the same. (Jerdon, Yol. II, p. 718.)

Karandava, a kind of dack ; also called karanda. I woald suggest that this is the Common Teal, Qmrquedula creccay which is now called Jcerra in the H. W. Provinces, and Jcardo in Sindh. (Hame and Marshall, Yol. Ill, p, 205; Jerdon, Yol. II, p, 806.)

ff Plava. Prof. Monier-Williams translates this as pelican, Pelicanus fusicollis ; bat I do not find any such species in Jerdon, It may be the Grey pelican, Felecanus Philippensisy which is the most abundant species in India. (Jerdon, Yol. 11, p. 858.)

JJ Hansa, This is of coarse general, and means any kind of goose or duck.

baladeta’s beahmanicide.

divers tliroiiged with these and other birds swimming in the water all around.

23 So gazing on the delightful forest, S'auri accompanied by the maidens gradually proceeded onwards to an incomparable

24 bower of creepers. There he saw brahmans, deeply read in the Vedas and Vedangas, belonging to the families of Knsika,

25 and Bhngu, Bharadvaja, and Gotama, and brahmans sprung from various famalies, all eagerly listening to the tales,

26 seated on large outer garments made of the hide of the black antelope, and on the kusa grass and on kusa-grass seats ; and

27 Suta (their bard) in the midst, reciting glorious tales of the olden times, based on the deeds of the first Surarshis. Seeing

28 Rama, whose eyes were red with drinking, all the brahmans, perceiving he was intoxicated, rose up in haste, saluting the

29 plough-bearer, except that scion of the bards. Then filled with rage, the mighty plough-bearer, who caused ail the Danavas to quake, rolling his eye, smote Suta.

30 When that bard was slain while repeating the words of the Veda, all those brahmans, clad in black antelope skins, depart-

31 ed from the wood. And the plough-armed Tiem^ perceiving himself disregarded, thought, “ This is a very grievous sin

82 that I have committed; for since I have come here 'to a brahmans’ abode and have slain Sfita, these dvijas perceiving

83 me have all departed. And my body has a disgusting odour, as it were of blood, and I perceive that I am contemned as

84 a brahmanicide. Fie on my rage, and the wine, my arrogance, my cruelty I Possessed by them, I have committed this most

85 grievous sin. To expiate it I will perform a twelve-year vow, making the confession of my deed the uttermost penance.

86 This then is the pilgrimage which I have now undertaken ; I

87 win go to the Pratiloma Sarasvati itself.” Hence he, Rama, went to the Pratiloma Sarasvati.

Next listen to this reference to the story of the Pandaveyas.

Madgu, a kind of diving bird. It is probably tbe Little Grebe, Podiceps

PhilippensiSf commonly called duhduhi from its inyeterate diving. (Jerdon,

Vol. II, p* 822.) But it may be the Bald Coot, Pidica which is also a

ready diver (id., p. 715.)

CANTO VH.

Canto VII.

The Birth of the Sons of Bratipadi.

The Birds explain the fourth question — King HaTis^c' amlra incurred Viimmitras anger, and to appease him gives up to him his hingdom and all his wealth — Visvdmitra ill-treats the queen, and five Visve Devas censure him for his brutality — He curses them to be horn as men, hut exempts them from marriage — They were horn as the five sons of JDraupadi, and died young.

The iTghteous birds spoke.

1 There lived formerly in the Treta Age a most exalted Rajarshi named Haris-c andra, virtuous in soul, a ruler of the earth,

2 brilliant in fame. No famine, nor sickness, nor, untimely dea.th occurred among men, nor did the citizens delight in evil, ^vhiie

3 he ruled as king ; nor, further, did the people become uproar!-* ous through wealth, valour, austerities or spirituous liquors ; nor were any females born who failed to reach womanhood.'^*

4 And he, of mighty arm, when once chasing a deer in the

5 forest, heard women repeatedly crying, ‘‘ save us” ! The king,, giving over the deer, called out “ fear not ! who is this per-

6 verse being that, under my rule, behaves with injustice ?” At this interval also the Raudra Yighna-raj, the opponent of every

7 undertaking, who was following that cry, deliberated : — “ This Visvamitra, full of heroism, undertaking incomparable austerities, keeping a vow, is mastering the sciences of S'iva and others, which have not been perfected before. Those sciences

S being mastered by this man, who governs his mind in patience and silence, are verily lamenting, afflicted with dread. How

9 can I manage this ? Grlorious is this noblest of the Kausika family ; I am much weaker than he : these terrified sciences are thus bewailing : it appears to me difficult to be accom- ,

10 plished. Now this king has come in my way, calling out repeatedly ‘ fear not V ; into him indeed entering, I will speedily accomx3lisli my desire.”

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

• An allusion to infanticide ?

THE BIETH OF THE SONS OF DRAUPADI. 33

12 “ Wlio is tills wicked man tkat binds fire in the comer of bis garment, wken I tbe lord am present, gleaming witb the

13 glowing splendour of my power ? He to-daj, pierced in every limb by m3r arrows, whieK in their fiight from my bow illnmine the other regions of the sky, shall enter upon a long sleep.”

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

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

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

17 ing prostrate in levei-ence addressed him : — “ 0 adorable lord !

• this is my duty ! I have committed no fault ! Deign not 0

Muni ! to be angry with me, who am engaged in my duty.

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

Visvamitra spoke.

19 “ To whom, 0 king, must thou give gifts, whom must thou protect, and with wdiom must thou wage wax* ? Speedily declare this, if thou fearest unrighteousness.”

Haris-c^andra spoke.

20 “ I must always give gifts to brahmans principally, and to others who are straitened in their means ; I must protect those in fear ; I must make war vrith enemies.”

Visvamitra spoke.

21 “ If your highness, a king, duly regards the duties of kings — am a brahman desirous of a reward, let the desired fee be given me.”

^ Ficus religiosa. The leaf, which varies from 2^ to iacheg in length and almost th© saiUo in breadth, is ovate-cordate, and has a long slender apes: (acumen) 1 to 2 inches long. It has a round flexible stalk 2 to 3 inches long, which is twisted so as to make the inner surface of the leaf face outwards from the branch. The leaf hangs downwards by th© long stalk, with its inner surface, which is slightly concave, facing outwards, aud thus catches the lightest breeze,

M CANTO VIL

The birds spoke.

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

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

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

Visvamitra spoke.

25 “ 0 king ! this present has been accepted, which thou hast given: first, however, bestow the fee appertaining to the Raja*suya sacrifice.”

The Raja spoke.

26 ‘‘ 0 brahman ! 1‘will indeed give your honour that fee. Choose, 0 chief of the dvijas, whatever present thou desirest.’*

Visvamitra spoke.

27 Give me this earth, with its ocean, and with its mountains, villages and towns ; and thy entire kingdom, 0 warrior, with

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

29 tliy wife, and son and body, 0 sinless one ! and excepting thy ^drtue, which, 0 thou that knowest all the virtues, follows its possessor when he moves. What need for me to say more ? Let all this be granted me.”

The birds spoke.

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

Visvamitra spoke.

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

Haris-c^andra spoke.

32 “ At what time I have yielded up the elirth to thee, 0 brahman ! at that time thou, Sir, art the owner . how inuch more now the king.”

THE BIRTH OF THE SONS OF BRAaPAOI.

VisYamitra spoke.

33 If 0 king ! the whole earth has been given me by thee, til on must deign to depart from the realm where I hold sway,

34 unfastening ail thy ornaments, such as thy waist-hand and every thing else, and clothing thyself with the bark of trees, together with thy wife and son.”

The birds spoke.

35 Having said So be it ! ” and having so done, the king started to go, ill company with his wife S'aivya and his yonng son.

36 Then he addi^essed the king, having obstructed tlie road as he was moidng — “ Where wilt thou go, vvitliout giving me the fee appertaining to the Eaja-suya sacrifice ?”

Haris- c'andra spoke.

37 Adorable Sir ! this kingdom has been given thee free from adversaries : these our three bodies, 0 Brahman ! are all that remain to me this day.”

Yisvamitra spoke.

38 “ Nevertheless thou must assuredly give me the sacrihciai fee ; a promise unfulfilled, especially to hiuhmans, proves injurious.

39 As long as brahmans delight, 0 king ! in the Raja-stiya sacrifice, so long indeed must the fee for the Raja-siiya sacrifice be

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

Haris-c'andra spoke.

41 ‘‘ Adorable Sii*, I have nought at present ; I will give thee i^he fee after a while : and show me favour, 0 Bnikmarshi ! bearing in mind noble behaviour.”

Yisvamitra spoke.

42 ‘‘ Wliat length of time mu.st I wait for thee, 0 guardian of men 1 Tell me speedily, or the fire of my curse shall consume thee.”

Haris-c^andi*a spoke.

43 In a month will I give thee the fee-money, O BmhmarsM ! At present I have no means ; deign to gi*ant me this permission.”

CANTO VIT.

Viivamitra spoke.

44 “ Go, go, 0 noble king ; obserye thy duty ; and may thj way be anspieioiis ! May there be no enemies

The birds spoke.

45 Permitted to go, the king depai’ted; his queen, who was

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

47 “ Alas, 0 master ! why ieavest thou us, who are afflicted with continual sufferings ? Thou, 0 king, art devoted to righteousness, and thou art the benefactor of the citizens,

4$ Lead us also, 0 Rajarshi ! if thou regardest righteousness. Stay a moment, 0 king of inonarchs ! Our eyes as hees drinkf

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

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

51 on elephants ! Here goes to-day walking afoot the king of monarchs, Hari^-c^andra ! Alas, 0 king, what will thy

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

53 0 best of kings, observe thy own duty. Mildness is a very noble virtue, especially among kshatriyas ; what need have we of wife, what need of children, or of wealth, or of grain,

54 0 master ? Abandoning all this, we have become mere shadows of thee. Alas master ! alas Maharaja ! alas, O lord !

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

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

57 them. Still Visvamitra, seeing Mm distressed by the citizens’ exclamations, approaching him, with eyes rolling in anger

^ Bead poMhydm for pfodhhydm. t for pibdmOf let us drink P

THE BIRTH OF THE SOSTS OF DBAUPABI.^

58 and impatience, spoke : Fie on tkee, vile in thj condiict, tp»Ise, crooked in tky speeoli 1 wko also^ after giving me tky

59 kingdom^ wislicst again to withdraw it.” The king thus roughly accosted bj* hira replied thus trembling, “ I am going,” and de-

60 parted hastily drawing Ms wife in his hand. ■ Thereupon the sage of the Kan^ika family suddenly belaboured with a wooden staff the very youthful toil-wearied wife, as tJiB hing was

61 drawing her along. Seeing her thus beaten, the king Harilo^and’fa, oppressed with pain, exclaimed I am going nor did he Tit-ter aught else.

62 But then spoke five Vi^ve Devas full of pity, “ This Vii^viimitra is very wicked ; what worlds will he obtain, who has

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

The birds spoke.

64 Having heard this their remark, the sage of the Kauiika race, exceedingly enraged, cursed them — “ Ye shall all assume human

65 form 1” Aud propitiated by them, the great Muni added, “ Ah

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

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

68 five grandchildi’en of Pandu. Hence the five heroic Fdndaveyas did not take to themselves wives, through the cui’sc of that great Muni.

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

CANTO

Canto VIII.

The Story of Maris-c'andra (continued).

VUmmitra mt satisfied deynands further fees., and Maris-c^ a^idra in despeTaiio 72 sells his toife and his son to a hrahman and himself to a danddla, and gives Visvdmitra all the price — Harii-c^andra earns his livelihood as the d andakd s, servant at a hurning-gr'ound in the most abject state for a year — Then he sees a vision of his future transmigrations with a promise of happiness ultimately — Mis son is bitten hy a snahe, and the queen brings the corpse to the burning- ground — They recognise each other and bewail their misfortunes — Both resolve to immolate themselves on their sofds funeral pile ; hut the gods interpose and restore his son to life — Dharrha explains that he had peisonaied the c^anddla — Indra caUs the hing to Svarga, but he refuses to go without his faithful people — JSe, and his queen and people ascend to Svarga in perfect Miss.

Jaimini spoke.

1 Ye kave declared this in order according to my questions : great is my curiosity regarding the story of Haris-c'andra.

2 Ah ! passing great was the woe incurred hy that magnanimous king; I trust he obtained a happiness fully commensurate, 0 hitmans !

The birds spoke.

8 Hearing Visvamitra’s speech, the king moved on slowly, full of sorrow, followed hy his wife S'aivya with her young boy.

4 The king having reached the divine city^ of Benares — the choice of S'iva who pronounced that it was not to he enjoyed

5 by men. Distressed with sorrow, he travelled afoot with his compliant wife. On entering the city, he saw Visvamitra

6 present. Seeing* he had already arrived, Haris-c'andra bowed reverently and, joining his hands respectfully, addressed the

7 great Muni : — ‘‘ Here is my life, and this is my son, and this is my wife, 0 Muni ! Take that as the choicest arghya offering

8 with which -thou shouldst quickly deal. Whatever else we should do, deign to excuse that.”

• For partiti read

THE STOBY OF HAEIs'-c'aNDRA.

Visvamitra. spoke.

9 Gone is the month, O Eajarshi ! ; let my fee be giren me, if thy word regarding the Raja-siuya sacrifice be remembered.’’

Haris-c'andra spoke.

10 “ 0 brahman, rich in fadeless austerities ! to-day the month will, in truth, he completed : await this half-day which remains, hut not long.”

Visvamitra spoke.

11 ‘‘Be it so, Maharaja ! I will come again : unless to-day thou shall make the gift, I will pronounce a curse on thee.”

The birds spoke.

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

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

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

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

The birds spoke.

16 Then his wife in words broken with weeping answered the king, -who was distressed, dejected, anxions, with downcast

17 face — “ Leave off care, O Maharaja; preserve thy truthfulness ; a man destitute of truth shonld be avoided like a burning-

18 groand. There is no. higher righteousness, thev say, for a man than this, namely, maintaining his truthfulness, O noble

19 man ! Oblations to consecrated fire, or study, ■ or the whole circle of good deeds, such as liheralit 3 ', are fruitless in

20 him who speaks at random. Truthfulness is constantly declared in the Dharma-sastras to tend to the salvation of men of understanding ; and falsehood to the overthrow of men of

21 uneducated minds. A king named Kriti, after offering seven horse-sacrifices and a Raja-suya sacrifice, fell forthwith from

22 Svarga for falsehood. O king, I have given birth to a child — ’

CANTO Yin.

Tiins iiaving spoken slie wept aloud. Tke king spoke as follows to her whose eyes were hathed in tears.

Haris-c'andra spoke.

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

The qneen spoke.

24 “0 king, I have given hirfch to a child : the wives of good men bear fruit in their sons. Do thou therefore, being such a man, give me in exchange for wealth, and pay the brahman the fee.”

The birds spoke.

25 Hearing this proposal, the king lost his senses ; and on re-

26 gaining consciousness lamented, sorely grieved : — “ Dire is this grief, 0 lady, that thou thus mentionest to me : is thy joyous

27 intercourse with me, wretch that I am, forgotten ? Ah ! alas ! how Couidest thou suggest this, O sweet-smiler. Repugnant

28 is this plan : how can I execute it ?” Thus having spoken, the king, repeating the word “ Shame ! shame ! ” fell to the

29 ground overwhelmed by faintness. Seeing the king Hari^- c'andra prostrate on the earth, the queen full of sorrow, uttered these piteous words : —

The queen spoke.

30 ‘‘ Alas ! Maharajd ! from whom has come this evil thought, that thou, who art accustomed to coverings made of the hair

31 of the spotted deer, hast fallen on the hare ground ? Here sleeps the king, my lord, on the ground, — ^he, by whom ten thousands of choice cattle and wealth were dispensed among

32 brahmans. Ah 1 woe 1 what has this king done to thee, 0 brahman, that he, the equal of Indra and Vishnu, has been

33 reduced to a state of coma ?” Having soliloquised thus, she, beautiful-hipped, fell swooning, crushed by the intolerable

34 gi’eat weight of her husband’s misfortunes. The child seeing his parents lying thus helpless on the ground, being exces-

35 sively hungiy and very unhappy, spoke : — “ Father, dear father, give me some food ; mother, mother, give me something

THE STORY OF HARIS'-O'aNHRA.

to eat. I have become dreadfally hungry, and the tip of my tongue is growing parched.”

The birds spoke.

36 At this interval arrived Visvaroitra great in austerities; but, seeing Haris-c^andra lying on the ground in a swoon,

37 he sprinkled the king with water and addressed him thus : — “ Rise tip, rise up, 0 supreme king ; give me the fee I desire.

38 A debtor’s misery increases from day to day.” Then being

39 refreshed with the snow-cold water, the king, recovering consciousness, and perceiving Visvamitra, again fell into a swoon,

40 and the Muni grew angry. The brahman, making the king recover, spoke : — “ Let my fee be given me, if thou regardest

41 righteousness. By truth the sun sheds warmth ; in truth the earth stands firm ; truth in speech is the highest righte-

42 ousness : Svarga is based on truth. Also a hundred horsesacrifices and truth are placed in the balance — truth Terily

43 outweighs the hundred horse-sacrifices. Otherwise what motive is there for my speaking thus peaceably to thee^ base

44 one, evil-intentioned, and cruel, false in speech ? Since thou art powerful as king, let this mj kindly feeling be heeded. If

45 0 king, thou shalt not give me the fee to-day, when the sun reaches the Western mountain, then I will assuredly curs© thee.”

Having spoken thus the brahman departed ; and the king

46 remained, weak with terror, fugitive, vile, indigent, harassed by the malicious and the rich. His wife again spoke thus —

47 ‘‘Let my proposal he complied with, lest consumed by the fire of his curse thou perish.” But the king, thus urged

48 by his wife again and again, replied — “ Lady, here without pity I proceed to sell thee ; what even the malicious could not

49 do, that do I, if my voice be able to utter so hard a speech as this.” Thereupon having so spoken to his wife, he went unnerved to the city and then, his throat and eyes impeded with tears, uttered this speech ; —

The king spoke.

50 “ Ho ! ho ! citizens, listen ye all to *my word. Why do ye ask me, ‘ ho ! who art thou ?’ I am mischievous, inhuman’

CANTO vin.

51 either a very cmel Bakshasa, or even more wicked than that

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

The birds spoke.

53 A certain aged brahman approaching accosted the king — “ Deliver the slave-girl to me ; I am a pnrchaser, paying

54 ready money. I have no little wealth, and my wife is very yonng ; she cannot perform the household dnties ; therefore

55 give me this girl. This wealth is proportionate to the skill, age, beanty and disposition of thy wife : take it ; deliver me

56 the maiden.” When thus addressed by the brahman, king Haris-c'andra’s mind was lacerated with grief; nor did he

57 make him any reply. Thereupon the brahman binding np the money in cash in the end of the king’s back-cloth dress,

58 dragged of? the queen, seizing her by the hair. But the child Rohitasya, who had a boy’s side-locks of hair, and who was clutching her dress with his hand, wept on seeing his mother dragged away.

The queen spoke.

59 “ Loose, loose me, noble Sir ! while I take a look at my boy. A future view of bim, kind Sir ! will he difficult to get.

60 See 1 come my child to me thy mother thus sold into slavery. Do not touch me, my royal child ! I must not be touched by

61 thee now !” Then suddenly the hoy seeing his mother dragged along, ran to her crying “Mother!” with tear-soiled eyes.

62 The brahman purchaser, seeing the child had approached, kicked him with his foot ; the latter, however, exclaiming “ Mother !” did not leave hold of his mother.

The queen spoke.

63 “ Shew me favour, O master t and buy this hoy. Although purchased, I shall not he a diligent servant to thee, Sir,

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

THE STOEY OF HIEIS'-C'ANDBA.

Tlie braiimaii spoke.

65 Take thou tkis weaitli asd give me tke "boy : tke wages of a man and woman kave been 6xed by those conversant with the Dharma-sastras at a hundred, a thousand, and a hundred thousand pieces, and a price of ten millions by others,

The birds spoke,

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

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

68 and again. “ My wife whom neithex' the wind, nor the snn, ♦ noi; the moon, nor the populace formerly gazed on, here she

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

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

The birds spoke.

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

72 high objects. Then Vi^vamitra meeting the king, demanded the wealth ; Haris-cWdra delivered that money to him.

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

74 Mng. “ 0 kshatriya, if thou deemest this a fitting sacrificial fee for me ; then behold thou quickly my supreme might,

75 arising from austerities well performed here, and from stainless brahmanhood, and from my terrible majesty, and from my perfect study.”

Hari4-c'andra spoke.

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

Visvamitra spoke.

77 This fourth part that now remains of the day, 0 king, for that I must wait ; nought more must I say to tbee.”

CANTO VIII.

The birds spoke.

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

79 When Vi^vamitra had gone, the king, encompassed by a sea of fear and sorrow, after reflecting in every aspect, spoke aloud^

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

81 Then advanced hastily the god Dharma, wearing the form of a c'andaia, foul-smelling, disfigured, uncouth, bearded^

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

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

The c'andaia spoke.

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

The birds spoke.

85 There gazing at him, such as he was, cruel-eyed, very coarse, muttering, very had in disposition, the king asked

Who art thou ?”

The c'and^a spoke.

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

Haris-c'andra spoke.

87 I should not wish to become the despicable slave of a c'andaia; better to be consumed by the fire of the curse rather than to be thrall to a c'andaia.”

The birds spoke.

88 While he was so 'speaking, the great hermit Visvimitm

THE STORT OF HABts'-G ATfDRA.

arrived, Ms eyes rolling witli anger and wrath, and said this to the king : —

Vi^vamitra spoke.

89 ** TMs c^andala is ready to give thee no little wealth* ; why is not my full sacrificial fee paid me

Ham^-c'andra spoke.

90 Adorahle descendant of Knsika ! I know myself to he sprung from the Solar race ; how, though desirous of ivealth, shall I go into bondage to a c'andala ?

Visvamitra spoke.

91 • ‘‘ If thon wilt not give me the c'andala’s wealth, obtained in exchange for thyself, at the fixed time, I will assuredly curse thee.”

The birds spoke.

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

93 exclaiming — “ Be thon gracious ! I am a slave ; I am in snfiering ; frightened am I ; and I am specially thy votary : shew me favonr, 0 Brahmarshi ! Deplorable is association with

94 c'andalas. Instead of the balance of the money, I wonld be subject to thee indeed, O mighty Mnni ! thy agent in every matter, thy servant, obedient to thy will.”

Yisvamitra spoke.

95 If yonr hononr is my servant, then, given by me to the c'andala for a hundred millions of money, thon hast fallen into slavery.”

The birds spoke.

96 When he had so spoken, the low ont-caste then, glad in mind, giving that pelf to Yisvamitra, bonnd the kixig and

97 led him, bewildered by Mows of the stafi, his senses utterly confused, grieved at his separation from Ms loved kindred, to Ms town.

98 Then king Hari^-e'andra, dwelling in the e andala’s town,

CANTO VIIX.

99 at mornmg, noon and evening sang this: — “ My .downcast girl seeing before her my downcast son, filled with grief,

100 remembers me ; hoping ‘ the king will free ns both, by giving, when he has amassed wealth, more wealth than this to the brahman.’ She, fawn-eyed, does not know that I

101 have done more wickedly. Loss of kingdom, abandonment of friends, sale of wife and son, and this c'an^ala-life that

102 I have sunk to : — alas ! a succession of misfortunes.” Dwelling in this condition, he remembered unceasingly his beloved son and his sonl-engrossing wife; deprived of all his pit> perty, and abject.

103 Kow for some time king Hari^-c'andra, as a servant to that man, became a gatherer of garments from dead bodies at the

104 burning- groimd, and was instructed by the c'andala, who gathered garments from dead bodies — “ Stay here day and

105 night on the look out for the arrival of corpses. This part is to be given to the king, and a sixth part is for the corpse, let three parts he for me, and two parts for thy wages.”

106 Thus instracted he went to the mortuary house and to the south ern quarter, where then stood in Benai*es the buming-

107 ground, a place of horrible cries, frequented by bundi*eds of jackals, strewn with the garlands from corpses, foul-smelling,

108 reeking with smoke, thronged by PiMc'as, Bhtitas, Vetalas, Dakinis, and Yakshas, crowded with vultures and jackals,

109 encompassed by packs of dogs, thickly strpwn with heaps of bones, full of dreadful odours ; pervaded with the cries of the friends of the various dead persons and with a terrible

110 hubbub — “ Ah ! son ! — ^friend ! — ah ! kinsman ! — ^brother ! — my child, dear to me now ! — ah ! husband ! — sister I — ^mother !

111 — ah ! maternal uncle ! — paternal grandfather ! — ^maternal grandfather ! — ^father 1 — ^grandson 1 — ^where art thou gone ! — come, my kinsman 1” ; where was heard a great din of

112 persons uttering such cries as these : — a place filled with the

113 sputtering of burning flesh, marrow and fat. Black halfburnt corpses, their rows of teeth just hursting into view, grinned from amidst the fire, as if saying^ ‘ This is the body’s

114 jmal state !’ Here the fiie crackled along rows of bones of

THE STOEY Of*’ 'HAEIS'-c'aNDRA.

various ages ; and there was the sound of the wailing of the relations, which was caused by the merriment of the pnk*

115 kasas.'^ There is heard a very loud and frightful sound, — as if at the close of the age, — of Bhdtas, Vetalas, Pisac^as,

116 Ganas and Bakshasas singing. Crowded with great heaps of buffaloes’ ordure and cows’ dung; and surrounded with high piles of the ashes derived therefrom, mixed with bones ;

117 darkened by the confusion of the crows among the many offerings, garlands and lamps ; filled with many sounds, the

118 burning-ground resembles hTaraka.f The burning-ground reverberated with the fire- pregnant, inauspicious yells of the she-Jackals ; it was impenetrable by reason of the terrific cries ;

• very direj with the close contagion of fear ; and painful by reason of tbe sounds of lamentation.

119 - The king arrived there, unhappy, ready to grieve : Ah servants, ministers, brahmans ! Where has that my kingdom.

120 gone, O Creator ? Ah S'aivya ! ah my young son I forsaking me, luckless one, through Visvamitra’s fault they both, mine

121 own relatives^ have gone elsewhere.” There revolving thus in his mind over and over again the words of the c'andala, dirty, uncouth in every limb, his hair long, mal-odorous, bear-

122 ing a fiag, armed with a club, somewhat resembling Death, and running hither and thither, exclaiming “ This price has been

123 obtained for this corpse, and shall I get it ? This is mine, this is for the king, and this for the head c'andala;” the king, while running in all directions, and while alive,

124 entered into another bii-tli. Clothed in patched cloth made of old rags well fastened together ; his face, arms, belly and feet covered with ashes from funeral piles and wdth dust ;

125 his hands and fingers smeared with various kinds of fat, oil and marrow; sighing; intent on satisfying himself by

126 feeding on various corpses and water ;§ his head dressed with ♦ A low caste.

t Narakaj tbe general name for beli or tbe place of torment ; it is distin-

gnished from Fdidla^ tb© lower r^ons- % Bead hheyam for hhayam ?

§ Tbe text ndnd^imodu-na'lsritdhdra seems to be incorrect.

CANTO Till.

bands of garlands therefrom ; he sleeps not eitJier by day

127 or by night, frequently exclaiming ‘‘ ah ! alas !” In this manner passed twelve months as if a hundred.

One day that noble king wearied, separated from his kind-

128 red, and uncouth in foim, beij^ overpowered by slumber, fell indeed into a dead sleep ; and there on his pallet beheld a

129 great wonder : — Through the power of destiny, he had in another body by diligent occupation at the burning- ground

130 given the guru his fee, and there was immunity from the infliction of pain for twelve years. Then he saw himself conceived

131 in the womb of a pukkasa woman. Further the king, wiien in that condition, considered thus — “ Immediately I am

132 born, I will verily practice the duty of liberality.” Thereupon he was bom. Then as a pukkasa boy he was always ready to perform the obsequies of the dead bodies in the

133 burning-ground. On his reaching his seventh year, a dead brahman was brought to the burning ground by the relatives ; then he perceiv-ed that the brahman had been poor and

134 virtuous. But he, asking for his wage, despised the brahmans ; those brahmans mentioned there what Visvamitra had done, —

135 Do thou a deed most sinful, and vicious, 0 evil-doer ; Harisc'andra the king was formerly turned by Yisvamitra into

136 a pukkasa for breaking the slumber of a brahman, by the destruction of his merit.” When he did not have patience

137 with them, they then in anger cursed hiu;^ — “ Go foi*tliwith thou vilest of men to terrible ■N'araka.” Immediately upon

138 tshese words, the king still in his sleep saw Tama’s messengers, bearing nooses, terror-inspiring. He saw himself

139 then seized by them and led ofl by force. Sorely afflicted, exclaiming, “ Alas now, O mother ! 0 father !” he fell

140 into Haraka into a tub of oil. And he was torn asunder beneath hy saws and the edges of razors, and suifered pain in dense

141 darkness, feeding on pus and blood. He saw his dead seif, seven years old, in the form of a pukkasa. Day by day in

142 Naraka he is burnt and roasted in one place ; he is tiifflicted and shaken in another place ; he is killed and tom asunder

THE STORY 01 HARIS'-C'anBRa.

in anotlier place ; in anotlier Ke is made to melt away and to

143 blaze ; in anotlier place lie is assailed witii cold winds. He remained in Naraka one day, wMcli was as long as a linndred years ; so a hundred years there in Efaraka are called hy

144 the demons. Thereafter cast npon the earth he was bomi as a dog, eating filth and vomited matter, and enduring cold

145 and heat : in a month he died. I^Text he saw his body horn as an ass, an elephant, a monkey, an ox, a goat, a cat, and a heron, a hull, a sheep, a bird, a worm, a fish, a tortoise, and

146 a wild boar, a porcupine, a cock, a parrot, a maina,* and motionless living objects, a snake and other corporeal beings.

147 J3ay by day consumed with grief he saw the birth of one living being after another ; a day was as a hundred years.

148 A full hundred years thus passed wM Mm there born among the lower creation. And the king saw himself bom once again

149 in Ms own race. WMle in that state, he lost his kingdom in dice-playing ; and his wife was carried oS, and his son too ;

150 and he sought the forest alone. There he saw a terrible ravenous lion approaching with open mouth, accompanied by a

151 young elephantf ; and again he was devoured, wMle ready . to bewail his wife, ‘ Ah S'aivyd ! where art thou gone now,

152 forsaking me here in misery ?’ Again he saw Ms wife with her son imploring Mm, ‘Eeseue lis 0 Haris-c'andra!. What

153 hast thou to do with dice-playing, my lord ? Thy son has fallen to a lamentable condition, and so has thy wife S'aivya.* Then he no longer saw them, though runniug about again and

154 again. And again he saw, — ^he the king was seated in

• S'ariki, a maina. There are several kinds of maiiias (or mynas). Th© best known are the Common momBiAcridofheres tristis, wbich is a brown bird common thronghont India, and the Nepal Hill maina Mulabes intermedia^ winch is a black bird found along the lower ranges of tbe Himalayas. Both are commonly caged and learn to talk, but the latter attains mnch higher proficiency. (Jerdon*s Birds of India, Edn. Godwin- Austen, Vol. II, pp. 325 and S39). Prof Monier- Williams says S'^rikd is Gracula religiosa or Turdmsalica, The former name is an old name of the Southern Hill maina {E. religiosa) and of the Nepal Hill maina (W. intermedia), (Id., ToL II, pp. 337, 339), J do not find the second name in Jerdon. t Shrahha | or a fabulous animal wh/h eiglit legs, sti^onger than a Hon,

CANTO TUX.

Svargu ; slie poor thing was brought by force, with dishevelled

155 hair, stript of her garments, exclaiming * Ah ! alas ! rescue me !’ in repeated cries. Then again he saw there through

156 Tama’s ordainment — the dwellers in the sky are calling out ‘ Come hither O king ! Tama has been addressed by Yisva-

157 mitra, 0 king, regarding thee.’ Tama’s servants^ who bore nooses of serpents, having thus spoken, lead away the prince

158 by force. Tama related Yisvamitra’s deed. At that point, however, his change which resulted from iniquity came to an end. These were all his states of being which were revealed in sleep ;

159 they were all experienced hy him during twelve years. When the twelve years were spent, being brought forcibly by the

160 demons, he saw Tama in hodily shape. Tama addressed the king, This anger of the high-souled Yi^vamitra is difficult

161 to be resisted, Kausika will indict even death on thy son. Go thou to the world of men, and undergo the remainder of thy sudering. When thou art gone there, O supreme king !

162 thou shalt obtain happiness.’ And when the twelve years expired, the king, at the end of his misery, fell from the sky, being thrust away by Tama’s messengers.

163 And when fallen from Tama’s world, he awoke through the agitation of fear, exclaiming^ “Alas! woe is me!” thinking of the working of the corrosive substance in his wounds.

164 “ In my sleep I have seen grievous woe, the end of which I do not perceive : but have twelve years, as I have seen in

165 my sleep, gone with me ?” he inquired with agitation of the pukkasas standing there. “Ko” replied certain of the bystanders ; and others said exactly the same.

166 Then the king grieved at hearing this, sought the gods for refuge, ejaculating^ “ May the gods bestow blessings on me,

167 on S^aivya and on my child. Adoration to great Dharma 1 Adoration to Krishna the creator, all-comprising, pure,

168 ancient, and immutable ! Adoration to thee, 0 Yrihaspati ! and adoration to thee, Indra 1”

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

THI*] 'STORY OF HAEIS'-O'aNBRA*

170 armed witli a clubj despondent was tli© king. Fo son liad lie, nor wife indeed, in tk© track of his memory ; niined in energy was he through the loss of his kingdom ; dwelling then in the hiirning-gTonnd.

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

172 dead, for the boy had been bitten by a snake. ‘‘Ah my darling ! ah my son, my child thns she was oft exclaiming ; emaciated, pallid, insane, her hair cowered with dust.

The queen spoke.

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

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

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

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

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

178 marks, on the black cloth, fell into a reverie : — “ Ah 1 alas I to what a state has this child bom in the family of some king

179 been brought by malignant Death 1 For, since I have seen my child thus lying in his mother’s lap, my child Rohitasya

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

The queen spoke.

181 “ Ah my child 1 through disregard of some sin this great and terrible evil has befallen us, the end of which we do not

182 perceive. Ah, my lord king ! how dost thou remain placidly in some place without consoling me who am miserable?

188 Loss of kingdoni, forsaking of friends, sale of wife and child — what has thou not done to the Rajarshi Harii-eandra 0 creator ?”

184 Hearing this her lament the fallen king, recognising his

CANTO VIII.

185 loved wifA^axid Ixis dead son, exclaimed “Alas! tMs is indeed my S'aivya, this is my child !*’ and wept consumed

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

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

The king spoke.

188 “ Alas my child I when I look on thy very young face, with its beautiful eyes, brows, nose and curls, is not my afflicted

189 heart torn asunder ? To whom, as he comes to me of himself sweetly babbling, ‘Father, dear father,’ shall I affectionately exclaim with an embrace, ‘ My child, my child’ ?

190 By whose knees shall the yellow dust be brought that shall

191 soil my upper garment, my lap and body ? Bom of my body and limbs, thou wast the delight of mind and heart to me, who, bad father that I am, sold thee, O my child, like a chattel.

192 After snatching away my large kingdom entire, with its resources and wealth, Fate as a noxious serpent then bit my

193 child. Just gazing on the lotus-face of my son, who has been bitten by the serpent Fate, even I am now blinded

194 by the dire poison.” Having thus spoken, incoherent through tears, he took the boy, and embracing him, fell motionless in a swoon.

The queen spoke.

195 “ This tiger-like man is known truly by his voice ; he has the moon-like mind of a wise man j it is Hari^-c'andra with-

196 out doubt. And his nose is prominent in front and goes downwards; and like opening buds are the teeth of him,

197 the renowned, the high-souled. Wherefoi'e has this king come to the burning-ground to-day ?”

Ceasing her grief for her son, she looked at the prostrate

198 king. Agitated, surprised, afflicted, sorely oppressed on account of her husband and son, gazing earnestly, she then saw her husband’s abominable staff fit for a low outcaste.

THE STOBY OF HABis'-C^ANDRA. 53

199 Tlierenpon the long-eyed lady fainted, and gradually regaining consciousness, spoke falteringly : —

200 Fie on thee, O Fate ! most doleful, unruly, abominated, who hast reduced this god-like king to the position of a low out-

201 caste. Though thou didst make him undergo loss of kingdom, forsaking of friends and the sale of wife and son, yet hast thou turned the king, after he was parted from us, into this

202 c'andala. Ah ! O king ! why dost thou not now raise me, who am thus aMicted, from the ground and tell me to mount

203 to thy couch ? I do not see this day thy regal umbrella, nor yet thy golden vase, thy chowrie or fan ; what is this revolu-

204 tion ? He, before whom formerly, when he moYed, kings in • the guise of servants .freed the earth from dust with their

205 own upper garments, — such having been, he the supreme king now walks oppressed with grief in the burning-ground, which is thickly strewn with jars and pots, with skulls fast fixed therein ; where the hair of corpses is concealed by the

206 remains of sacrificial ceremonies and strings ; where the cavities of the dry ground are bedecked with oily exudations ; which is dreadful by reason of the mixing of the maiTOW and half -burnt bones with the ashes and charcoal ; where the

. 207 small birds have been scared away by the cries of the vultures and jackals ; which has spread gloom over the regions of the sky with the colour of the trails of smoke from

208 the funeral piles ; where the night-roaming demons are joyful through the delight of tasting carrion.”

209 Thus having spoken the princess embraced the king’s neck and, bearing hundreds of woes and griefs, lamented with sorrowful voice, —

The queen spoke.

210 0 king, is it sleep or waking truth ? Tell me Sir, this that thou art thinking of : my mind is bewildered indeed,

211 If this he so, 0 thou conversant with righteousness, there is no help in righteousness, nor in worship of brahmans, gods

212 and others, nor in protecting the world ; there is no such thing as righteousness. Whence are there truth, and candoui', and

CANTO Till.

meekness, in that tkon, the devotee of righteousness, hast been ousted from thy kingdom

213 Hearing this her speech, sighing deeply he related in faltering accents to the slender-limhed lady, how he had

214 become a low ontcaste. She also the timid lady wept very long, and sighing deeply, full of grief, told him how her son had met his death.

The king spoke.

215 “ My darling, I choose not to undergo affliction for a long time, nor is my soul docile, 0 slender-limhed lady. Behold

216 my ill-fortune. If I shall enter the fire, with the permission of the c'andala, I shall in another birth go again into

217 bondage to c'andalas. I shall fall into Maraka, as a wormeating insect ; into Vaitarini^ which is slimy with much pus,

218 fat, blood, and sinews. Beaching the Asi-patra wood, I shall he frightfully cut to pieces ; or reaching Malia-rainwa

219 and Baimava I shall he huimt. Surrender of life is the shore for one sunk in the ocean of grief. I had just one son, who

220 was this boy, to continue my family. He too has sunk throngh the violence of the waters of my Fate, which are very strong. How shall I resign my life ? I am dependent

221 on others; and in a strait. Or, does not a man afflicted with pain regard evil ? There is no such suffering in the brute

222 creation, nor in the Asi-patra forest. Whence is there such suffering in Vaitarini as in the bereavement of a son P I will

223 fall then with my son’s body into the blazing fire, O slender-limhed 1 Thou must pardon my iiLdeeds ; and do thou who hast my permission go to the brahman’s house, 0 bright

224 smiler ! And hearken, 0 slender-limhed ! to my word with respectful mind. If one makes gifts, if one offers sacrifices,

225 if the gurus are satisfied, there may be union for me in another world with my sou and with thee. But whence in this

226 world will there be this aim for me ? In company with thee I shall speed happily on in the search for our son, which I shall mahe laughingly or somewhat secretly, O brigiit-smiler.

The river of Naraka.

THE STORY OF HARIs'-c'aNDEA.

227 Tliou must pardon at my request all that I have spoken ill ; despise not that hrahman through pride that thou art a queen ; thou must please him with thy utmost efforts, as if he were thy lord and god, O beantifnl lady /’^

The queen spoke.

228 I also, 0 Rajarshi, unable to endure the burden of grief will assuredly enter the blazing fire with thee here this day.’^

The birds spoke.

229 Thereupon the king heaping up the funeral pile, placed his son thereon ; and then associated with his wife he joined his

230 hands reverently, thinking of the Supreme Soul, Siva, hTarayana Hari Vasudeva, the ruler of the gods, who sits in

^ the cave-like recesses of the heart, of Brahman who is without beginning or end ; of Krishna, yellow-clad, beautiful.

231 While he was thinking, Indra and all the gods, making

232 Dharma their leader, assembled in haste. Approaching spake

they all — “ Ho ! 0 king ! hearken, O lord ! This is Brah-

233 man, visihle to open sight, and the adorable Dharma himself ; and here are all the Sadhyas,* * * § ** ^ the Maruts,t the Lokapalas,J with their vehicles, the Kagas,§ the Siddhas|| and the Gand-

234 harvas,^ and the Rndras’^^ and the two Asvins, — these and and others, many in number, and also Yisvamitra, whom the

235 three worlds could not formerly make a friend. .But Yi^amitra desires to proffer thee friendship and good.^’

He mounted, thereon he met Dharma, and Indra and Yiiivamitra.

Dhaima spoke.

236 “ Be not rash, 0 king ! I Dharma have visited thee, gratified

with thy patience, self-command, truth and other virtues.*^

• Class of inferior deities,

t Wind-gods.

i Guardian-gods of the world.

§ Human-faced serpents of Fatala.

II Class of demi-gods,

*1 Demi-gods, Indra^s celestial musicians.

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

CANTO VIII.

Indra spoke.

237 “ 0 virtnoTis Haris-c'andra ! I Indra have approached nigh

thee ; the eternal worlds are won bj thee and thy wife and

23B son ! Accompanied by thy wife and son, ascend, 0 king ! to the third heaven, which to others is very difficult of attainment, hut which has been won by thine own deeds.’’

The birds spoke.

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

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

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

242 feet health, placid in his organs and mind. And king Hari^ c'andra immediately embraced his son ; and in possessing his wife regained his own Fortune. He was decked

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

244 Indra at once re-addressed him. ‘‘ Accompanied by thy wife and son, thou shalt gain supreme felicity. Ascend, 0 virtuous hing^ by the results of thy own actions !”

Hari4-c'andra spoke.

245 ‘‘ 0 king of the gods ! while unpermitted by my master the low outcaste, I will not, without having recompensed* him, ascend to the abode of the gods.”

Dharma spoke.

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

Indra spoke,

247 Ascend, 0 Hari^-c'andra, to the supreme abode which is desired by all mankind on the earth, the abode of men holy in deed.”

Haris-c^andra spoke.

248 “ O king of the gods, adoration to thee ! hearken also to this

• For 0 *gatvd read a-daUvd ?

THE STOBt OF HARts'-C^ANBBA. S7

my speecli, that, filled witli a:fiection, I speak to tkee whose

249 countenaHCB is beautified through benignity. My subjects in the city of Kosala"^ remain with minds sunk in my grief ; how disregarding them ’ shall I now ascend to heaYen ?

250 The murder of a brahman, the killing of a gura, the slaughter of cattle, and the slaying of women — equal to these has been pronounced the great sin incurred in the abandonment

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

252 and innocent adherent, who ought not to be abandoned. If they go to Svarga in company with me, 0 lord of the gods 1 then I too will go ; or I loill go even to Naraka with them.”

-« Indra spoke.

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

Haris-c'andra spoke.

254 “ 0 Indra, by the influence of the householders a king enjoys his kingdom, and sacrifices with gi’eat sacrifices, and works

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

256 in the desire to gain Svarga. Therefore whatever, 0 lord of the gods, I have done well, whatever I have given in alms, whatever sacrifices or prayers I have made, let that be cora-

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

The birds spoke.

258 “ So shall it be 1” thus having spoken Indra, lord of the three worlds, and Dharma, and Yisvaiuitra, Gadlii’s son,

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

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

^ I. e, Ayodliya.

58 CANTO vm.

261 RoMtasyaj Ti4v4mitra himself, great in austerities, with the gods also, the Mimis, and the Siddhas, enthroned the king*s son ill the charming city of Ayodhya, after enthroning the king.

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

263 Those people moved step by step from one heavenly chariot to another. Then king Hari4-c'andra also grew in gladness^

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

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

S'ukra (Usanas) spoke.

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

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

268 he who longs for a kingdom gain a kingdom 1 Ah, the majesty of patience ! ah, the great fruit of liberality ! since Hari^-c'andra has reached his city and has gained his sovereignty/’

The birds spoke.

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

270 O best of Munis ! the outcome of the Raja-suya sacrifice, which was the cause of the decay of the earth, and the cause of that outcome, viz. the great battle of the Maina* and

Heron, t

^ Adi, also called S'arali. The dictionaries all say tins bird is Turdus ^gin^ ginianuS) which is the old name. It is Jordon’s Bank Maina, Acridotheres gin^ ginianus, which is common throaghont Upper India, and biirrows in the river Ibanhs (vol. II, p. 326). Jerdon gives salih (sarika) as the general Bengali name for mainas ; but I do not trace either of these two words in his book.

t Taka. Prof. Monier- Williams called this bird Ardea nivida, but I do not had this name in Jerdon. Bah, hag, (Bengali) and hagld (Hindi) are the general modern names for various kinds of common herons, egrets and

THE BATTLE OF THE MAINA AHD THE HERON.

Canto IX.

The Battle of the Maind and the Heron,

Yaiishtha,^ enraged with ViJvdmitra for his cruelty to Harii’’ d andra^ cursed him to become a heron, and Visvdmitra cursed Yaiisli^ha to become a maind — Both Munis as gigantic birds have a terrible fight, and are at length pacified by Brahma.

The birds spoke.

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

Yasishtha spoke.

“ It was Yi4vamitra who destroyed my hundred sons ; yet on that occaMon I was not so wroth as I am this day, on hearing that this king, who was high-souled, eminent, worshipful towards the gods and brahmans, had been ousted from his kingdom. Since that king, truthful, tranquil, devoid of envy even towards an enemy, faultless also, upright in soul, vigilant, a relier on me, has been reduced to the last extremity together with his wife dependants and son, has been expelled from his kingdom by Yisvamitra, and has been greatly worsted, therefore that impious brahman-hater, uprooted from among

bitterns. The Large Egret {Kerodim alha, Jerdon), tbe Smaller Egret {K, egrettoides), and tbe Little Egret (if. garzetta) are all whit© ; the Cattle Egret (Buphus coromandus) and the Pond Heron, generally known as the Paddybird, (Ardeola ieucoptera), which are most commonly called bag and bagld, haT© whit© bodies (Jerdon, vol. II, pp. 744-751).

CANTO IX.

the wise, blasted by my curae, the fool, shall be tiirned into a heron.

The birds spoke.

10 Hearing the curse, the glorious Visvamitra likewise, Kn^ika’s descendant, inflicted the connter-ciirse, Do thou also

11 become a maina.”t Both those most ilinstiioiis sa^es were transformed into birds through their nintnal curses, the glorious Va£shtha and Yisvamitra, Knsika’s descendant.

12 Both of them, boundless in might, allying themselwes with other classes of hem-gs, fought together, exceedingly exasperat-

13 ed, great in strength and prowess. The Maina increased in size to two thousand yojanas ; as the Heron, 0 brahm^,

14 increased to three thousand and ninety. And then those two, of wide heroism, assailing each other with blows of

15 their wing’s, created sore fear among the creatures. The Heron, his eyes swollen with blood, lifting his wings beat the Maina ; and he also, stretching out his neck, sti’uck the

16 Heron wdth his feet. Overthrown by the wind from their wings, mountains fell down on the earth ; and struck by the

17 downfall of the mountains the earth quaked ; and the earth, as it quaked, caused the waters of the seas to swell up, and reeled over on one side, tmming towards the descent to Pa tala.

18 Living beings perished, some by the fail of the mountains, others by the waters of the seas, others through the quaking

19 of the earth. Thus everything being terrified was turned into lamentation, bereft of consciousness; the world was greatly agitated, and its countries were thrown into confusion,

20 peqpZe exclaiming Ah, my child ! ah my beloved child 1 come, here I am fixed” — “ah my darling zoifeT — “my beloved husband r — “ this rock is failing, escape quickly.”

21 Then, when the world was thus distressed and averted in terror, surrounded by all the gods, advanced the fore-father,

22 the lord of the universe, and replied to both those combatants who were violently enraged — “ Let this your strife cease, and

^ See note f, p. 58. t See note p. 58.

THE BATTLE OF THE MAINA ANT) TEE HEBOH.

let the worlds recover tlieir stability !” AlthoHgli they heard

23 the words of Brahm£, whose birth is mscmtable, yet both of them, filled with anger and fury still fought, and did not desist.

24 Thereupon the fore-father, the god, seeing the destruction of the worlds, and desiring the welfare of both of them, dis-

25 sipated their brute-nature ; and the god, the lord of creation^ addressed them both, clothed in then? former bodies, Vasishtha and the noble descendant of Kusika, the state of darkness having been dispelled : —

26 “ Stay thou, niy beloved Yasishtha, and thou, most virtuous Kau^ika, this contest that, while involved in the state of

27 darkness, ye desiie to carry on. This outcome of the Rajasuya sacrifice of king Haris-c andra, and this war between

28 you two, are causing the earth to waste away. JSTor moreover does that best of the Kausikas offend against that king, for since he has caused him to attain to Svarga, 0 hraliman ! he

29 occupies the position of a benefactor. Do ye both, the creators of obstacles to your austerities, who have fallen into subjection to lust and anger, cease ; for worthy are your prayers, and ample is your power.’’

30 Thus admonished by him, both then grew ashamed, and

31 embracing lovingly forgave each other. Thereupon, hymned by the gods, Brahma departed to his own world, and Yasishtha to his own place, and Kausika also to his own hermitage.

32 Those mortals, who shall fittingly relate and who shall fittingly hear this battle of the Maina and the Heron, and the

33 story of Haris-c'andra, what they hear shall verily dispel their sins j nor shall they ever encounter antagonistic duties.

CANTO X.

Canto X.

Gonversation between a father and soit'.

Jaimini ashs the Birds for instruction how living beings come into existence and die^ and how the foetus and develops — The

Birds repeat the explanation that a loise young brahman Sumai% ivho was nick-named Jada^ because of his apparent stupidity^ but who remembered his former existences^ gave his father — He ex-- plains hoiu death occurs, and describes the after-existences through which a living being passes according as it has lived well or ill — He describes incidentally the hell Baurava.

Jaimini spoke.

1 Declare my doubt, when I enquire, 0 powerful hrahmafis, wherein the appearance and disappearance of living heings

2 consist. How is an animal produced ? How too does it develop ? How, again, is it placed when contained within the

3 womh, pressed upon hy the limbs ? How, again, when it has issued from the womb, does it grow ? And how at the moment

4 of departure is it deprived of the sentient state ? Every dead person also experiences the results of both his good and his bad deeds, and how then do those deeds bring ahoutf their results to

5 him ? Why does the foetus not become digested there in the stomach, as if it were converted into a morsel of food ? In the female’s belly, where the various foods consumed are digested although highly indigestible, how is it that the little animal

6 is not digested there ? Declare all this to me, free from doubtful terms ; this very matter is a transcendaut mystery, where men do err.

The birds spoke.

7 Unparalleled is this burdensome question that thou hast propounded to us ; it is difficult to be imagined, touching as it does the existence and death of all living beings. Listen to

8 it, Sir ! as a son, most thoroughly righteous, named Sumati,J once declared it to his father.

• See Canto XIV.

f For sampddayanti read sampddayatt (neuter, dual, present participle) ?

J For Bamatir read Sumatir,

COKTERSATION BETWEEN A FATHER AND SON. 63

9 A certain higlilj intelligent bi^iimaii of Bhrign’s line addressed liis son Snmati who had undergone his initiation, and

IG who was tranquil, and in appearance stupid. “ Study the Yedas, O Sumati, in order from the beginning, be zealous in obedience to thy guru, make thy food of victuals collected by

11 begging. After that taking upon thee the duties of a house-, holder, and performing the chiefest sacrifices, beget the

12 desired ofepring. IText resort to the forest, and then living in the forest, my son, be a- wandering ascetic,’^ free from family ties. Thus shalt thou attain that highest object of religious knowledge, the Supreme Being^ reaching which thou shalt not grieve.”

The birds spoke.

13 Thus frequently counselled, he through his stupidity newer replied : still the father again and again repeatedly admonish-

14 ed him aifectionately. He thus frequently exhorted by his father, through paternal love, alluringly and in pleasant terms, spoke thus at length with a laugh : —

15 “ Father ! I have repeatedly studied this that thou enjoinest me to-day, the other S'astras also, and the various mechanical

16 arts. Ten thousand births and more have passed into my memory ; disgusts and gratifications have sported in the

17 decay and the rise of my mind. I have seen partings and meetings among enemies, friends and wives j I have seen mothers of various kinds, and fathers of various kinds also.

18 I have tasted joys and sorrows thousands of times. Many

19 kinsmen have I gained, and fathers of divers kinds. I have also dwelt in women’s wombs, slimy with ordure and urine ; and thousands of times have the pains of sicknesses also taken

20 grievous hold of me. Many sufierings have I endured in my stomach in childhood, and youth and old age : all those do

21 I remember. I have been begotten of brahmans, kshatriyas and vai^yas, and even Mdras ; and again of cattle and insects,

22 of deer and birds. I have been bom moreover in the houses of kings’* dependants, and of kings resplendent in battle, and

• For ^arivrdta read fjari crdy..

CANTO X.

23 in tliy dwelling also. I liave been a servant and a slave frequently to men. I have been a master and a lord, and a

24 poor man as well. I have given blows, and I have received blows from others, and my own blows have procured me blows in return. Others have given me gifts, and I have given

25 gifts to others many a time. I have been gratified also by the deeds of father, mother, friend, brother, wife and other relatives. And often have I fallen into misery with my face

26 washed with tears. Whilst thus wandering, O father, in the crowded, circle of miindane existence, I have gained this knowledge, which procures final emancipation from existence.

27 That being known, all this body of religions rites, called Ric' Yajns and Saman, is worthless, and does not appear fit-

28 tingly to me. Of what use consequently are the Yedas to me, who am mature in wisdom, satiated with the knowledge

29 of the gurus, void of desires, virtuous in soul ? I will gain, 0 brahman ! the highest seat, that Supreme Soul, which is exempt from the qualities of the sixfold actions, pain, pleasure,

30 joy, and love. Hence, O father, I will abandon this well-kno'wn series of pains which is tainted by love, joy, fear, inquietude, anger, resentment and old age, and which is hamj)ered with

31 hundreds of nooses in close contact ensnaring one’s own self as game, and I will depart. Does not the duty enjoined by the three Yedas, which abounds in unrighteousness/^ resemble the result of sin

The birds spoke.

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

The father spoke.

33 “ WHiat is this thou sayest, my son P Whence arose thy wisdom ? How came thy stupidity before, and thy awakening

34 now ? Is this a curse-wrought change inflicted on thee by a Muni or god, since thy wisdom which was obscured has become manifest ? **

• A pnn on dharma and u^dharma. Prof. Monier- Williams gives

dharma as masc. only.

CONTEBSATIOH BET^EEK A FATHEE AKD SON. “ 65

The son spoke.

S5 “Listea, father, how this happened to me, entailing pleasure and pain on me, and who I was in another hirtli, and what is beyond myself.

36 I was formerly a brahman, my soul fixed on the Supreme Being ; I attained the highest perfection in the consideration of the knowledge of the Supreme Being. While con-

37 tinnally occupied in devotion, through constant application to study, through association with the good, through mj own natural disposition, through deliberation, hehavionr and

S8 purification, while occupying myself in this indeed I experienced the snblimest joy at all times, and I gained the position of a spiiitnal guide, the most successful remover of

39 the doubts of disciples. A- long while afterwards I attained absolute perfection; and my good disposition warped by

40 ignorance fell into calamity through carelessness. Beginning from the time of my departure I had no failure of memory, until a, year had passed and had returned to my

41 recollection of my births. Being such, I, keeping my organs under control, 'will strive indeed, O father, by means of that my former study, so to act that I may not have another

42 existence. Por this is the result of learning and liberality that I remember existences; this indeed is not obtained, O father, by men who apply themselves to the dnty enjoined

43 by the three Vedas. Being such I, from my former hermitage indeed, recurring to the duty of perfection, will attain to devotion to one object and -will stiive for the final emancipa-

44 tion of my soul. Declare thou then, Sir ! what is perplexing in thy heart : and to this extent let me, bringing the joy, discharge my debt.’^

The birds spoke.

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

The son spoke.

Listen, O father, how I have often perceived the truth ; the circle of mundane existence is ever young, the duration of

CAl^TO X.

47 wliiclx is not known, I then tell thee the whole, with thy permission, O father, commencing from the period of departure, as no one else will tell thee.

48 “ Hot moisture is excited in the "body ; it i® set in motion hy a strong vital air ; blazing without fuel it pierces the sites of

49 the vital organs. And then the vital air, called Udana, passes upwards, impeding the downward course of the water and food consumed.

50 “ Hence he, who has offered presents of water and has given

51 food and drink, obtains joy therefrom in adversity. He also, who has bestowed food with a mind purified by faith, is then

52 satisfied even without food. He, wdio has not spoken untruth, nor caused a breach of amity, a faithful believer,

63 meets a happy death. Men who have been intent on the worship of the gods and brahmans, and who are nnspitefiil,^

54 fair, charitable, shamefast, die happily. He who would not forsake righteousness through lust, or anger or hatred, who acts up to his words and is gentle, meets a happy death.

65 Men who do not give away water, nor give away food, endure then,^on the approach of death, burning thirst and hunger.

56 Those who give away fuel overcome cold ; those who give away sandal overcome heat ; and those who do not inflict dis-

57 tress overcome the woeful life- ending paug. Those who cause error and ignorance suffer grievous terror ; base men are op-

68 pressed with intense pains. A false witness, a liar, and he who teaches evil, they all and also blasphemers of the Yedas die in delusion.

69 “Then Tama’s officers, terrific, foul-smelling, carrying hammers and maces, hard-hearted, approach the false man.

60 When they meet his eyesight, trembling seizes him, and he bewails without ceasing his„ brother, mother, and children.

61 His voice seems thick, 0 father ! and monotonous ; and his sight wanders through terror j and his mouth grows dry with

62 Ms breathing ; his hreatMng grows loud ; Ms sight fails ; next

63 he is pervaded with pains ; then he quits the body. Preceded by the vital airs he assumes another body, similar to the

BXPEEIINOIS Of MYim BEIHGS AFTEl DEATH.

former, prodmoed by tbe actions of tbe former, intended for chastisement, born of no mother and father, like the preYiona one, with the periods of life and death conformable thereto,

64 Thereupon Tama’s messenger speedily binds him with cruel fetters ; drags him, bewildered as he is with the blows

65 of his staff, to the sonthem region. And so, to some place which is rough with knsa grass, thorns, ant-hills, stakes, and stones, where a fire is raging, which abounds in hundreds

66 of holes, and which is heated by tbe blazing snn, which is scorched by his rays, he is haled by Tama’s emissaries, terrible

67 through their ghastly cries. Being dragged about by those fearful servants, being eaten by hundreds of she-jackals, he, the eTil-doer, proceeds by an awful road to Tama’s abode.

68 Men who give umbrellas and shoes, and who bestow garments, those men pass along that road in ease ; and so also do those

69 who give away food. Thus encountering afflictions, the man oppressed with sin is led in twelve days to the city of king Tama.

70 ‘‘ While the body is being burnt, he experiences a great burning ; also while it is being beaten, and while it is being

71 divided into pieces, terrible agony. While the body is being wetted a living being endures a very long pain, even while it is inhabiting another body, through the consequences of

72 its own acts. There the deceased feeds on the water that his relatives offer together with the sesamum seed and the cake

73 that they offer. The anointing with oil by relations, and the

kneading of the limbs tbat they living being is

74 nourished thereby, and by what his relations’^ eat. A living being does not encounter excessive affliction on the earth through his deceased relatives ; and so when dead he is nourished by his relatives who make gifts.

75 ** Being Ifed off he sees his own abode for twelve days and he enjoys the water, cake <fec, that are offered on the earth.

76 After twelve days, the man who is being carried off, next sees Tama’s city, awful, made of iron, terrible in appearance.

77 Immediately he has gone there he beholds Tama, with fiery

• for sa Mndhmd^ read sva-himdhmd^ f

CANTO X.

red eyes, like to a mass of broken colljriiiin ; in the midst of

78 Death, the destroyer Time and others ; his month gaping with projecting teeth, his connteiiance dreadful with frowns ; a lord, surrounded by hundreds of deformed, horrible and crooked

79 diseases ; busy in awarding punishment, with long arms, a noose in his hand, very formidable. Then the living being

80 takes the happy or miserable course decreed by him. But the false witness goes to Eaurava, and the man who is untruthful. Listen while I describe the nature of that Eaurava.

81 ‘‘ Eaurava’^ is in truth two thousand yojanas in size. Then there is a chasm, just knee-deep, very dif6.cult to pass over :

82 in it charcoal is heaped up and made level with the ground. It bums vehemently with its glowing surface of kindled

83 charcoal. In its midst Tama’s servitors cast the evil-doer.

84 He runs about there, being burnt by the violent flame ; and at each step, his foot is wasted and consumed again and again ; day and night he continues on the move.

85 ‘‘ When he has thus passed over a thousand yojanas he is released, and then enters another similar hell Hirayajf to

86 purge away his sins. Afterwards when he has passed . through all the hells, the sinner enters the brate creation, among worms, insects and birds ; among carnivorous animals ;

87 among mosquitoes and such like. After having been bom among elephants, trees and such like, among cattle, and among horses also ; and among other evil and noxious crea-

88 tures ; he attains humanity, and is bom a man, contemptible* as a hunch-back or a dwarf j among c'^andalas, pukkasas and

89 such-like castes ; and then accompanied by the remainder of his sin and merit, he enters the castes in ascending order,

90 such as sudras, yaisyas, kings and so on ; also the position of brahmans, the gods and Indra. Sometimes in descending order, and thus evil-doers fall headlong into the hells.

91 ‘‘ What happens to righteous-doers, listen while I declare that. They take the holy course decreed by Tama. Bands

92 of Gandharvas singing, bevies of Apsarases dancing, brilliant

Terrible.

t Devoid of happiness.

COHCEPTIOH AND GESTATION.

witli various celestial garlaads, bedecked with strings of pearls

93 and anklets and gay with mnsic,^ and beavenlj chariots beyond compare go forth q-idckly to them. And when they descend therefrom, they are bom in the family of

94 kings and other high-sonled men : there observing upright conduct, they experience vigoronsf pleasures, and afterwards

95 they go upwards ; and otherwise, when they take the downward path, they become men as before.

‘‘ This has all been declared to thee, how a living being perishes. Wext listen, O Brahmarshi, how the foetus begins.”

Canto XI.

Conversation between the father and son (continued'),

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

The son spoke.

1 “ Xow human impregnationj of women is a seed sown in darkness ; immediately it is discharged it sets out from

2 Xaraka or Svarga. Dominated thereby the two seeds attain firmness, 0 father ! and next the character of a speck — of a

3 globule — of a hall of flesh. As there may be. a minute seed in tbe ball of flesh, so it is called a germ. So the five limbs up-

4 grow according to their parts ; and the minor limbs also, the fingers, the eyes, the nose, the mouth, and the ears, grow out of the limbs ; similarly the nails and other features grow out of

5 them. In the skin is developed the hair of the body, and afterwards the hair of the head. The womb verily increases

6 in size equally wdth it. Just as the cocoa-nut enlarges together with its shell, so it grows in size. The womb is situated with

7 its mouth downwards. But at the bottom of the womb the foetus develops, placing its hands on either side of the knees : and its thumbs are placed upon the knees, and its finger in

8 front of them ; behind the knees are the eyes, and between

• For -iohhitdni read •iohhitd f t Ugra j or noble.

J For -nishekam nuinavain read niaheko mimvafj. ?

CANTO XI.

tlie knees is tke nose ; and tke buttocks rest on tlie keels ; tke arms and legs lie outside.

9 “ In tkis way gradually grows tke buman being, wlien contained in a woman’s womb : in tbe womb of otber crea-

10 tnres, tbe position of tbe foetus corresponds to its form. Tbe gastric fiuid'^' renders it firm. It lives on tbe food and drink taken hy its mother. Tbns tbe gestation of a living creature is

11 meritorious, and constitutes a means of obtaining merit. Also tbe cord, wbicb is called Apyayani, is fixed in its navel, and it

12 becomes fixed in tbe belly of women. As women’s food and drink penetrate into tbeir womb, tbe foetus increases in size, its body being nourished thereby.

13 “ [N^umerous matters of its transmigrations occur to its memory ; hence distressed on this side and on that it becomes

14 dispirited, thinking^ ‘ Never again will I thus act, when once I am delivered from this womb ; assuredly I will so strive

15 that I do not again undergo conception.’ Thus it meditates, recollecting tbe hundreds of pains attending existence, which have been experienced aforetime, and which spring from destiny.

16 “ Afterwards in the course of time the foetus turns round with its face downwards, since it is born in the ninth or tenth

17 month. While it is being expelled, it is pained by the wind of the prajapatis, and it is expelled wailing, being pained at

18 heart by its sufferings. And when expelled from the belly, it falls into an intolerable swoon ; and it gains consciousness

19 when it comes into contact with the air. Thereupon Vishnu’s magical power, which effaces consciousness, assails it ; its soul being stupefied thereby, it loses its knowledge.

20 “ Thereafter the human being, bereft of knowledge, enters on childhood ; and afterwards on boyhood, youth and mature

21 age ; and again the human being undergoes death, and so birth. Hence be revolves in this round of mundane existence, like tbe jar and rope at a well.

22 Sometimes a man reaches Svarga, sometimes Niraya ; and

23 sometimes tbe dead man goes to Naraka and Svarga. Some-

• Agni ; or, the digestive faculty.

BESCEIPTION OF THE HELLS MAHA-RATTEAYA, &C.

times indeed re-bom bere, he obtains the consequences of bis own actions ; and sometimes the man who has consumed the consequences of bis actions, passes at death with a very small

24 remainder. And hence be is sometimes born here with a scanty stock of good and evil, having almost consumed them

25 in heaven* and in heil,t O brahman I In the hells there is this very great suffering that the dwellers in Svarga are visible thence^ 0 father ; and the denizens of hell rejoice,]: as they are hurled down. Even in Svarga there is an

26 unparalleled pain in that from the very time of ascension there this thought revolves in one’s mind, ‘I shall fall from

27 hence ’ ; and from viewing the hells great suffering is felt ; day and night one is cheerless, thinking ‘ I shall go this

28 course.’ One who is being horn has great suffering in remaining in the womb ; and after birth one has suffering in childhood and old age. The connexion also between desire

29 envy and anger is grievous to bear in youth ; and old age is almost all suffering ; the heaviest suffering lies in death.

80 Both for him who is home off by Tama’s messengers, and for him who is hurled do^m to the bells, there are again destined both conception, and birth, death and hell.

81 ‘‘ So in this round of mundane existence creatures revolve about, like the Jar and rope at the well ; and having been bound with the fetters of nature, they are hound repeatedly.

82 hTo pleasure is there a whit, O father in this world crowded with hundreds of pains ; why then should I in striving for emancipation from existence observe the three branches of religion ?”

Cant® XII.

Jada describes the Hells Mahd-rauram^ Tamas^ Nikrmfana^ Apratishfha, Asi-patra-vanaj and Tapta-humbha to his father. The father spoke.

1 “ Good, my son ! thou hast declared the deepest obscurity of mundane existence, relying on the great fruit that grows

2 from the bestowal of knowledge. Therein thou hast verily

« Svar-ioka, t Naraka. J For modanU read stdante f

CANTO xri.

described tke Ranravas as well as all the Narakas ; tell me of them at length, 0 mighty in intellect

The son spoke.

3 ‘‘I have described to thee first the hell Ranrava, now listen to the description of the hell named Maha-ranrava,’^ 0 father !

4 There for seven times five thousand yojanas ail aroimd the

5 earth is made of copper; beneath itf is fire. Heated by the heat thereof the whole region shines with a light equal to that of the rising moon, most intensely severe to sight touch and the

6 other sensations. There the evil-doer is deposited, bound hand and foot, by Yama’s servants ; he moves rolling about in the

7 midst. Preyed upon by crows, herons, wolves, and owls, scorpions, and mosquitoes, and vultures he is speedily drag-

8 ged out into the road. Burnt and confounded, he exclaims repeatedly, “ Father ! Mother ! Brother ! Dear one !” Full of

9 fear he can get no repose. In this manner therefore emancipation from existence is attained to by violent men, who evilminded have committed sin, in ten thousand times ten thousand years.

10 “Moreover there is another hell named Tamas ;t it is bitterly cold naturally ; it is as long as Mah4-raurava, and is enveloped

11 in darkness. There the men, afflicted with the cold, running about in the awful darkness, encounter one another and seek

12 refuge clasping one another. And their teeth adhere together, chattering with pain through the cold ; there are also other

13 plagues the strongest of which are hunger and thirst. A cutting wind, laden with particles of snow, pierces their bones ; pressed with hunger, they feed on the marrow and blood that

14 trickle down therefrom. Constantly licking, they whirl about in mutual contact. So there in Tamas very great affliction is

15 indeed endured by human beings, until, O most worthy brahman ! their sins are completely consumed.

“ Hext there is another notable hell, known as E'ikrintana.§

16 In it potter’s wheels revolve incessantly, 0 father ! Human

• Tery terrible. t Barkness.

t For tmya read tmyd ? § Catting off.

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

beings are mounted tbereon and are cut hj tlie string of Fate

17 wMcIi is borne on the fingers of Tama’s servant, from the sole of the foot to the head ; and these men do not lose their life

18 thereby^ most virtuous brahman ! and their portions severed in hundreds reunite. In this way sinners are cut in sunder

19 during thousands of years, until indeed the whole of their sins are consumed.

20 “ Listen also while I speak of the hell A-pratishtha, the occupants of which hell undergo intolerable pain. Those wheels are there indeed, and jar and well-ropes on the other

21 side, which have been constituted causes of pain to men who engage in sin. Some human beings mounted on the wheels

22 whirl around there ; for thousands of years no other condition is theirs ; and then another man is bound to the jar and

23 well-rope, as the jar in the water. Human beings whirl around, continually spitting out blood, with blood pouriug

24 from their faces, and with eyes streaming with tears. They are visited with pains that are beyond endurance by living creatures.

25 ‘‘ Hear also of another hell called Asi-patra-vana which has the ground covered with blazing fire for a thousand yojanas, where they are grievously scorched by the very

26 fierce vehement beams of the sun. The living beings that inhabit the hell are ever falling down there. In the midst

27 thereof appears a charming forest with moist leaves. The leaves there are sword-blades, 0 most virtuous brahman I

28 Myriadsf of powerful black dogs also hark there, with long

29 muzzles, with large teeth, formidable as tigers. Then gazing at that forest before them, with its cool shades, the living beings hasten thither, oppressed with raging thirst, crying ^ Ah

30 mother ! ah dear one !’ in deepest woe ; their feet burnt by the fire lambent on the ground. When they wend there, a wind

31 blows, that hurls down the sword-leaves, and so casts the swords down upon them. Thereat they fall to the earth into

32 a mass of blazing fire, which has pervaded the entire sux^face

• Sword-leaf- forest. t For ayuta-sohhitdh read ayiUrno ^siidh f

CANTO XIII.

of tke .gronnd, and is constantly licking :iii otker directions.

33 Tliereupon tke terrific dogs quickly rend many limbs irom

the bodies of those wailing ones. I described thii

•Asi-patra-vana to thee, dear father !

34 Ifext learn of me about the very dreadful Tapta-kumbha.* On all sides heated pitchers are snrromided with the flamei

35 of fire, mid are filled with oil iron and powder which boil over on to the heaps of blazing fire. Into them the workers of

36 iniquity are cast head-long by Yama’s servants.f They are boiled, and foul the water with the marrow that oozes from their bursting limbs. Terrible vultures pulling them out

37 fracture the eye-hones of their bursting skulls ; again they are dropped into the same pitchers hy the impetuous birds ; again

38 they become united with the liquefied heads, limbs, sinews, fiesh, skin and bones, by means of the oil in the seething vessel. Then being quickly and vigorously stirred up hy Yama’s ser-

39 vants with a spoon, the sinners are churned up in the whirling pool of copious oil. Such is the Tapta-kumbha that I have fully described to thee, 0 father !”

Canto XIII.

Conversation between the father and son (continued),

Sumati relates an incident in one of the periods he spent in hell — King Yipai-dit comes there and ashs why, in spite of a righteous life, he was condemned there.

The son spoke.

1 Xow I was bom in a Yai^ya^s family in the seventh life that preceded my present one. Once upon a time I obstructed

2 the cattle at their drinking. In consequence of that act I was consigned to a very terrible hell, fearful vdth flames of

3 fire, infested with birds with iron beaks, muddy by reason of the streams of blood that flowed from limbs crushed by machines, pervaded with the sound of blood pouring down from sinners who are being cut asunder. When cast down

Burnmg-pitober, t ydmyak read ydmyaiJ^,

KIM TIPAS^-C'it’s TmT TO HELL.

4 there I spent a Imndred-- years and more, scorched by the intense heat, and burning witii thirst.

5 On a sudden a wind blew on me there, bringing gladness, deliciously cool, issuing from out of a pitcher of meal and sand.*

6 Through contact with it all the men were relieved of their torments, and I too gained a bliss supreme, such as the celes-

7 tial beings enjoy in Svarga. And with eyes fixed in a ^wide

gaze of joy, in wonder at what this was, we saw at hand a

8 peerless perfect man ; and Yama’s dire servant, staff in hand, like Indra’s thunderbolt, was showing the path in front, and

9 a voice came saying “ come hither 1” Then that man seeing

the hell filled with hnndreds of tortures, moved with com-

passion, addressed that servant of Tama.

The man spoke.

10 Ho ! servant of Yama ! say, what sin have I committed, for which I have incurred this deepest hell, frightful for its

11 torments P Known as Vipas-olt, I was bom in the family of the Janakas, in the country of Videha, in very truth a giiar-

12 dian of men. I sacrificed with many sacrifices ; I protected the earth with uprightness ; nor did I let fighting rage ; no

13 guest departed with averted countenance ; nor did I offend the pitris, the gods, the idshis or my servants ; nor did I covet other men’s wives, or wealth, or aught else belonging to them.

14 At the moon’s changes the pitris, on other lunar days the

15 gods, voluntarily approached mankindf as cows a pool. The two religious duties, both sacrifice and meritorious work, perish inasmuch as the performers of domestic sacrifices depart

16 sighing with averted faces. The merit amassed in seven lives is dissipated by the sighing of the pitris ; the sighing assuredly destroys the destiny that springs from three lives. Hence

17 I was ever indeed kindly disposed to what concerned the gods and the pitns ; being such, how have I incurred this very terrible hell P*’

• Or, camphor.

t Parasha.

CANTO XIT.

Canto XIV.

Jada^s^ narrative (continued) — The conversation with Yaimds officer, Yama^s officer tells Icing Vipaswit why he was condemned to hell — He explains to him the nature and results of good and evil deeds generally^ and mentions at great length the punishments awarded to various special sins.

The son spoke.

1 Thus interrogated then by that high-sonied Mng in onr hearing, Tania’s officer, though dreadful, with modest speech replied.

Tama’s officer spoke.

2 Maharaja ! it is even as thou hast said, undoubtedly. Nevertheless thou didst commit, Sir ! a very trifling misdeed ;

3 I will recall' it to thy mind. The wife whom thou hadst, a princess of Vidarbha, named Pivari, — ^her season of aptitude for sexnal intercourse was formerly rendered barren by thee,

4 who wast enamoured of the resplendent Kaikeyi ; hence for the transgression in the matter of her season thou hast incur-

5 red, Sir ! a deadful hell such as this. As the Fire expects the fall of the liquid butter at the time of the Homa oblation, even so does Brahma expect the deposit of seed at the

6 approved season. A righteous man who disregarding that season, may become absorbed in objects of desire, would still incur sin by reason of the debt due to his ancestors and

7 would fail into hell. Such indeed was thy sin ; naught else is found ; come then 1 go, O king, to the enjoyment of thy meritorious acts.”

The king spoke.

8 “I will go, O servant of the god, where thou shalt lead me. Something I ask, deign to declare it to me aright. These

9 crows with adamant beaks are tearing out men’s eyes ; and these men are having their eyes renewed again and again.

10 And what deed have they done ? Explain this abominable thing. Likewise they are tearing out the tongue from these

• Tb© * Stupid one,’ Sumati’s nicknam©.

MATURE Am EBSTJLTS OF GOOB km ETIL DEEDS. 77

11 other men as it is being reproduced anew. Wlij are tbes© grieTonsly afflicted men tom with a saw ? Why are these other menj immersed in oil, boiled among meal and sand ?

12 And these other men are dragged about by iron-beahed’ birds; say, of what kind are they, screaming with loud cries through the pain caused by the loosened bodily bands.

13 Pained by the wounds in every limb, why are these men, who have wrought iniquity, struck by the onslaught of the iron

14 beaks day and night. Tell me without reservation, through what maturing of their acts are these and other torments seen among sinners.’’

Tama’s officer spoke.

15 “ Since thou askest me, 0 king, concerning the rise of th© fruits of sinful actions, I will tell thee that succinctly and

16 correctly. A man verily attains merit and demerit in regular order ; and his sin or his merit diminishes as he consumes it.

17 But no human action, whether vii4uous or sinful, quickly cleanses except by consumption. Diminution arises through

18 consumption. And he abandons merit and demerit through consuming it ; hearken to me ! Prom famine indeed to famine,

19 from affliction to affliction, from fear to fear go needy sinners, more dead than the dead. A manifold course do

20 creatures take through the fetters of their actions. Prom festival to festival, from Svarga to Svarga, from happiness to happiness go the faithful, and the peaceful, the rich, and the

21 doers of good. But sinners, when slain by sin, encounter perils from beasts of prey and elephants, terrors from snakes

22 and thieves ; what surpasses this ? Decked with fragrant garlands, clad in fine apparel, enjoying beautiful carriages dwellings and food, those who are praised ever go to sacred groves with their meritorious deeds.

23 Thus men’s merit and demeiit are amassed in the sum of many hundreds of thousands of lives : they spring from the

24 germs of pleasure and pain. Por as the seed, 0 king, awaits the, water, so do merit and demerit await him who acts

25 otherwise than at the right time and place. A trifiing sin committed' by a man, when it reaches the place and time,

CANTO XIV.

inflicts the pain produced by a thorn, when the foot is planted

26 down heedlessly. Then it inflicts the acnter severe pain that is caused by pins and wedges, and likewise scarcely endurable

27 headaches and other pains. It causes the pains engendered by eating unwholesoine things.^ by cold, heat, fatigue, infiaramation and such like. Moreover sins have regard to one another

28 amid the confluence of their results. In this way heinous sins have regard to the deteriorated state of protracted illness, &c ; and they verily tend to the consequences produced hj weapons, fire, calamity, pain, imprisonment, and so forth.

29 A trifling good deed confers at once a pleasing fragrance, or

30 touch, or sound, taste, or shape ; more marked likewise after a long time, and great when arising at the proper period. And in this way pleasures and pains spring indeed out of good

31 and bad actions. A ' man stays here consuming the productions of numerous mundane existences. And the results of knowledge or ignorance are checked hy race and country,

32 and remain there united merely by outward sign to the soul.

‘‘ Ifever and nowhere doth the man exist who doeth not a

33 wicked or holy act in body, mind, or speech. Whatever a man receives, whether pain or pleasure, whether great or insig-

34 nificant, it produces a changed condition of the mind ; by so much either his virtue, or on the other hand his sin, gradually

35 diminishes hy consumption, Just like food that is being eaten. In this way these men, dwelling within hell, diminish th^

36 awful heinous sins by torments day and night. Likewise, O king, they consume their virtues in the company of the im-

37 mortals in Svarga with the songs and other joys of the G-andharvas, Siddhas and Apsarases. In the condition of a god, and a human being, and a brute creature, one con-

38 sumes good or evil, arising from virtue or sin, and characterized by pleasure or pain.

What thou enquirest about of’ me, 0 king ! namely ‘ Of what particular sins are the tortures of wicked-doers the consequences F’ that I will declare to thee in full detail.

39 ' ' When vile covetous men have gased on others* wives and

40 OB' others* goods with evil eye and ©vE mind, these birds

PUNISHMEHTS FOE YABIOUS SIKS,

witli adamant beaks tear ont their eyes ; and they have their

41 eyes reproduced contiimally. Moreover during as many twinklings of the eyes as these men have committed the sin, so many thousands of years they undergo the eye- torture.

42 Those men who have given instruction in wicked S^astras, and those who have advised such imtruction, for the purpose of

43 completely destroying the sight even of their enemies ; those who have repeated the S'astra improperly ; those who have given utterance to an evil word ; those who have blasphemed the Yeda, the gods, the dvijas and their guru; for so

44 many years these very terrible birds with adamant beaks tear out those men’s very tongues as they are continually reproduced.

45 “ Also base men, who have caused dissension among friends, or dissension between a father and his son and relations, between a sacrificer and a spiritual preceptor, between

46 a mother and her son who is her companion, and between wife and husband, — see ! these men who are such are tom with a saw, 0 king !

47 “ Also those who cause pain to others ; and those who forbid Joyonsness ; and those who deprive others of fans, breezy places,

48 sandal, and usir grass and base men who have inSicted sirSering on innocent men at life’s end, — these participators in sin, who are such, are placed within meal and sand.

49 “Moreover the man who eats another’s s^rMdha, when invited by the other to a ceremony either to the gods or to the pitiis, he is rent in twain hy birds.

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

51 “And whoever indulges in backbiting, dissembling in speech, dissembling in mind, his tongue is assuredly tom in twain thus by shairp razors.

• Andropoffon muricatuSf Soxburgh ; the modem The roots,

when dry, and then gently moistened, emit a pleasant fragranoo ; they are employed to make large fans ; and also screens, which- are placed before doors and windows, and which being kept moist during the hot winds render tlw air that passes through them cool and fragrant (Eoxb. p. 89).

CANTO XIV.

52 Whoever, pTi:ffed up, show contempt towards their parents and gurus — these men, who are such, are plunged head foremost into a pit reehing with pus, ordure and urine.

53 “ Those who eat, while the gods, guests and living beings, dependants and visitors, and also the pitris, the fire and birds

54 are left unfed ; those evil men feed on carrion and exudations, and they become Sue i-mnkha birds, ^ as large as mountains. Behold ! these are men of that kind.

55 “ But those who feed a brahman or a man of another caste in one company disagreeably on earth, — those men, like, these persons, feed on ordm’e.

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

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

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

59 “ Moreover whatever men have touched cattle, fire, their mother, a brahman, their eldest brother, father, sister,

60 daughter-in-law, their gurus and the aged with their feet, they stand mid piles of charcoal, with their .feet bound with red-hot iron fetters, enduring burning up to the knees.

61 “ Whoever have eaten in an unhallowed manner milk, khichree, goat^s fiesh, and things offered as food to the gods, —

62 the eyes of those sinners, as they lie hurled to the ground gazing with starting eyes, are torn out, see 1 from their faces by Yama’s servants with pincers.

• The dictionaries do not say what bird this is. I would suggest from the

meaning of the word, that it means a Honey-Snoher (the commonest species of

which is the Purple Honey-Sneker, Arackmchtkra asiatica), or it may be the

Hoopoe, tfpnpa epofs, which also has a long slender beak (Jerdon, vol. I, pp.

3704 m)

PtlHISHMENTS FOE VARIOUS SINS.

63 “ And base men wbo have hearkened to blasphemy against gurus, the gods, and dvijas, and against the Yedas, — these

64 servants of Yama continually drive iron wedges, red as fire, into the ears, of such wicked men who rejoice in such things though they bewail tlw while.

65 Whoever, led by anger and covetousness, have broken up and destroyed beautiful rest-houses,'^ the abodes of gods and brahmans, and assemblages in the temples of the gods, — r

66 Tama’s exceedingly cruel servants continually fiay the skins of those men from their body by means of these sharp instruments.

67 “ Whatever men have made water in the path of cattle, brahmans, and the sun, these entrails of theirs are drawn out tlirough the anus by crows.

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

69 “ Whatever man, moreover, engrossed in his own nouinshment abandons his destitute children, dependants, wife and

70 other relatives in a famine or in a disturbance, ho indeed in his hunger thus gets portions of his own flesh, which Yama’s servants cut off and put into his mouth.

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

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

73 Men who carry off pledges are bound with bands on all their limbs, and are devoured day and night by insects, scorpions, and ravens,

74 Wicked men who indulge in sexual intercourse by day, and men who defile others’ wives, are worn away by hunger, have their tongues dropping from their palates by reason of thirst, and are racked with pangs.

^ Prapd, road-side slieds for accommodating travellers witli water.

CAOTo xrv.

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

76 “ See also, O tiger-like man ! these defilers of others’ wives, who are being destroyed by Yama’s servants in the “ mouse.”t

77 “ Whatever man, deposing his spiritual preceptor, stubbornly pursues his learning or art, — ^he verily, bearing thus a

78 rock on his head, undergoes affliction in the public way, suffering exceeding pain, emaciated mth hunger day and night, his head quivering through the pain of his bui'den.

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

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

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

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

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

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

85 “ This man’s back is continually devoured by fearful wolves, because, 0 king I he was a backbiter of people.

• S'dlmali, the Cotton or Silk- cotton tree, Bomhaof malaharicum (hepiaphylla,

Eoxb.), the Bengali sirntd, the Hindustani semal. It is a large tree, commoii

almost everywhere, with stout hard conical prickles (Hooker, vol. I, p. 349 j

Eoxb., p. 514), Here it means a kind of instrument of torture, f A kind of instrument of torture, f See Canto XT. vers© 1,

PUKISHMEOTS FOR VARIOUS SIN'S.

86 ‘‘ Blind, moreover, deaf, dumb, tbis man roams about, sick witb banger — be, base man, was ungrateful to men wbo occupy themselves in conferring benefits.

87 Tbis man, wbo returns e'vil for good, working injury to Ms friends, very evil-minded, drops into Tapta-kumbba ;

88 thereafter be will suffer grinding ; then he will go to Karambba-baluka next he will undergo mechanical tortures ; then Asi-patra-vana ; and rending with saw-like leaves. After ex-

89 periencing, too, division by the thread of Fate and manifold torments, how he will obtain expiation herefrom I know not.

90 Corrupt Brahmans, for having assailed one another when assembled at S'raddhas, drink verily the moisture that exudes ^ironi every limb.

91 “A goid-stealer, a braliman- slayer, a drinker of spirituous liquors, a defiler of his guru’s bed, remain, being burnt in

92 blazing fire beneath, above, around, for very many thousands of years ; thereafter they are re-born as men afflicted Tvitb

98 leprosy, consumption, sickness and other diseases. And when again dead, they enter hell ; and when again bom, they undergo a similar malady until the end of the kalpa, O king !

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

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

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

Canto XV.

Conversation between the father and son — (Continued),

The exposition of sins and their punishments is continued^ and Jaia concludes his story of king YipaS-dit — The king hy Ms merit delivers all the inhabitants of hell and ascends to heaven, Tama’s officer spoke.

1 “ For accepting anything of value from an outcaste,t let a

dvija be born an ass : but let him who sacrifices for the outcaste become a worm, on his release from hell.

• See Canto XIII, xerse 5. f See Canto XIT. Terse S3.

CANTO NV-

2 Bat tlio dvija who has misbehaved towards his spiritual preceptor,* by coveting the latter’s wife and the latter’s property in his mind, undoubtedly becomes a dog.

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

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

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

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

7 becomes a Rakshasa. And the man who destroys trust is born a fish.

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

8 mumj seed, mash beans, § kulattha beans, || mustard-seed, chickpeas,** beans, ft aman rice,JJ mudga beans, §§ wheat

• Upadhyaya. f Sarika j see note ^ p. 49.

J Tila, Sesamum, Sesamum orientals, Roxb. {indicum, Linnaeus) ; the modern til (Roxb., p. 491). Not in Hooker.

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

II Kulattha, a kind of bean, Bolichos biflorus, the Bengali hulattha (Hooker, vol. II, p. 210 ; Roxb., p. 663.)

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

** Chick pea or Gram, Gicer arietinum, the Beng. hut, chand and

chhold ; it is the same as vartula, (Hooker, vol. II, p. 176 ; Roxb., p. 567 ; Oliver, p. 196.)

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

JJ Kalama, the dman (hemanta) or later rice, which is sown in May and June and is reaped in December and January, The dus (ddu) or early rice is sown about April and reaped about August.

§1 Mudga* Green gram, Phaseolus mungo, the Beng, mug or mug-^aldy.

PUNISHMENTS FOB VARIOUS SINS.

9 and flax, or other crops, a man void of understanding is bom a iarge-montlied rat resembling an ichneumon-

“ Moreover for improperly touching another’s wife he is

10 born a horrible wolf. And the foolish sinner who violates his brother’s wife becomes a dog, a jackal, a heron, a vulture, a

11 snake, and a bird of prey,^ by degrees. And the sinner, who lias violated his friend's wife, his guru’s ’wife, and the king’s

12 wife, becomes a coek-cuckoo when released from hell. The man of lustful soul is born a hog.

Let him who hindei's sacrifice liberality and marriage become a worm.

IS And he who gives his daughter away t’wice is verily bom a worm.

“ He who obtains food, without giving some to the gods

14 the pitris and brahmans, is indeed born a crow when released from hell.

“ He who scorns his eldest brother, or a brother who is like

15 a father to him, is indeed born a curlew when dismissed from hell.

“ And the siidra for approaching a brahman-woman is bom

16 a worm ; for begetting offspring of her, let him become an insect living 'v^dthin wood. And a c'andMa for the same sin is born a hog, a small worm, a diver.f

17 ‘‘A man ungrateful, base among men, who returns evil for good, W’ hen released from hell is bom a small worm, an in-

18 sect, a bird, a scorpion also, and a fish, a crow, a tortoise, then a pukkasa.

19 “ For slaying an unarmed man, a man is born an ass. The mm’derer of a woman also and a child- slayer are born woiuns.

‘‘ But for stealing victuals a man is bom a fly,

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

Maslia (see note § above) is a variety of tMs. (Hooker, vol. II, p. 203 ; Eosb.,

p. 556).

• Kam-ka. Tkis must mean a bird of prey. "7 aka which is a synonyai

has Just been mentioned, t Madgu j see note * p. 31.

CANTO XV.

21 fi'om hell ; but for taking rice^-food mixed with $esamiim and oil- cake he is horn a rat; and for. taking clarified butter

22 an ichneumon ; for taking goat’s fiesh, a crow, a diver.'^ He who carries away fish-meat becomes a crow ; he who carries away venison a hawk ; but when salt is taken away, the offender becomes a water-crow rf when curdled milk is taken away^

23 a worm ; and for stealing milk he is bom a hen-heron ; J

24 but he who steals oil is born a cockroach ; for taking honey a man is born a gad-fly ; for taking a cake, an ant ;§ but for

25 stealing pulse |1 a small house-lizard ;

“ For stealing distilled spirits let the sinner become a francolin partridge and for taking iron be born a crow.

26 When brass is carried ofl, he is born a green pigeon when a silver vessel is carried off^ a pigeon ; but for taking

27 a golden vessel, he is born a worm ; and for stealing a garment of woven silk he becomes a partridge ;tt and when a silk garment is taken away he is born a silk-

• See note t p. 85.

t Yicfi-kaka. I do not find this in Prof. Monier- Williams* * * § Dictionary. I would suggest that it is a Tern, most probably the Black-bellied Tern, Sterna javanica, which has a black and grey plumage and is found in every river in India. The Terns are commonly called gangd-chil or gdng-chil, i. e., the riverkite. (Jerdon, vol. II, pp. 834 and 840.)

J Balaka. Balaka is the Pond Heron or Paddy-bird, Ardeola leucoptera, the Beng. konch~hah. (Jerdon, vol. II, p. 751.)

§ Pipilika ; the modern pipira or pipya denotes the larger species of ants.

II Nishpava ; this appears to be a general name for most kinds of pulse. Titbiri, the Francolin or Meadow partridge, of which there are two species in India, (1) the Black partridge, FrancoUnus vulgaris (the modern Htir or Jcala-titar) which is found throughout the whole of Northern India, and (2) the Painted partridge, F. pictus (also called Imla-titar) which is found in Central and' part of Southern India. (Jerdon, vol. II, pp. 558 and 561). The former is probably the bird meant here.

Hirita ; see note ** p. 28.

ff Krakara. Prof. Monier- Williams says this is Ferdix sylvaticaf but I do not find any such name in Jerdon. It is probably either the Grey partridge^ (h'ti/gomis ponticeriana, which is common throughout the greater part of India, or the Kyah partridge, 0. gularis, which is found throughout Behar and Bengal. (Jerdon, vol. II, pp. 569, and 572.)

PU^TISHMENTB FOR YARIOUS SINS.

S7

28 Trorm ; wlien very fine clotli, an instrument of liom* and fine clotli ai’e carried off, tlie sinner is bom a parrot ; and so too for taking a garment of goat’s-bair or sheep’s wool, and a linen

29 one ; when a cotton thing is taken away he is born a curlew ; and the stealer of a barken thing is horn a pond-heron ; for

30 taking paint and pothei'bs he is horn a peacock. The man who carries off a red garment becomes a jiwanjiva pheasant ;t for taking splendid perfumes let him become a miisk-rat; d^ndifor

31 taking clothes a hare ; for theft of fruit a man becomes a eunnch ; for theft of wood, a wood-insect ; J and a flower- stealer

32 becomes a poor man ; a carriage-stealer lame ; and one who takes vegetables becomes a green pigeon j§ and one wdio takes water a pied-crested cuckoo. |j One who takes away land, after going to Raurava and the other very terrible hells

33 becomes grass, a bush, a creeper, a climbing shrub, a reed and a tree by degTees ; and the man afterwards, when his sin’s

34 have been diminished to insignificance, becomes a worm, an insect, and a gi'asshopper, a bird, an aqnatio animal, a deer ; and having attained the condition of kine, and despicable cartes

35 such as c'andala and pukkasa, he becomes lame and blind, deaf, leprous, and afflicted with pulmonary consumption ; he is seized with diseases affecting the month and the eyes and the

36 anus ; and he becomes epileptic ; lie attains also the condition of a sudra. This truly is known to be the course of stealers of cattle and gold.

37 ‘‘ And fierce men who steal learning, who fall short in their rewards to the guru ; the man who makes another’s wdfe his

38 own wife, — he becomes a eunuch, the foolish man, when escaped from the torments of hell,

“ He who makes the Homa oblation in unkindled fire is

39 born afflicted with the pains of indigestion, and dyspeptic.

‘‘ Abuse of others, the returning evil for good, hurting

• S'ariigika. I do not find this word in the dictionary.

t Jivan-jiVa or JiYa-jivaka. See note ft 28.

:|: Ghnna-kitaka ; or, an armadillo.

§ Hilrita : see note p. 28.

II C'’ataka : see note f p. 39.

CANTO XV.

40 tlie vitals of others, coarseness, and cruelty, paying cour^t to other men’s wives, perfidy in taking other people’s property,

41 and contempt of the gods, dishonesty, fraud towards men, and avarice, manslaughter, and the continued performance

42 also of whatever things are forbidden ; — one should know these to be the after-characteristics of those who are released from hell.

“ Compassion towards all creatures, concord, aid to other

43 people, truth, speech directed towards the welfare of all creatures, inculcation of the authority of the Yeda, veneration of gurus devarshis Siddhas and rishis, association with the

44 good, hospitality, study, friendship, — let the wise man understand these and whatever other things constitute the deeds

45 of tifuth and righteousness, to he the marks of sinless men who have quitted Svarga,

46 “ This I have declared explicitly to thee, O king ! concerning men, holy and wicked, who eat the fruits of them own actions. Come then, we go elsewhere. Thou hast now seen everything, for thou hast seen hell. Come then, let us go elsewhere.”

The son spoke.

47 Thereupon the king prepared to follow him ; and then a ciy went up from all the men that abode in torment, ‘ Be

48 gracious, 0 king ! stay but a moment, for tbe air that clings

49 to thy body gladdens our mind, and entirely dispels tbe barning and tbe sufferings and pains from our bodies, 0* tiger-like man ! Be gracious, O king !’

50 On bearing tbis tbeir entreaty, tbe king asked tbat servant

51 of Yama — ‘‘ How do I a^ord gladness to these men ? Have I done sucb a migkty deed of merit in the world of mortals, wherefrom /aiZ6‘ this gladdening shower ? Declare me that.”

Tama’s ofiOicer spoke.

52 “ Inasmuch as thy body was nourished with the food that remamed, after the pitris the gods guests and seiwants were

53 satisfied^ and since thy mind was attached to them, hence the air tbat cbngs to tby body brings gladness ; tbe torment, 0

THE .STORY OP KINO Y^lTAs'-cOx.

54 king 1 doc 3 P not hurt the evil-doers. Whereas thou didst offer the horse-sacrifice and other sacrifices according to precept, hence from seeing thee Yaina’s engines weapons fires and

55 crows, u'lhkli cause intense suffering, such as crnsliing cutting hurniiig and so forth, grow mild, O king ! when counteracted hy thy majesty.”

The king spoke.

56 “ Keitlier in Svarga nor in Brahma-loka do men experience such joy, metliinks, as arises from conferring bliss on suffering

57 creatures. If, while I am present, torment does not hurt these men, here then, fair Sir, 1 will remain firm as a mountain.”

Yama’s officer spoke.

58 “ Come, 0 king ; w’-e proceed. Enjoy the delights won by thine owm merit, casting aside here the torments of evildoers.”

The king spoke.

59 “ For that reason^ I mil not go as long as these are in sore suffering. From my near-presence the denizens of hell grow

60 happy. Fie on the sickly protection-foeggingf life of that man, who slievrs no favour to one distressed, even though he he a

61 resolute foe 1 Sacrifices, gifts, austerities do not work for the TYelfare of him, wffio has no thought for the succour of the

62 distressed. Whoever hears a cruel mind towards children, the sick and snch like, and towards the aged also, I do not

63 hold him human; he is truly a Rakshasa. But if these men have pain originating in hell, wdiethor produced by the heat from fire, or produced by overpow^cring smells, and if they

64 have the intense pain ari.sing from hunger and thirst that causes faintness, yet the grant of deliverance to them excels,

65 I consider, the joy of Svarga. If many sufferer.s shall obtain happiness, while I undergo pain, should I not in truth embrace it ? Go thou not therefore long.”

• For tasmdt read asmdf, (from hence) ?

t For mray^drtkmimi read kiTWHd'rtlmnmn (from arthm^d), since jiwmiaTii is

neuter ?

CA^’TO XT.

Yama’s officer spoke.

66 “ Here have both Dharma and Indra arrived to lead thee away. Thou must certainly depart from us : go therefore, O king!”

Dharma spoke.

67 “ Fittingly worshipped by thee, I lead thee to Svarga ; mount this heavenly chariot and linger not ; let us go.”

The king spoke.

68 ‘‘ Men in thousands, O Dharma ! suffer pain here in hell ; and being in affliction they cry to me to save them ; hence I depart not.”

Indra spoke.

69 “ These evil-doers have come to hell in consequence of their own deeds ; thou also, O king, must go to Svarga in consequence of thy meritorious deed.”

The king spoke.

70 “ If thou dost know, thou, 0 Dharma, or thou, 0 Indra, S'ach’s lord, how great indeed is my authority, then deign^*' to speak aright.”

Dharma spoke.

71 “ Just as drops of water in the sea, or as stars in the sky,

72 or as showers of rain, as the sands in the Granges — ^just as these drops of water and other things are innumerable, O Maha-raja 1 even so thy merit is in truth beyond reckoning.

73 In thy evincing now this compassion here in the hells, the reckoning of that merit of thine has verily amounted to a hundred thousand. Then go, 0 king ! enjoy then the abode

74 of the immortals ; let these also consume away in hell the sin arising from their own actions 1 ”

The king spoke.

75 ‘‘ How shall men attain their desire in things connected with me, if in my pi’esence these jpeqpfe gain no prosperity.

76 Hence, whatever good deeds I possess, 0 lord of the thirty gods ! by means thereof let the sinners who are undergoing torment be delivered from hell 1 ”

• For arhathah read arhatha ?

A3N^ASl5rA’S GAIN OP A BOON.

Indra spoke.

77 Thus hast thou, O king ! gained a more exalted station : see too these sinners delivered from hell ! ”

The son spoke.

78 Then fell there a shower of flowers upon that king, and Hari making him mount the heavenly chariot led him to the

79 heaven-world. Both I and the others, w'ho were there, were released from the torments ; thereafter we entered the other earthly existences, as determined by the results of our owm actions.

80 Thus these hells have been reckoned up, 0 brahman ! And for what particular sin to w'hat particular kind of creatux’e a

81 man descends, it has all been recounted to thee in detail, as I saw it of yore, having gained the accurate knowledge that springs from previous experience. What else do I tell thee next, noble sir ?

Canto XYI.

Anasuyd^s gain of a boon.

The father asks Jada for instruction on yoga err religious devotion — Jada begins a long exposition, lohich starts ivith a story of Anasuyd — A certain brahman was cursed by Mdndavya at night that he should die at sunrise, and his devoted wife restrained the sun from rising — All activity ceased, and the gods in alarm besought Atri^s wife Anasuyd — At her exhortation the wife relents, the sun rises, and the brahman dies, hut is restored to life by Anasuyd — Anasityd obtains from the gods the boon that Brahma, Vishnu and Siva should he born her sonSy and that she should attain yoga.

The father spoke.

1 Thou hast declared to me, 0 son, the established nature of mundane existence which should be shunned exceedingly, a nature which is immutable like the rope and bucket at a well.

2 I have thus then learnt it in its entirety such as it is. Say, what must I do in this thus-ordained mundane existence ?

CANTO X?I.

The son spoke-

3 If, 0 father, thou dost believe my word implicitly, then abandoning thy condition as a house-holder become a dis-

4 tingmished hermit. Following that vocation according to precept, forsaking thy fire and possessions, directing thy soul towards the Supreme Soul, indifferent in regard to the various

5 oiiposites,'^^ relinquishing thy property, become a mendicant, eating only every other meal, subdued in soul, unwearied, growni intent on religious devotion, f withdrawn from contact

6 ^Nuth external things. Thereafter thou shalt attain to that religious devotion, — ^which is the cure for connexion with pain, the cause of final emancipation from existence, incomparable, unutterable, devoid of uw^ldly attachments ; through connexion with that dsvotion thou wilt never again have union with living beings.

The father spoke.

7 My son, tell me next of yoga, or religious devotion, the cause of final emancipation from existence ; by which I may escape such suffering as this, when I am again born among

8 living beings. Since I am intent on attachments, and my soul does not by reason of the bonds of mundane existence attain to religious devotion, being itself even devoid of religious

9 devotion,! speak now of that religious devotion. Sprinkle with the water of thy words, which are cool with the water of the knowledge of Brahma, me whose body and mind are disordered with pain through the heat of the sun of

10 mundane existence. Re- vivify with the draught of the nectar of thy words me, iBho am bitten by the black serpent of igno-

11 ranee, who am in anguish from its venom, and dead. Hasting with the keys of the knowledge of approved goodness, liberate me, who am galled by the chains of selfishness in the matter of son, wife, home and land.

^ Pleasure and pain, &c.

t Xoga.

X Or “ devoid of means there seems to be a pun on the word yoga.

ANASiJya’s gain of a BOOlS-.

The son spoke.

12 Listen, dear father I how of yore the wise Dattatoeya, when duly qnestionecl. expounded the system of religious devotion at length to Alarka.'*

The father spoke.

13 Whose son was Dattatreya ? Again, how did he discourse about religious meditation ? And who was the distinguished Aiarka, who enquired concerning religious meditation ?

The son spoke.

14 There was a certain Kausika brahman in the town Pratishthana; he by reason of sins committed in other births was

15 diseased with leprosy. His w'ife used to lionoiu^ him, her hushand, thus diseased, as a god, by anointing’ his feet, knead-

16 ing his limbs, bathing, clothing, and feeding him, and by cleansing the flow of mucus, blood etcetera, and with atten-

17 dance in private, and wdth affectionate convei’sation. Though always exceedingly venerated by that modest lady, he being harsh continually menaced her by reason of his excessively

18 fiery temper. Nevertheless his wife, bowing lefore him, used to esteem him a divinity ;t nevei’theless she used to esteem him, who was extremely loathful, as superior to all.

19 Being also of a constantly roaming disposition, the brahman ordered his wife — “ Do thou bring me to her dwelling. Pro-

20 cure for me that coui’tezan whom I saw living in her house in the high-w^ay, 0 religious one ; she indeed dwells in my

21 heart. I saw the maiden at sunrise, and here is night come upon us. She does not de23art from my heart, ever

22 since I saw her. If she, lovely in every limb, with large hips and swelling breasts and slender body, does not embrace

23 me, then thou wilt indeed behold me die. Beautiful is love among mankind; and she is coui’ted by many; and I am unable to go ; it appears perplexing to me.”

24 Then having heard that speech of her husband who was sick with love, she his consort, spmng of a high family, very

• For Aiiarkd^a read Alarhdya, see Canto XXXYI. t For damtam read daimtam.

CANTO xvr.

25 virtuous, faithful to her husband, gathered a compact retinue, and took abundance of money, and bearing her husband on

26 her shoulder, moved on, slow in her gait, along the high road, in the cloud-covered night, while the sky was revealed by the fitful lightning ; for the brahmaii lady was desirous of doing her husband plearure.

27 And on the road, the brahman, while borne on his wife’s shoulder, through fear of thieves in the darkness pushed

28 away Mandavya, who was no thief and who was afflicted with grievous pain, being impaled on a stake. Enraged at the

29 brush w^h a foot, Mandavya addressed him — ‘‘He, who has with his foot pushed me away who am thus exceedingly afflicted, he sinful in soul, base among men, has gotten a

30 miserable condition. At sunrise, helpless, he shall be bereft of life assuredly : at the sight of the sun indeed he shall

31 perish.” Thereupon his wife hearing that most cruel curse, exclaimed distressed — “ The sun verily shall not arise 1”

32 Then the sun failed to rise, and there was continual night for many lengths of day. Thereupon the gods grew afraid,

33 fearing “ How indeed should not all this universe pass into dissolution, when the Yedas are not uttered, and when it is deprived of oblations with fire and of the Svadha and Svah4 ?

34 Without the ordinance of day and night, there is an end of months and seasons : and again from the cessation of these south and north are not known in the sun’s half yearly course.

35 And without knowledge of the half yearly course where would be time, such as the year ? Without the year no other know*

36 ledge of time exists. By reason of the utterance of that devoted wife, the sun rises not: without the sun’s rising, bathing giving of gifts and the other actions can not indeed

37 exist ; nor indeed does the fire spread, and sacrifices are seen to cease ; nor indeed do we get satisfaction without the homa

38 sacrifice. Mortals satisfy us with the appropriate shares of the saciifices : we favour mortals with rain for the perfect-

39 ing of their grain and other crops. When plants have ripened, mortals sacrifice to us with sacrifices ; worshipped in

40 their sacrifices &c., we bestow on them their desires. Eor

anasi5ya’s gain of a boon.

m

we pour rain downwards, and morals make tlieir rain ascend ; for we rain with showers of water, men with showers

41 of clarified butter. And evil-minded men, who do not give us the periodical sacrifices,’^ being greedy eat themselves our

42 share of the sacrifice. We defile the water, the sun, fire and the winds, and the earth for the destruction of those mis-

43 chievous sinners. Through partaking of bad water &c., very dire portents work towards the death of those doers of evil

44 deeds. But to those high-souled men, who after delighting us consume the remainder themselves, let us allot the blissful

45 worlds. Therefore all this universe of a truth does not exist, unless these things increase and endure. How indeed may the days be liberated ?” — so conversed the gods with one another.

46 Having heard the speech of these assembled gods who were fearful of the destruction of the sacrifices, the god Brahma

47 spoke, Majesty is subdued by majesty indeed, and austerities also by austerities, 0 ye immortals ! Hearken therefore

48 to my advice. Through the might of the faithful wife the sun does not rise, and from his not rising loss befalls mortals

49 and you. Hence do ye, through desire that the sun should rise, propitiate Atri s faithful wife Anasuya who is rich in austerities.”

The son spoke.

50 She, propitiated by them when they resorted to her, said Let your wish he asked for. ” The gods petitioned for day,

saying “ Let it be as before !”

Anasfiya spoke.

51 “ The might of a faithful wife may not be lost in any wise. ' Hence while honouring that good lady, I will liberate the day,

52 0 ye gods ! that day and night may again exist, and that that good lady's own husband shall not perish.”

Tbe son spoke.

53 Thus having addi’essed the gods, she the beautiful went to

^ Nitya-aaimittiki j see Canto XXX.

CANTO XVT,

lier temple, and being* asked by that lady "..f ding the welfare and righteousness of her husband, wS];okt;.

Anasiiya spoke.

54 Perchance thou rcjoicest, 0 blessed ladij^ at the sight or thy husband’s countenance ! Perchance too thou esteemest thy

55 husband far above all the gods ! Through obedience indeed to my husband I have gained a great reward ; through the obtainment of the results of every wish obstacles liave been

56 removed. Five debts a man must ever discharge, 0 virtuous lady. Thus, he must amass wealth according to the duties

57 of his own caste : and he must next apply the wealth gained to a fitting object according to the precepts : he should always live full of compassion, observing truth, candour, austerities

58 and liberality : and he must daily perform the ceremonies prescribed by the S'astras and free from anger and enmity,

59 with faith preceding, according to his ability. A man with great pain gradually obtains the worlds specially allotted to his own caste, such as that of the Praja-patis and other worlds,

60 0 virtuous lady. So w’-omen by obedience to their husbands obtain half of the entire merit painfully earned by their

61 husbands. There is no separate sacrifice for women, nor sraddha, nor fasting: for by obedience to their husbands

62 indeed they reach these desired worlds. Therefore, 0 virtuous and exalted let thy mind ever he turned towards

obedience to thy husband, since a husband is a wife's supreme

63 bliss. Whatever worship the husband may offer by right ceremonies to the gods, and whatever to the pitris and gniests, even one half of that does the wife, whose mind is centred on him alone, enjoy by very obedience to her husband.”

The son spoke.

64 Having heard that her speech, the lady saluted Atri’s wife Anasiya I’espectfuliy in return, and replied thus to her —

65 “ Happy am I, favoured am I, and regarded by the gods am I, since thou, 0 lady blessed by nature, again increasest my

66 faith, I know this — none among women has a condition equal with her husband, and lo?e for him tends to her benefit

AHASUTA's GMW of a BOOIf.

67 in this world and the next ; tliroiigli her hmsbaad's faToar both here and after death, 0 illustrious hdy, a woman gains

68 happiness ; for a husband is a woman’s deity. Do thou, being such a woman^ O exalted lady, tell me who have reached thy temple, what I, a noble^ wo^fian, must do, or what my noble hmhmid must do, O beauteous one I”

Anasiiya spoke.

69 ‘^Indra and these gods in distress have approached me; they are searching for the day and night, the virtuous acts prescribed for which have been discarded in consequence of

70 thy speech. They beg for the natural uninterrupted continuance' of day and night: I am come for that object, and

71 do thou listen to this my speech. Through the absence of day flier e is the absence of all sacHficial ceremonies ; through the absence of these the gods do not get their nourishment,

72 0 ascetic lady. Through the destruction of day also all work is out short; from the destruction thereof the world

73 will perish through di'ought. Therefore if thou desirest to deliver this world from calamity, be gracious, 0 virtuous hdy, to the worlds ; let the sun ran his course as before.”

The brahman lady spoke.

74 “Mandavya exceedingly fuinous, O illustrious lady, has cursed my lord, saying 'at sunrise thou shait meet thy doom !’ ”

Anastiya spoke.

75 If, however, it pleases thee, 0 lady, then at thy woi*d I will make thee even a new htisband, in form the same as before.

76 For I must in every way propitiate the majesty of faithful wives, 0 high-born lady — ^thus I do thee honour.”

The son spoke.

77 On her saying ' be it so !’ the ascetic lady Anasuya then summoned the sun, raising up the arghya oblation, at mid-

78 night on the tenth night. Then the adorable sun, in appearance ruddy as the full-blown lotus flower, with wide

79 disc, rose aloft above the mighty mountam. Forthwith indeed

^ For dnjmm read drm^d f

CANTO XVI*

lier husband was bereft of life and fell on the ground ; and she caught Mm as be fell.

Anasdya spoke.

80 not dejected, 0 lady; behold my power. Thou hast succeeded through thy obedience to tliy husband.

81 What further need hast thou of austerities ? Since I have nowhere seen another man equal to thy husband, in form, in disposition, in intellect, with sweetness of speech and

82 other adornments, in very truth let this brahman, freed from sickness, young again, obtain life in company with Ms

83 wife for a hundred autumns. Since I see no other deity the equal of thy husband, in very truth let this brahman regain

84 his life in sound health. Since thy^ efort is constantly directed to propitiate thy husband by deed mind and word, let this dvija then come to life.”

The son spoke.

85 Then the brahman arose, free from illness, young again, with his own lustre illuminating the dwelling, as it wei’e an

86 ever-youthful god. Then there fell a shower of flowers, accompanied with the strains of heavenly instruments and other musical instruments. And the gods were delighted and said to Anasuya.

The gods spoke.

87 Choose a boon, O blessed lady. Inasmuch as thou hast accomplished a great matter for the gods, tlierefoi’e the gods ivill grant thee a boon, 0 ascetic lady'^

Anasuya spoke.

88 “If ye gods headed by Brahma, being favourable, will grant

89 me a boon, and if ye deem me worthy of a boon, then let Brahma, Vishnu, and S^iva become sons to me, and let me in company with my husband attain religious devotion, to the end that I may be delivered from aifliction.’’

90 “ Be it so,” exclaimed Brahma, Vishnu, Siva and the other gods to her ; and they departed, duly honouring the ascetic lady.

^ For rmma read tava f

THE BIRTH OF BATTATRITA.

Cahto XVII.

The Birth of Battdtreya.

The Prajd-paii Atri begot three som hy his tvife Anmu-gd^ namely^ Sonia, Battatreya, and Burvdsas, who were imanmtiom of portiofis of Brahnid, Yishnu and Siva respectively — Their offices are described— Battatreya, assembling yo^ng Munis about himself, tested their loyalty, hy living immersed in a lake and by revelling in sensual pleasures*

The son spoke.

1 Then after many days' time the adorable Atri, the second

2 son of Brahma, looked upon his wife Anasuya. Her, bathed after menstraation, Tei’y lovely in body, seductive and perfect in form, free from blame, the love-possessed Muni enjoyed mentally.

3 But while he contemplated her, a powerful ^rind through and above brought the change that was produced in her*

4i The ten regions of the sky seized the white-iustred form of Brahma, as it fell all around, in the form of Soma, chaiuc*

5 terized by passion. That mental Soma was begotten in her as the son of the pi'aja-pati Atri, the life and possessor of

6 every excellence. Magnanimous Vishnu being pleased begot of her Dattatreya, the hr&man, in whom goodness predomi-

7 nated, by production from his own body. Dattatreya was he called ; he sucked Anasuya's breast : he was Yishiiu indeed

8 incarnate ; he was Atri's second son. He issued from his mother’s womb seven days afterwards, being enraged on seeing that the haughty king of the Haihayas was near and

9 was of ending Atri, being angry he at once desired to bum up the Haihaya. hhlled with indignation at the long pains and toil of his residence in the womb, a portion of S’iva

10 was bora as Duiwasas, in whom darkness predominated. Thus three sons were born of her, being portions of Brahma, S'iva and Vishnu.

11 Bmhnia became Soma, Vishpu w^as born as Dattatreya, Siva was bora as Durvasas, through the boon granted by the

12 gods. The praja-pa-ti Soma, ever causing creepei’s and laedi-

CA2JTO XYll.

cinal plants and mankind to grow with his cool rays, abides

13 in STarga. Dattatreya protects offspring from destruction by the malignant Daityas : and Tishnn^s portion must also be

14 knowii as the benefactor of the docile. Dnrvasas, the adorable birthless god, destroys the seorner ; assuming a formidable

15 body, he is haughty in look mind and speech. The adorable praja-pati, the son of Atri again created the Soma plant.^ Dattatreya also, being Yishnn, enjoyed objects of sense while

16 engaged in profound meditation. Dnrvasas, deeming his father and mother to be the chief est object of devotion, assuming the form known as ‘ frantic/ roamed about the earth.

17 SniTounded by the sons of Munis, the lordly yogi Dattdtreya also, desirous of obtaining exemption from all attachments,

18 long immersed himself in a lake. Nevertheless those youths, resorting to the bank of the lake, did not forsake him, who

19 was magnanimous and exceedingly benign. When after a hundred heavenly years were ended, all those youthful Munis, through affection for him, still forsook not the bank of the

20 lake, the Muni, taking his noble wife clothed in heavenly raiment, beautiful and plump in form, arose from the water,

21 thinking, ‘‘ If these sons of Munis shall forsake me because of the presence of a woman, then I will remain free from all

22 attachments.” When nevertheless the sons of the Munis did not forsake him, he next di’ank intoxicating liquors in com-

23 pany with his wife. Thereupon they did not forsake him, though he was engrossed in drinking spiidtuous liquor in company with his wife, and though he was rendered impulse by addiction to singing, musical instalments and such like,

24 and also by intercourse with his wife ; deeming that the higlisouled Muni when with her was detached from religious rites. The lord of yogis, although drinking spiiituous. liquor, incurred

25 no fault. Dwelling like Matarisvan within the abodes of c'a^d^ias, drinking strong drink he, skilled in yoga, the lord

^ Tte text appears to be corrupt. Another reading has been suggested bj

Babu Hari Moban Vidyabbnshian, the pandit of the Bengal Asiatic Society,

from a MS., atreA piWras for airiti ,• this is preferable and I have adopt*

' cd it-

GAMJ^S SPEICH.

m

of jogis, attended hj Ms wife, perfomed austerities, being meditated ob by yogis wlio longed for deliverance £TOm mundane existence.

Cakto XVIII.

Garga's speech,

Arjwia the son of Krita-virya^ m mwceeding to his kingdom, resolves to rule worthily — Mis minister Oarga advises Mm to pro* pitiate the Muni Battdtreya — And narrates how, when the Baity and Bdnavas had conqtiered the gods, the gods hy Vrihaspatrs counsel propitiated Battdtreya, tvho, being an incarnation of Vishnu, teas enjoying himself with Lakshmi ; a9id how, when the demo9u penetrated to Battdtreyais hermitage and seized Lak-shm, they tvere destroyed by Battdtreya,

The son spoke.

1 Once upon a time Ai^juna, the son of Krita-viiya, when Krita-virya had departed to heaven, being invited by the

2 ministers and family priest and by the citizens to be inangnrated as king, spoke thus —

“ It is not I will wield regal sway, which surpasses hell, O

3 ministers, if I leave that foolishly unaccomplished, for the sake of which taxes are levied. Merchants, giving the twelfth part

4 of their wares to the king, travel on the road protected fijom robbers by the watchmen. And the herdsmen and husbandmen giving the sixth part of the ghee, buttermilk and other jp-o-

5 duce, enjoy the rest. If the merchants gave a larger portion than that out of all their wares and other property, then

6 that would tend to the destruction of the sacrifices and pious works of the extortionate king who took it. If people who follow that and other livelihoods are protected by others,

1 hell is sui’ely the lot of a king who takes the sixth part as his revenue. TMs has been decreed by men of old as the perma-

8 nent income of a king. When a king fails to afford protection from tMeves, that u the same m theft j and it would he sin in a king. Therefore if, by performing austerities, he has gained

102 c\mo xviit

9 ibe coveted position of a yogi, be is tlie only king.wlio possesses power to protect the eartb. Therefore I indeed will be a weapon-bearer in the eartb, worthy of honour, endowed with prosperity ; I will not make myself a participator in sin.”

The son spoke.

10 Understanding that his resolve, standing among the ministers spoke the leading Muni, Grarga by name, mighty in intellect, advanced in age.

11 “ If thus thou desirest to act, idghtly to govern the kingdom, then hearken to my speech and act, O royal scion !

12 Propitiate, 0 king, Dattatreya, the illustrious, who made his abode once in a bucket,, who protects the three worlds,

13 who is busied in religions devotion, who is illustrious, who looks impai*tially everywhere, who is a portion of Vishnu, the

14 upholder of the world, incarnate on earth. By propitiating him the thonsand-eyed Indra gained his abode, which had been seized by the evil-minded Daityas, and slew the sons of Diti.”

Arjuna spoke.

15 “ How did the gods propitiate majestic Dattatreya ? And how did Indra regain his godhead, of which he had been depiived by the Daityas ?’*

Garga spoke.

16 ‘‘ There was a very fierce contest between the gods and Danavas. The lord of the Daityas was Jambha, and the leader

17 of the gods was S'ac'i’s spouse. And while they fought a heavenly year elapsed. Then the gods were worsted, the

18 Daityas were victorious. The gods led hy Vipra-cTtti were vanquished hy the Danavas : they strove to flee, being dis-

19 pirited at the victory of their enemies. Desirous of compassing the slaughter of the army of Daityas, accompanied by the Balikhilyas* and Eishis, they approached Vrihaspati and

20 took counsel. Vrihaspati said, ‘ Deign to gratify with your faith Dattatreya, Atri's high-s >uled son, the ascetic, who is

21 occupied in impi^oper practices. He the boon-giver will grant

^ Bead * Bala-khilyas’? These are divine personages of the sise of the

thttiEb.

smtm.

joii a boon for the destruction of the Daityas ; then, O gods, shall ye and your friends slay the Daityas and Danavas.*

22 “ Thus exhox'ted the gods then went to Dattatreya’s hermitage, and they beheld the high-sonled Mnni, attended by

23 Ijakshmi, hymned by 'Gandharvas, and engi’ossed in quaffing spirituous liquor. Approaching they expressed in words their salutations to him, which were the means of accomplishing

24 their objects. And the heaven-dweiiei .■5 lauded him ; they offered him food, viands, garlands and other presents ; when he stood, they stood near ; when he moved, they moved ; when

25 he reposed on his seat, they worarfiipped him with heads down-bent. Dattatreya addressed the prostrate gods, ‘ What desire ye of me, that ye do me this obeisance

The gods spoke.

26 * The Danavas, headed by Jambha, have attacked and seized upon the earth the atmosphere and the third world, O tiger-

27 like Muni, and our shares of the sacrifices entirely. Employ thou thy wit to fheir destruction and our deliverance, 0 sinless one ! Through thy favour do we desii^e to regain (ihe three worlds which they now possess.’

‘‘ Dattatreya spoke.

28 ‘ I am drinking strong drink, I have remnants of food in .my mouth, nor have I subdued my senses. How is it, O gods, ye seek for victory over' your enemies even from me f ’

The gods spoke.

29 ‘ Thou art sinless, 0 lord of the world ; no stain hast thou, into whose heart, purified by the ablution of learning, has entered the light of knowledge/

Dattatreya spoke.

30 ‘ True is this, 0 gods ! all learning have I, who am impartial in view : but by reason of association with this woman I

31 am now impure after eating. For commerce with w^omen when continually pursued tends to depravity.*

Thus addressed, the gods then spoke again.

CANTO X¥Tn.

“ The gods spoke.

32 ‘ This woman, 0 sinless brahman ! is the mother of the world ; she is not depraved, even like the sun’s halo of rays , which touches the dvija and the c'ap^la alike,’

Garga spoke.

33 “ Thus accosted by the gods, Dattatreya then with a smile spoke thus to all the thirty gods ; — ‘ If this be your opinion,

34 then summon all the Asuras to battle, 0 most virtuous gods ^

35 and bring them here before my view — delay ye not~in order that the glory of their strength may be consumed by the lire of my glance, and that they may all perish from my sight.’

36 ‘‘ The valiant Daityas, summoned to battle by the gods in compliance with that his advice, advanced with fury against

37 the troops of the gods. The gods being slaughtered by the Daityas were quickly demomlised by fear; they fled in a

38 body, seeking protiecfion, to Dattatreya’s hermitage. Even there the Daityas penetrated, driving forward the heavendwellers, and saw the high-souled mighty Dattdtreya ; and

39 seated at his left side his wife, Lakshmi, loved by all the worlds, beauteous, her shape most graceful, her countenance

40 like the moon, her eyes lustrous as the blue water-lily,* her bips large and breasts full, uttering melodious speech, adoimed

41 with evevj womauly virtue. Seeing her before them, the Daityas, seized with longing, could not bear the intense love

42 with fortitude ; and pined in mind to carry her off. Desisting from the gods, but desirous of seizing the lady, they were shattered in vigour, being bewitched by that sin. Then com-

48 pact together they spoke-— ‘ If only this jewel of womankind in the three worlds might be our prize, successful then should

44 we 'all he — ^this is our engrossing thought. We are resolved therefore, let us all, foes of the gods, raise her up, place her in the palki, and bear her to our abode.’

45 ‘‘ Thereupon possessed with longing and thus mutually exhorted, afflicted by love, the united. Daityas and Danavas

46 raised up his virtuous wife, mounted her in the palki, and

• Nilot|mla, the blue water-Hly, see note %

Gama's sp'BBch.

placing the palki on their heads set off for their own homes *

47 Thereon. Dattatreja smiling spoke thus to the gods — ‘ BraTO I ye prosper ! Here is Lakshmi borne on the heads of the Daityas. She has passed beyond the seven stations^ she will reach another, a new one.'

The gods spoke.

48 ^ Say, 0 lord of the world, in what stations has she her abode ; and what result of a man’s does she bestow or destroy F*

“ Dattatreja spoke.

49 ^ When stationed on the foot of men, Lakshmi bestows a habitation ; and W’hen stationed on the thigh, clothing and

50 manifold wealth ; and when taking her position in the pudenda, a wife ; when resting in the bosom, she grants offspring; "when stationed in tbe heart, she fulfils the thoughts

51 of men. Lakshmi, is the best fortune of fortunate men. When resting on the neck, she adorns the neck with loved relatives and wives, and close contact with those who are

52 absent. When abiding in the countenance, the sea-born goch dess bestows beauty fashioned according to ber word, real

53 command also, and poetic fire. When mounted on the head , she forsakes the man and thence resorts to another abode. And here, mounted on their head, she will now desert these Dai--

54 tyas. Therefore seize your arms and slay these foes of the gods ; nor fear them greatly ; I have rendered them impotent ; and through touching another’s wife their merit is consumed, their might is broken.

Garga spoke.

55 “ Thereupon those enemies of tbe gods, being slain by divers weapons and their heads being assailed by Lakshmi, perished —

56 thus have we heard. And Lakshmi, flying up, reached the gi*eat Muni Dattatreja, being hymned by all the gods who

57 were filled mth joy at the slaughter of the Daityas. Thereupon the gods, prostrating themselves before the wise Datfcatreya, gained as before the uppermost heaven, being freed from

58 affliction. Likewise do thou also, O king 1 if thou wishest to obtain matchless sovereignty according to thy desire, straightway propitiata him."

CA^JTO XIX

Canto XIX.

The Bpisode of Dattdtreya,

King Arjuna^ tahing Gar gas advice^ propitiates Dattdtreya, wJia grants Mm the boon that he should reign righteously, prosperously and gloriously — Arjuna is then installed in Ms Jcingdom, and his reign is described — The blessedness of worshipping Vishnu, luho is Dattdtreya^ expounded — The story of Alarha is then begun*

The son spoke-

Having heard the Rishi speak thus, king Arjuna, Kritaviiya’s son, proceeded to Dattatreya’s hei-mitage and wor-

2 shipped him with faith ; by kneading his feet and other services, and by offering honey and other delicacies, and by bringing garlands, sandal, and other perfumes, -water, fruit &c. ;

3 also with preparations of rice, and by removing the Rishi’s fragments of food. Pleased thereivith the Muni addressed the

4 king in the very same way, as he had formerly addressed the gods.

“ Ever indeed am I an object of reproach for my enjoyment of spirituous liquor and other bodily pleasures, and an object of reproach for this enjoyment in that I have my

6 wife here by my side."** Deign thou not thus to obstruct me who am unable to benefit thee ; 0 conciliate one who is able.”*

8 Thus the Muni addressed him j and Arjuna Kartavirya, recalling that speech of Garga’s, replied then, bowing before him-

Arjuna spoke.

7 17V by dost thou beguile me, my lord, resorting to thy illusory devices. Sinless thou art, and this brahman lady is the path of all existence.**

6 Thus invoked, the benign brahman answered him, the illustrious Kartavirya, the subduer of the earth.

9 “ Choose thou a boon ; since thou hast declared my secret, I have felt thereby intense gratification in thee to-day, 0

10 king. And the men who shall worship me with perfumes, garlands and such like, with offerings also of meat and strong

• Tk© text appears obseure.

ARJUNA AND DATTATEKYA.

drink, and'witli sweetmeats accompanied with clarified hniter,

11 — and who shall worship me and Lakshmi with songs also and the worship of brahmans, and with Inte, flute, conchs and other

12 gladsome musical instruments ; — to them I -will give supreme gratification, children, wives, wealth and other blessings^ and I

13 will ward ofi the violent blow’-s of scorners. Do thon then choose the choice boon that thy mind desires : my face is very gracious to thee through thy declaration of my secret name.’^

Kartavirya sj)oke.

14 “ If my lord thou art gracious, then grant me supreme pros* perity, whereby I may protect my people and may not incur

15 iniquity. I desire to have knowledge in the customs of others, irresistibility in fight, and the dexterity of a thousand arms.

16 May my paths be unimpeded on hill, in air, in water, and on land, and in all the hells ! And may my death come from a

17 superior man ! And let me have moreover a guide to the right path when I stray from the path : and may my guests* be worthy of praise in the imperishable bestowal of wealth !

18 And let there be freedom from impoverishment in my country with repeated recollection of me 1 May my faith in thee be ever in truth unwavering !”

Dattdtreya spoke.

19 “ Thou shalt receive all those boons in the matters that thou hast specified ; and through my favour thou shalt become a universal monarch.”

Jada spoke.

20 Thereon Arjuna prostrated himself before Dattatreya. And having convened his subjects^ he duly received his inaugura-

21 tion. Then he the Haihaya, established in his kingdom, having received supreme prosperity from Dattatreya, owning

22 exceeding power, made proclamation ; — ‘ Henceforth whoever besides me shall lay hold of a weapon, I shall put him to death

23 as a robber or as one bent on injuring others.’ After this order had been issued, there was no man that bore arms in

• For Hiikayak read tithayahy days ?

CANTO XX.

24 that country, except that valiant tiger- warrior. He it was who was the guardian of the villages, and he the guardian of the cattle. He it was who was the guardian of the

25 fields and the protector of the dvijas. He also was the guardian of ascetics, and the guardian of caravans ; the guardian of those who were sinking amid the fears of rohhers,

26 rogues, fire, arms and so forth, as in the sea, and of those who were involved in other calamities ; he was the destroyer of hostile warriors. He it was who was ever remembered as

27 the upholder of mankind. And there was exemption from impoverishment, while he ruled as king. He offered many

28 sacrifices, complete with gifts and fees. He also practised austerities. He performed exploits in battles.

Having seen bis prosperity and exceeding honour, the Muni Anginas spoke.

29 “Assuredly kings mil not follow in Kartavirya^s steps, either with sacrifices, alms-giving, or austerities, or with high exploits in battle.”

30 On the very day when the king received prosperity from

31 Dattatreya, he performed sacrifice to Dattatreya. And there all his subjects having seen the king’s supreme prosperity that day offered up sacrifices with devout attention.

32 Such is this magnanimity of the wise Dattatreya, who is Yishnu, the guru of all things movable and immov-

33 able, endless, high-souled. In the Puranas are narrated the manifestations of the bearer of the bow S'arnga, who is endless,

34 inscrutable, the bearer of the conch discus and club. Whatever man ponders on his highest form, happy is he, and he

35 may soon pass over mundane existence. ‘ Ho 1 I am ever in truth easy of reach hy faith even to Yaishnavas,’ — ^how is it that a man should not have recourse to him, whose are these

36 very words ? For the destruction of unrighteousness, and for the practice of righteousness, the god, who is without beginning and without end, preserves the stability of nature,

37 Moreover I tell thee of Alarka^ also, the famous birth.

• Bead Alarkam for Anerliiam,

THE STORY OP KUVALAyX^VA.

And tliiis lias been related tbe union between tbe high-sonled RajarsM Alarka, wbo was faithful to bis father, and Dattatreya.

Canto XX.

The Story of KuvalaydJva,

King S'atru’-jifs son J^ita-dhvqja receives into intimate friendship two Kdga primes in the guise of brahmans — They live with him by day, and spend the nights in Masdtala — They extol him to their father, and relate his story as follows — ^itordhvaja sets out to succour the brahman Gdlava against a Baity a Tdtdla-hetu, with the aid of a wondrous horse named Kuvalaya,

Jada spoke.

1 There was formerly a valorous king named S'atru-jit, in whose sacrifices Indra was pleased by receiving the soma

2 juice. His son was a valiant destroyer of his foes ; the peer of Vnhaspati, Indra and the Asvins in intellect, prowess and

3 beanty. The king’s son was continually surrounded by young princes, who were his equals in age, intellect, virtue, prowess

4 and behaviour. He was sometimes resolved on investigating the whole S'astra literature ; at other times engrossed* with

5 poetry, dialogue, singing and the drama. Moreover he enjoyed himself both wdth gambling pastimes, and in the discipline of all kinds of weapons : he wa^ intent on the study of elephants,

6 horses, and chariots suitable for war.f The king’s son enjoyed himself in company with the young princes, being

7 absorbed in pleasui’e by day and night alike. But while they sported there, numbers of young brahmans, young princes and young vaisyas of the same age came to enjoy themselves affectionately.

8 Mow after a time two young M%as, the sons of Asvatara,J

• For '•sambhavaih read ?

t The text appears corrapt j for yogydni yuddha- read y%iddha-niyogy(t^ f J A Haga prince.

liO CAKTO XX.

9 visited the surface of the earth from the JTaga- world. Disguised in form as brahmans, youthful, handsome, those two, in company with the young princes and Ihe other dvijas,

10 remained there linked in friendship, occupied with various amusements. And all those young princes and the young

11 brahmans and vaisyas, and those two young Haga princes engaged in bathing, kneading the limbs &c., adorned themselves with garments and perfumes, and occupied themselves

12 with the business of kings.* As day after day went by, the two young hTagas enjoyed themselves, being bound by affection

13 for the king’s son. And the king’s son received the highest pleasure from those two, by various amusements, and by jests,

14 conversation, &c. Apart from those two he neither ate, nor bathed, nor di’ank sweet drinks ; he did not disport himself, nor take up his weapons to improve his accomplishments.

15 And those two, spending the night in Rasatala,t mainly occupied in sighing in the absence of that high-souled prmce, visited him day after day.

16 ‘‘ With whom do ye both, my sons, find supreme affection in the mortal- world ?” thus inquired their father of both

17 those young Fagas. “ Whilst I have seen you both many dayvS here in Pataia, I ever behold you both with kindly countenances by day and night.”

Jada spoke.

18 Thus questioned by their father himself, the two illustrious sons of the Naga king falling prostrate, with hands reverently joined, replied.

The sons spoke.

19 ‘‘ It is the son of S'atru-jit, dear father, famed by name as Rita-dhvaja, shapely, upright in conduct, a hero, proud, kind

20 of speech, no sneaking tale-bearer, J eloquent, learned, friendly,, a mine of excellencies, an honourer of the honour-

21 worthy, intelligent, modest, adorned with courtesy. Owrmind,

• Tiie text seems incorrect. For -sam^uUdms read -sam^uUdi?

f The lower world.

{ Per andprishla-hitho read amprishtha-hatho.

THE STORY OF KUVALAYASVA,

being ravisbed by attendance on bim, affection for bim and pleasure witb bim, finds no delight in fcbe Naga- world or the

22 air- world.* By separation from bim chill Patala does not tend to warm us, dear father j through union with him the sun by day tends to gladden us,”

The father spoke.

23 “ He is the happy son of a holy father^ whose e^tcellencies such accomplished persons as ye are thus celebrate even in his

24 absence. There are evil-dispositioned men learned in the S'astras j there are good- disposition ed men who are fools : but I esteem him, my sons, the happier who equally possesses

25 knowledge of S'astras and a good disposition. A father has indeed a son in that son^ whose friends always declare his friendly qualities, and whose enemies his valour, among the

26 good. Perchance ye have preferred a request to him as a benefactor : he has done something to satisfy your mind, my

27 children. Happy is he ! The life of each high-born one lias been tvell lived, when petitioners to him turn not away, and the

28 petition of his friends is not powerless. In my house whatever gold and other metals^ jewels, animals for riding, and seats there are, and whatever else imparts delight ; that should be

29 given him without hesitation. Pie on the life of that man, who, while failing to make a return to beneficent friends,

30 believes that he really lives ! The wise man who, cloud-like, showers benefits on his circle of friends and injuiy on his foes, — men wish him prosperity.”

The sons spoke.

31 "Wliat might any one do for that successful man, whose petitioners are all always honoured in his house with fdie grant

32 of all their desires. The jewels that are in his house, whence can we have them in Patala ? And t&he7ice his animals for

33 riding, his seats, and cainiages, ornaments and clothing ? The knowledge that he has, is found nowhere else. Even for the

34 wise he is, dear father, the ablest remover of all doubts. One thing he has done, and that in our opinion was impossible of

• For hhnvQ loke read hhurarloke f

112 .

CANTO IX.

accomplisliment, except by Brabrna, Vislanii,* Siva, and tbe other lords, ”t

The father spoke.

35 Revertheless I wish to hear what was his highest deed, whether it be impossible or possible of accomplishment. Is

36 anything impossible to the wise ? Men who have determination attain to the position of the gods, lordship over the immortals, and the position of being worshipped by them, or

37 any other coveted arduous thing. There is nothing unknown, or inaccessible, or nnohtainahle, either in heaven or here, to strennous men who have brought their mind, organs

38 and soul under control. An ant hy walking travels thousands of yojanas ; even Garuda, if he does not move, does not move

39 a single foot. Where is the surface of the earth, and where is the site of the polar star ? Yet Dhmva the son of king

40 Uttana-pada, a denizen of the earth, reached it. Eelate then how the good young prince did his feat, that ye may discharge your indehtednees, my sons !’’

The sons spoke.

41 The high-souled prince has told us this feat he did before, dear father ; that he spent his youth, being noted for his good conduct.

42 “ But formerly, dear father, a certain brahman, the wise Galava, bringing a magnificent steed, approached S'atru-jit ;

43 and replied to the king — ‘ A certain vile Daitya, an evil-doer, 0 king, springing np, is destroying my hermitage without

44 cause day and night, assuming the several forms of a lion, an elephant, and forest-roving heasts^ and of other small-bodied

45 animals. When I am absorbed in profound meditation and deep contemplation, and intent on vows of silence, he raises

46 obstacles so that my mind wavers. Thou art able instantly

to burn him with the fire of thy anger, but not Do I

desire that austerities arduously acquired should be squan-

• G-ovinda,

f Tbe text; seems incorrect. For iasydsti hartavyam read tasya Icfitam

Mr yam ? for fhardd read ihardn ?

KUTALATASVA GUAEDS THE BEAHMAN gIlATA.

47 dered, 0 king ? But one daj 0 king, kaving perceived tke demon, I keaved a sigh, being distressed by him, and exced-

48 ingly depressed in mind. Thereupon this horse fell forthwith from the sky itself, and a voice from no corporeal being

49 exclaimed — hearken to it, 0 lord of men 1 — Fnwearied the noble steed can traverse the whole circle of the earth with

50 the sun. He has been produced for thee. Hor is his course stayed inPataia, in the sky or in water; nor does he succumb when moving in every direction, or even among the

51 mountains. Since he will traverse the whole circle of the earth unwearied, he will become famed in the world under the

52 name Knvalaya. And the base sinful Danava, who day and night torments thee, him shall slay, 0 brahman, the king named

53 Shtru-jit mounted on this horse ; and his son Rita-dhvaja getting this jewel of a steed shall attain to fame by means of him.”

54 I now" have met with thee : do thou, O king, ward o:E that obstructer of fmj austerities, for a king is interested therein.

55 Therefore I have toid thee, 0 king, of this gem of a horse : do thou command thy son, so that righteousness may not perish.’

56 ‘‘ At his word the king, righteous in soul, mounting his son Rita-dhvaja, who had performed a solemn ceremony, on that

57 gem of a horse, sent him away then with Gralava. And the Muni, taking him, departed to his own hermitage-home.’’

Canto XXI.

Kumlayaha^s marriage with Maddlasd.

^ita-dhvaja., called also Kuvalaydsva, wounds and pursues the Daitya FdUla^hetu. — In the pursuit he falls through % chamti into Fdtdla and reaches the city Purandara-pura — There he 'tneets Maddlasd^ (daughter of the Gandharva Mng VisvdvamT) whom Pdtalorhetu had carried off — Me marries her with the help of her companion Kundald^ who then admonishes them on the blessings of marriage — Me hills the Baity as who o^ose him, and brings her home to his father, wha praises and blesses Mm.

The father spoke,

“ Relate my sons what the king’s son did after he departed in company with Galava ; your story is a surprising one.”

-CANTO XXL

Tlie SOILS spoke.

2 “ The king's son, residing in G-alavii’s pleasant lieriiiitage, subdued every obstacle to the reciters of the Yeda*

3 “ The base Danava, infected with frenzy and arrogance, did not know the prince Kuvalayasva who was dwelling in Giiia-

4 va’s hermitage. Then assuming the form of a hog, lie approached to outrage the brahman Galava, who wtis, busied in

5 the evening service. On an out-cry by the Maui’s disciples, the king’s son hastily mounting the horse pursued the boar,

6 shooting arrows at Mm ; and drawing his mighty how, that was decorated with pretty designs, he struck the hoar wth an

7 arrow shaped like the half-moon. Wounded by the iron arrow, the wild beast, intent on its own speedy escape, set off

8 for' the large forest dense with mountain trees. The horse followed him impetuously, swift as thought, being urged on by the king’s son who was obeying his father’s, command.

9 After traversing thousands of yojanas with speed the quick-

10 paced hoar fell into an open chasm in the earth. Immediately after him, the king’s son also, on his horse, fell into the great

11 chasm, which was enveloped in crass darkness. Then the beast was lost to tlie sight of the king’s son therein ; and he saw Pat ala clearly there, but not tliat animal.

12 “ Next he saw tlie city called PLirandara-piira fflled with hundreds of golden palaces, embellished with ramparts.

13 Entering it, he beheld no man there in the city, and as he wandered about he next saw there a woman hastening' along.

14 He questioned her, the slender-limhed, ‘ Why or on whose account are you proceeding ? ’ The noble lady replied not a

15 word and ascended into the palace. And the king’s son fastening up his horse on one side followed her indeed, being wide-eyed with amazement hut fearless.

16 “ Then he saw reclining on a very spacious couch, all made

17 of gold, a ’solitary inaideh, full of love, as it were Rati ; — her face like the clear moon, her eye-brows beautiful, large-hipped and full-breasted, scarlet-lipped,* slender-bodied, her eyes

• Vimbadipped. The Yimba, Cephalandra indica (Momordica mmiadel-

kuyalatasta meets with madalasa.

18 like tlie blue water-lily, ber nails red- tipped, black-complexioned, sott-shmned, lier bands and feet copper-coloured, ber tliigbs round and tapering, ber teeth beautiful, ber locks dark-blue tine and strong*

19 “ On seeing ber, lovely in every limb, as it were a creeper on tlie body of the god of Love, the king’s son thought her the

20 deity of Rasatala. And the beauteous maiden immediately she saw him, with his dark blue wavy hair, and well-developed thighs £^houlders and arms, deemed him the god of Love.

21 And she rose up, the noble lady, feeling an agitation in her mind. The slender one was overcome at once by hashfulness,

22 astonishment and dejection. ‘ Who is this that has come ? Is he a god, or a Yaksha, or a Gandharva, or a ISTaga, or a Vidyadhara, or a man ■ accomplished in virtuous deeds and

23 love ?’ Thinking thus, and sighing often, she seated herself on the ground and then the fascinating-eyed lady swooned

24 away. The king’s son, being also smitten by the arrow of

25 Love, revivedi her, saying ‘Do not fear.’ And then' that maiden, whom the high-souled pidnce saw before, being dis-

20 tressed took a fan and fanned her. After reviving her, the maiden, on being questioned by him, somewhat bashfully made

27 known the cause of her friend’s fainting. And the noble lady related to the king’s son in detail all the cause of the fainting, which occuiTed at the sight of him ; and also her story as the other lady had told it.

“ The lady spoke.

28 * The king of the Gandharvas is named Yisvavasu, and this

29 is his beautiful-browed daughter called Madalasa, The son of Vajra-ketu, a fierce Danava, the cleaver of his foes, was

30 named Patala-ketii, a dweller within Patala. He, raising an illusion of darkness, carried off this maiden when she was in her garden, unattended by me, and brought her here, the

31 villain. On the coining thirteenth day of the lunar fortnight, it was foretold, an Asura shall carry her off ; but he does not

•pha, Roxb.) bears a bright scarlet berry, 2 incbes long, and 1 in diameter.

It is a climber, common ©Yerywhere (Hooker, vol. II, p. 621 j Boxb. p. 696).

CAKTO XXL

deserve tlie lovely-limlbed maiden^ any more tlian a sudra

32 deserves to tear tte Yeda. And wten tte day was over, Siiralblii said to tte maiden wto was ready to kill lierself,

33 “ This base Danava shall not get thee. He who shall pierce him, when he^ reaches the world of mortals, with arrows,

34 that one, 0 noble lady, shall shortly be thy husband.” And I am her prudent companion, Knndala by name, the daughter of Vindhyavan, and the wife of Pushkara-malin, O warrior.

35 My husband having been killed by S'umbha, I am wandering, in fulfilment of a vow, from one place of pilgrimage to another

36 by a divine course, ready for another world. Patala-ketu, evil-souled, when he had assumed a wild hoar’s form was pierced hy some one with an arrow, to secure the deliverance

37 of the Munis. And I having really followed him, have returned in haste : it is indeed true, the base Danava has been smitten by some one.

38 ‘ And this lady fell into a swoon : hear what is the 'cause. The maiden is full of affection for thee even at first sight, O

39 pride-inspirer 1 who resemhlest the sons of the Devas, distinguish^ed for gracious speech and other virtues. And she is allotted as wife to the other, who has wounded the Danava.

40 For this reason she fell imo the deep swoon, and all her life the slender-limhed maiden will indeed experience suffering.

41 On thee is fixed her heart, O enamoured hero ; and she will have no otherf husband all her life long. Hence is her suffer-

42 ing. Even so was Surahhi’s pro|)hecy. But I have come here, my lord, through affection for her, experiencing grief; for there is in truth no difference between one’s friend’s body and

43 one’s own. If this lovely lady gets an approved hero for her husband, then assuredly may I engage in austerities with a

44 mind at ease. But who art thou ? and wherefore hast thou come here, O high-minded hero ? Art thou a Deva, or Daitya,

45 ijandharva, Hdga, or Kinnara ? For not here can men come, nor is human body such m thine. Declare thou that, even as I have spoken truthfully.’

• The Danava* t dmyo read ndnyo.

KUTALAYi^VA MABBIlg MADALAsX.

“ Knvalaya^Ta spoke.

46 ^ Wlia^t tkoii askest me, 0 lady skilled in koly law, wko I am and wky I kaYe come, kear that, O lady bright of imder-

47 standing ! I tell it thee from the begi n n i ng. Son of king S'atrn-jit, I was despatched by my father, O beauteous one ! I reached Galaya s hermitage for the purpose of protecting

48 the Muni. And while I was affording protection to the Munis who observe the holy law, there came ohd, disguised in^ hog-

49 like form, to hamper them. Pierced by me with an arrow, shaped like the half-moon, he mshed away with great speed :

50 mounted on horseback I pursued him. Suddenly I fell as in play into a chasm, and my horse also. Thus mounted on

51 horseback, wandering alone in darkness, I met with light, and saw thee lady ; and when questioned, thou gavest me no

52 answer whatever. And following thee I entered this splendid palace. Thus I have related this truly. E"© Deva am I,

53 or Danava, nor Mga, nor G-andharva or Kinnara, 0 sweetsmiling one . The Devas and the rest are all objects of veneration to me, 0 Kundala. I am a man ; thou must not be afi^aid of this at any time.*

The sons spoke.

54 Gladdened thereby, the noble maiden, gazing dully through hashfulness on the noble countenance of her friend, uttered

55 no word. And again the friend, being gladdened, answered him, after saying to her, * Truly has he related it, O maiden obedient to Surabhi’s word

Kundala spoke.

56 ' 0 hero, unvarnished truth is the word thou hast spoken ; and her heart, perceiving it no otherwise, will gain com-

57 posure. Surpassing beauty indeed clothes the moon, and light clothes the sun : prosperity attends the happy man, fortitude the resolute man, and patience the gi-eat man!

58 Thou indeed hast assuredly slain that wicked base Danava : how shall Surabhi, the mother of cattle, speak falsely?

59 Therefore happy verily is this maiden and blessed with good

CANTO XSl,

fortune, in gaming union witli thee. Perform, 0 hero, the needful ceremony, celebrated according to rule/

The sons spoke.

60 ‘“I am ready to comply,’ thius spoke the king’s son to her, 0 father. And she thought of him, the large-thighed'’^ hero^

61 the chief of his race. And he taking fuel and kusa grass, accepted her immediately, through affection for Madalasa and

62 through respect for Kundala, Kindling fire, he saciificed, being conversant with the mantras, and caused the blessed maiden to take p.art in tbe marriage ceremony. And as he

63 had come, he departed then, being a wise man, to his own hermitage-abode for the purpose of practising ansterities.

‘‘ And the companionf said to the maiden ‘ My wishes are

64 fulfilled, 0 lovely-faced one. Now that I have seen thee, resplendent in beauty, wedded to this husband^ I will perform

65 matchless austerities, with a mind at ease ; and, having my sins washed away in the waters of the sacred pilgrimageplaces, I shall not again become such as I am wow.”

And then bending courteously she addressed the king’s son, being desirous to go, yet shaken in her speech through love for her friend.

“ Kundala spoke.

66 ‘No counsel should be given even by men to sticb as tbou art, 0 man of boundless understanding ! and much less there-

67 fore by women ; hence I offer thee no counsel. But yet thou hast caused me also to confide in thee with a mind drawn by love towards this slender- waisted one : I will remind thee^ O

68 foe-queller. Yerily a husband must ever cherish and protect his wife. A wife is her husband’s help-meet unto the com-

^ For tumbiLrum read tumborvm, “ whose thighs are Hire the ttmiba,” a kind ot long gourd) Lagenaria vulgaris (Oucurhita lagenaria, Boxb.) It appears to be a wild variety. The common plant is the Sanskrit aMm, the modern hadv^ or Idu, It bears a large, thick, membranous or almost woody fruit, often foot long, nsnally bottle- or dumb-bell-sbaped (Hooker, voL II, p. 61S 5 Eoxb., p. 700).

•f For sakhim read salchi?

FrTALAlASVA RETUKI^S WJTlf MAI>ALASA. II9

^">9 p^'Ote attainment of religion, wealth and love. When both wile and husband are controiled Iw e^ach other, then all t-lie

70 S'ti eonibiiie. religion, wealth ar.ei save, flow ■vvitliont a wife

does a man attain to religion or or love, my lord r' In

71 Jier the three are set. So also a husband a wife k

powerless to liilf;] religion and the other duties. This three-

72 fold group resides in weddi-rd life. Men cannot perform the worship of the gods, pitris and dependants and of guests, witli-

7d out a wife, 0 prince 1 And riches, although acquii*ed bj men, altliough bi’ought to tli -,ir own home, wa=ste away without a

74 wife, or even wiiere a vvoi‘thles.s wife dwells. But there is indeed no love for him without a wife. — this is clearly evident, fly eommuiiity of tlic wedded pair in their duties he may

7d attain to the tl;.rec duties. A man satisSes the pitris with cliiidren ; and guests with preparations of food ; like\ise the immortal gods with %vorship : as a man he satisfies a virtuous

76 wo‘fe. Moreover for a woman there is no religion, love, wealth or offspring without a husband. Hence this three-

77 fold group rests upon -wedded life. This have I spoken to you both ; and I go as I have wished. Prosper thou -with her in riches, children, happiness and long life.’

The sons spoke.

78 Havdng spoken thus, she embraced her friend and bowed to the prince ; and she departed by a divine course according to her owm purpose.

79 And S'atru-jit’s son, being desirous to depart from Patala, mounted her on the horse but was perceived by Danu’s off-

80 spring. Thereon they suddenly shouted out, ‘ She is being carried off, she is being carried far aww, the pearl among

81 maidens, whom Patala-ketu, brought from heaven. Besides he has won the might of the Banavas, the iron-staff, the s-word, the club, the. spear, the bow, together with Patala-ketu.’

82 ^ Stand, stand !’ thus exclaiming, the Danava chiefs then

83 rained* a shower of arro-ws and spears on the king’s son. And S^atru- jit’s son, excelling in valour, split their weapons with

• For vauarshur read vavriskar ?

CANTO XSI.

84 a multitude of arrows, laughing as if in sport. In a moment the surface of Patala was covered with the swords, lances, spears and arrows, which were split by the multitudes of

85 Rita-dhvaja’s arrow’^s. Then taking up Tvashtri’s weapon he hurled it against the Daoavas ; thereb}’ all those Danavas

86 together with Patala-ketu were turned into heaps of bones bursting with the excessive heat from blazing rings of fire, just as the oceans were burnt up -when the fire of Kapila fell on them,

87 “ Then the prince, seated on horseback, after slaying the chiefs of the Asni’as, came to his father’s city with that pearl

88 of women ; and prostrating himself he recounted everything to his father, both the visit to Patala, and the meeting

89 with Kundala, and the meeting with Madalasa, and the conflict with the Danavas, and their slaughter with the weapon, and the return.

90 “ His father, having thus heard the exploits of his gracefulminded was both filled with affection and embracing his

91 son spoke thus — ‘I have been delivered by thee, O son, worthy, magnanimous, who hast saved from their fears the

92 Munis who follow true religion. The fame handed down by my ancestors has been further augmented by me : thou, O

93 son, mighty in valour, hast multiplied it. ISTow ho, who does not diminish the glory, wealth or heroism which his father

94 has acquired, is known as an ordinary man. But whoever strikes out by his own might fresh heroism still, exceeding his

95 father’s heroism, the wise call him great among men. Whoever lessens the wealth and heroism and glory acquired by

96 his father, the wise call him base among men. I then had accomplished even as thou hast the brahman’s deliverance. And the visit to Patala that thou madest, and the destruction

97 of the Asuras that thou didst effect^ even this, my child, is in excess, hence thou art great among men. Therefoi^e thou

98 art fortunate, my hoy. I indeed in getting thee, such a son as this, excelling in virtues, am to he praised even by righteous men. That man does not, I hold, gain the aflec-

99 tion of adopted sons, who does not surpass his son in wis-

kuyaliyMya's happy life.

dom, liberality and valour. Fie on the birth of him who

100 is known in the world through his father ! He who attains fame through a son, his birth is the birth of a nobly bom man. The fortunate man is known by reason of himself ; the

101 ordinary man by reason of his father and grandfather ; the base man attains distinction through his mother’s relations and his mother. Therefore, my son, prosper thou in riches and

102 heroism and in happiness. And never let this daughter of the Gandharva be parted from thee.’

“ Thus he was addressed by his father kindly again and

103 again in various sort ; and after an embrace he was permitted to depart with his wife to his own residence. He lived there

104? joyfully in the society of his wife in his father’s city, and also elsewhere in gardens, woods, and mountain-tops. And she, the lovely, the beautiful- waisted, having prostrated herself before the feet of her parents-in-law, thereafter morning by morning enjoyed herself in companionship with him.”

Canto XXII.

The story of Kuvalaydsva (continued') : MaddloLsd^s death,

Fdtdla-hetu^s brother Tdla-heiu, in the guise of a Muni dwelling on the bank of the Yamuna^ induces Kuvalaydsva to guard his hermitage^ 071 the pretext that he had ce7’tain cere77io7iies to pe7form in the water — Bisappearmg within the water he goes to the palace and reports that Kuvalaydsva had died in battle with the Daityas — Maddlasd dies through griefs and the king and queen utter their lainentatmis^ and perform the princess obsequies — Tdla-Jcetu then returns to the hermitage and releases the prmce.

The sons spoke.

1 “ Many days afterwards the king again addressed his son, ‘Mounting this horse go quickly to rescue the brahmans,

2 and patrol the earth, morning by morning, day by day, for the brahmans’ freedom from molestation must always be

S sought after. There are evil-behaved Danavas in hundreds, born in wickedness j do thou so act that the Mimis may ex-

CANTO xxir.

4 perience no t>l>stacle from them/ Then the king’s son did as he was directed by his father. After travci'niiig the whole

5 eaniih, the king’s son did obeisance to his father’s feet iu the forenoon, as each day came round ; and then during the rest of the day he enjoyed himself with her, the slenderwaisted one.

6 One day, however, while moving about, he saw Patalaketn’s younger brother Tala-ketu, who had fixed his hermitage

7 on the bank of the Yammiia. The wily Danava had assumed a Muni’s shape. Bearing the previous enmity in mind, he

8 accosted the king’s son— -‘0 royal prince! I accost tliec, d/> thou then accomplish my request if thou art willing : nor must thou refuse my petition, thou that art true to thy promise !

9 I will ofiier a sacrifice to Dharma, and the oblations also must be made. The funeral piles must be put up there, since

10 they have not yet ascended into the air. Hence give me, 0 hero 1 this thy own ornament that is about thy neck

11 for gold, and guard thou my hermitage, until I praise within the water the god Yanina, the lord of marine animais, with the mantras prescribed by the Yedas for Yamna’s

12 worship, which cause creatures to thiive, and in haste return,’ To him as he spoke thus the prince did obeisance

13 and then gave his neck-ornament, and replied to him, * G-o sir ! with a mind at ease ; I will stay in this very spot near thy hermitage according to thy command, Sir ! until thy

14 coming again. No man shall cause thee molestation here while I stay. And do thou in perfect confidence, without hurry, O brahman, accomplish thy purpose.’

15 “ Being thus addressed by him, he then plunged into the water in the river, while the prince guarded the other’s magic-

16 raised hermitage. And Tala-ketu went from that river to the prince’s town, and spoke thus in the presence of Madalasa and other persons.

“ Tala-ketu spoke.

17 ‘The hero, Kuvalayaiiva, while guarding the ascetics close to my hermitage, fighting with a certain wicked Daitya

madalasa’s death through deceit.

18 and striking down tlie brahmans’ foes in the conflict with all Ms might, was pierced in the breast with a spear by the

19 wicked Baitya who resorted to magic. While dying he gave me this neck-ornament ; and ^udra ascetics gave him

20 to the fire in the wood. And the frightened horse which uttered distressed neighings, with tearful eyes, was led off

21 by that cruel Danava. This beheld I, malicious, evil-doer. Whatever should forthwith be done in this matter^ let it be

22 done without delay. And take this neck-omament as a consolation to your hearts, for we ascetics may not have anything to do with gold.’

The sons spoke.

23 ‘‘ Having so spoken, he left it on the ground and departed as he had come. And those people afflicted with grief, fell

24 down, ill with fainting. Immediately recovering consciousness all those royal handmaids, and the queens and the king

25 lamented sorely distressed. But Madalasa seeing that his neck-ornament, and hearing that her husband was slain, quickly yielded up her dear life.

26 ‘‘ Thereon a great cry arose in the houses of the citizens,

27 even as there was in the king’s own house. And the king beholding Madalasa hereft of her husband and dead, made answ'er to all the people, having recovered his composure

28 after due reflection. ‘ Ye should not weep, nor I, I perceive, when one considers the fleetingness of even all relations.

29 Why do I bewail my son ? Why do I bewail my daughter-inlaw ? I think after due reflection, that neither should be

30 bewailed, since events happen as they are fated. Why should my son, wdio in obedience to me has met death when engaged in guarding the dvijas according to my command,

31 be bewailed by the intelligent ? Assuredly if niy son has quitted Ms body on account of those dvijas, will not that body,

32 to which he resorts, cause him to rise higher ? And how m it possible that this high-bora lady, thus faithful to her husband, should be bewailed ? For women have no deity besides a hus-

33 band. For she would have to be thus bewailed by us, and her relatives, and other compassionate persons, if she were

CAJTTO XXII.

34 separated from her husband. But this noble lady^ who on hearing of the death of her husband has immediately followed her husband, should not for this reason be bewailed by

35 the wise. Those women should be bewailed, who are separated from their husbands ; those should not be bewailed who have died with them : but this grateful wife has not expe-

36 rienced separation from her husband. Verily what woman in both the worlds would think her husband human, who gives ‘her all happinesses both in this world and the next ?

37 Neither should he be bewailed, nor yet this lady^ nor I, nor his mother. We were all rescued by him who resigns his life

38 for the sake of the brahmans. For my high-souled son, by relinquishing his body which was half consumed, has freed himself from his debt to the brahmans, to me, to religion.

39 Though losing his life in war, he did not surrender his mother’s honour, the spotless fame of my family, or his own heroism.’

40 Then Kuvalayalva’s mother, having heard of her son’s death, looked upon her husband and, immediately after her husband, spoke similarly.

“ The mother spoke.

41 ‘Not such gratification did my mother or my sister get, 0 king ! as I have felt in hearing that my son has been slain

42 while protecting the Muni. Those who die, sighing, in great distress, afflicted with illness, while their relatives lament, — their mother has brought forth children in vain.

43 Those who, while fearlessly fighting in battle to guard cattle and dvijas, perish crushed with arrows, they indeed are

44 really men in the world. He who turns not his back on suppliants, friends, and enemies, in him his father has a real

45 son, and in him his mother has given birth to a hero. A woman’s pain of conception reacties, I think, its success at the time when her son either vanquishes his foes or is slain in battle.’

The sons spoke.

“ Then the king bestowed the funeral obsequies on his son

kuyalayasva’s retubn home.

and daughter: and having gone forth bathed and offered the water to his son.

47 ‘‘And T^la-ketn also, having issued from the Yamuna's water, spoke this honied speech respectfully to the king's

48 son. ‘ Depart, O prince ; thou hast caused me to be successful, While thou hast remained stationary here, the long

49 wished-for business, and the sacrificial acts to Yaruna the high-souled lord of the ocean, ail that I have completed, as I had desired.'

50 “ The king’s son did him reverence and departed to his father’s city, mounting on that steed which sped along like Garuda and the wind.”

Canto XXIII.

Kumlaydsva^s visit to Pdtdla,

KuvalaydSva^ returning home^ learnt what had happened — JTe mourns his loss^ and shunning women lives a cheerful life — The Ndga king Asvatara^ hearing this story, engages in austerities and extols 8aras^ vati — Sarasvati, propitiated by him, restores him his companion Kamhala, and gives them both perfect shill in poetry and music — Both propitiate 8Hva, who at their reguest gives Aivatara ITadalasd as his daughter, restored to life as before — At Asvatara's suggestion, his sons invite Kuvalaydha to their palace in Fdtdla and introduce him to their father — Asvatara asks Kuvalaydsva to relate his story.

The sons spoke.

1 The king’s son reaching then his o%vn city in haste, desirous to salute his parents’ feet respectfully, and eager to see Mada-

2 lasa, beheld some people of the city downcast, with joyless countenances, and then again astonished with joyful faces :

3 and other people with wide-open eyes, exclaiming “ Hurrah ! hurrah !” embracing one another, filled with the utmost

4 curious interest. “ Long mayest thou live O most; fortunate prifux ! Thy adversaries are slain gladden thy parents’ miud and ours also, which is relieved of anxiety.

Surrounded before and behind by the citizens who were crying out thus, Ms joy forthwith aroused, he entered his

CANTO XX nr.

6 father’s pal?ice. And his father and mother and other relations embraced him, and then invoked on him auspicious bless-

7 ings, saying “ Long mayest thou live !” Thei’eiipon having done obeisance, surprised at what this might msan^ he questioned his father ; and he duly explained it to him.

8 On hearing that his wife Madalasa, the darling of his heart, was dead, and seeing his parents before Mm, he fell into the

9 midst of a sea of shame and grief. He thought, “ The maiden, on hearing I was dead, gave up life, the virtuous one : fie on

] 0 me harsh-minded that I aon ! Malignant am I, worthless am I, that I live most pitiless, when deprived of that xLeer-eyed

11 one who encountered death for my sake!” Again he thought, having firmly composed his mind, banishing hastily the rising distraction, and breathing hard outwards and inwards, feeling undone.

12 ‘‘ If I abandon life because she has died on my account, what benefit shall I confer on her ? Yet this would be praise-

13 woi'tby in women’s opinion. Or if being downcast I weep, repeatedly exclaiming ‘ ah I my beloved,’ still this would not

14 be praiseworthy in us ; for we are men assuredly. Frigid with grief, downcast, ungarlanded, uncieansed, I shall then become

15 an object of contumely to my adversaries. I must cut off my enemies, and obey the king, my father. And how then can T

16 resign my life which is dependant on him ? But here, I consider, I must renounce pleasure with woman, and yet that renunciation does not tend to benefit . the slender-limhed one.

17 Hevertheiess in every way I must practise harmlessness, which works neither benefit nor injury. This is little for me to do on her account who resigned her life on mine.”

The sons spoke.

18 Having thus resolved, Rita-dhvaja then performed the ceremony of ofiering water, and immediately afterwards performed the obsequies ; and he spoke again.

Rita-dhvaja spoke.

19 “ If she, Madalasa, the slender-limhed, were not my wife, I

20 would not have another companion, in this life. Besides that fawn-eyed daughter of the Gandharva, I will nof: love

IcrVALAYlsVA’s WIDOWED LIFE.

2 1 a-nj i'iVOBiac — so liave I spoken in truth. Having given np ’'liai wife* who observed true religion, whose gait was like the eierliiUit’s, 1 ^vii! not assent to any woman — this have I declared

in imtii, '

The sons spoke.

22 And having renounced, dear father, all the delights of woman, bereii: of her, he continued to sport in company with his peers, his equals in age, in the perfection of his good disposition. This was liis supreme deed, dear father. Who is able to do that which is exceedingl^r difBcuit of accomplishment by tlie gods, how much more so by others ?

Jada spoke.

24 Having heard their speech, their father became dissatified ; and after reflecting the Haga king addressed his two sons, as if in ridicule.

The Kaga king A^atara spoke.

25 “ If men, deeming a thing impossible, will put forth no effoit

26 in the deed, from the loss of exertion there ensues loss. Let a man undertake a deed, without squandering his own manhood ; the accomplishment of a deed depends on fate and on

27 manhood. Therefore I will so strive, my sons, henceforth — let me so practise austerities diligently, — that this may in time be accomplished.”

Jada spoke.

28 Having spoken thus, the Mga king went to Piakshavatarana,* the place of pilgrimage on the Himavat mountain, and

29 practised most arduous austerities. And then he praised the goddess Sarasvati there with his invocations, fixing his mind on her, restricting his food, performing the three prescribed ablutions.t

Asvatara spoke.

30 “ Desirous of propitiating the resplendent goddess Jagaddhatri Sarasvati, who is sprung from Brahma, I will praise

31 her, bowing my head before her. Good and bad, O goddess,

♦ Where the E. Sarasvati takes its rise, t At morniEg, noon, and evening.

CANTO XXIII.

Whatever there he, the cause that confers alike final enancipation and riches, — all that, conjoint and separate, resides in

32 thee, 0 goddess. Thou, O goddess, art the imperishable and the supreme, wherein everything is comprised ; thou art the imperishable and the supreme, which are established like the

33 Atom. The imperishable and the supreme is Brahma, and this universe is perishable by nature. Fire resides in wood,

34 and the atoms are of earth. So in thee resides Brahma, and this world in its entirety ; in thee is the abode of the sound Om, and whatever is immoveable and moveable, O goddess.

35 In thee 7'eside the three prosodial times,* O goddess, all that exists and does not exist, the three worlds, f the three Vedas,

36 the three sciences, J the three fires, § the three lights, |1 and the three colom’s,^ and the law-book ; the three qualities, the three sounds,** the three Vedas, and the three asramas,tt

37 the three times, and the three states of life, the pitns, day, night and the rest. This trinity of standards is thy form, O

38 goddess Sarasvati ! The seven soma-samstha sacrifices, and the seven havih-sainstha sacrifices, and the seven pakasaipsthaJJ sacrifices, which are deemed the earliest by those

^ M^tra ; short, long, and prolated.

t Loka j earth, atmosphere and the sky.

t Yidya j metaphysics (with logic), the art of government, and the practical arts (?)

§ Pavaka j garhapatya, khavamya, and dakshirta,

11 Jyotis ; fire on the earth, ether in the atmosphere, and the sun in the sky.

Y Yarna ; or, the three castes.

Sabda.

f f A^srama ; those of the griha-stha, vana-prastha, and bhikshu.

JJ The names of these sacrifices are thus given me by the Pandit of the Bengal Asiatic Society. The Soma-samstha are (1) agai-shtoma, (2) atyangishtoma, (3) ukthya, (4) shodaAin, (5) atiratra, (6) vAjaheya, and (7) aptoryama. The havih-samstha are (1) agayadheya, (2) agai-hoti'a, (S) darsapurnamasan, (4) oaturmasyani, (5) pa4u-bandha, (6) sautra-maui, and (7) agrajai^eshti. The paka-sarastha are given differently by different authors. According to Apastamba they are (1) aupasana-homa, (2) vailm-deva, (3) parva^ta, (4) ashtaka, (5) Iraddha, (6) sarpa-ball, (7) isana-bali. According to Baudhayana, (1) huta, (2) prahuta, (3) ahuta, (4) ^dlagava, (5) ball

THE IHVOOATIOSr OF SARASTATl. 129

who think differently, and which are as eternal as Brahma,*

39 are performed hy those, who assert that all things are Brahma? with the utterance of thy name, O goddess. Undefiiiable,

40 composed of half a measure, supreme, unchanging, imperishable, celestial, devoid of alteration is this thy other supreme

41 form which I cannot express. And even the mouth does not declare it, nor the tongue, the copper-coloured lip, or other organs. Even Indra, the Vasus, Brahma, the Moon and

42 Sun, and Light cannot declare thy form whose dwelling is the universe, which has the form of the universe ; which is the ruler of the universe, the Supreme Ruler ; which is mentioned in the discussions of the Sankliya and Vedanta philosophies, and firmly established in many S^akhas ; which is

43 without beginning middle or end ; which is good, bad, and neutral ; which is but one, is many, and yet is not one ; which assumes various kinds of existence ; ’which is without name,

44 and yet is named after the six gunas, is named after the classes, and resides in the three gunas ; which is one among many powerful, possesses the majesty of the S'aktis, and is supreme.

45 Happiness and unhappiness, having the form of great happiness, appear in thee. Thus, O goddess, that which has parts is pervaded hy thee, and so also that which has no parts ; that which resides in non-duality, and that which resides in duality

46 (0 brahman). Things that are permanent, and others that perish ; those again tliat are gioss, or those that are subtler than the subtle ; those again that are on the earth, or those that ai’e in the atmospliere or elsewhere ; — they all derive their

47 perceptibility from thee indeed. Everything — both that which is destitute of visible shape, and that which has visible shape ; or whatever is severally single in the elements ; that which is

(6) pratyavaroliana, and (7) ashtaka-homa. According to Gautama, (1) asMakI, (2) parvana, (3) sraddha, (4) sravani, (5) agrahayaai, (6) c'ait-n, and (7) Uvaynji.

• A MS, in the Sanskrit College reads ddye for ddydt and sandtane for sandtandk ; with this reading the first lino of the verse -would qualify devi 8arasvat% if sandta7ie be taken as an drsha form of mndianL But these verses seem obscure.

CANTO XXIil.

in lieaveii, on tKe surface of the earth, in the sky or elsewhere ; — ^is connected with thee by thy vow'els and by thy consonants ! ”

Jada spoke.

48 Thereupon, being praised thus, the goddess Sarasvati, who is Yishnn’s tongue, answered the high-souled Naga A4vatara.

Sarasvati spoke:

49 ‘‘I grant thee a boon, 0 hTaga king, brother of Kambala ; speak therefore : I will give thee what is revolving in thy mind.’’

Asvatara spoke.

50 Give thon me, O goddess, Kambala indeed my former companion, and bestow on ns both a conversance with all sounds.”

Sarasvati spoke.

51 The seven musical notes, the seven modes in the musical scale, t 0 most nohle Naga ! the seven songs also,t and the

• Svara, a ‘‘ musical note.” There are 7 svaras^ viz., shadja^ rishahha^ gdndhdrai madhyarna^ panc'amaj dhaivata, and nishdda ; and they are designated by their initial sounds, set, r«, ga, ma^ pa, dha, and ni : but the arrangement varies, and Prof. Monier- Williams in his dictionary places nishdda first, shadja fourth, and panorama seventh. Those 7 svaras compose the musical scale,” grdnia (Beng. saptak). The iuterval between each consecutive pair of notes is divided into several ‘lesser notes* called iruti ; thus there are 4 between sa and ri, 3 between ri and ga, 2 between ga and ma, 4 between ma and pa, 4 between pa and dha, 3 between dha and ni, and 2 betweeen ni and sa in the higher octave — that is 22 s'rutis in all. The svaras correspond to the ‘ natural notes,’ and the s^rutis to the * sharps and fiats * in European music. (Baja Sourindro Mohun Tagore’s Bangita-sdra^sangraha, pp. 22 — 24, where the names of the Gratis are given ; and his Yictoria-giti-mala in Bengali, Introduction.)

f Grama-raga. I do not find this in the dictionary. Does it mean the “ series of musical scales ” that can be formed by taking each of the notes (sram) as the ‘ key ’ note ? Thus there would be 7 scales, as there are 7 notes. But Eaja S. M. Tagore calls this svara-grdm (Beng.), and he says that only 3 such scales were common in early times, viz., those with shadja, gd 7 idkdra and madhyama as key notes (Tictoria-giti-mall, Introduction,

p. 2).

J Gritaka. I do not know what the seven songs are.

SAEASTATl’s QBAm OP A BOON. iSl

52 same miiBber of modiilatioBS,’* so also ihe forty-nine muBical times, t and the three octavesj — all these thou and also Kam-

53 bala shall sing, 0 sinless one ! Thou shall know more yet through my favour, 0 Faga king. I have given thee the four kinds of quater-verse,! 'the three sorts of musical tunes, |j the

54 three kinds of musical movoment,^ also the three pauses in

• Murehanl Tliis seems to be “ ranning up or down the scale 5” it is defined thus —

Kramdt svardndm saptdndm drohai c^dvarohanam Mdrc^hamtpue'yaie grdma~tmye tdh sapta. sapta c' a.

As there are 7 scales obtained by taking any of the 7 notes as the key note, there would be 7 milre hands ; and this applies to the 3 octaves {gramatraya), so that there are 21 mure' hands altogether (8angtta-sdm-sangraha^ p. SO, where their names are given). But in his Bengali Treatise Raja S. M. Tagore explains murc'hand to be the “ passing uninterruptedly from one note (si’ara) to another, and in the process sounding all the intermediate notes and lesser notes {s'ruUy* This corresponds to * slurring.* With this meaning the number of possible mdrc'hands is almost indefinite.

t Tala, the division of time in music.** It consists of three things, hdla, the duration of time, hrlyd^ the clapping of the hands (accentuation), and mdndf the interval between the clappings. It seems to correspond to the

• bar ’ and the * kinds of time * in European music. European music has only S kinds of time, Common, Triple and Compound, each with a few subdivi* sions j but in Hindu music there is the utmost variety. I do not know what the 49 tdlas here meant are 5 but Eaja S, M. Tagore gives two lists of de^^-tdlas, one enumerating 120, and the other 72.

$ 0r4ma, the ** octave.** Hindu music uses only three octaves, which are called nimna (Beng. uddrd), madkya (muMrd) and tic'c'a (tdrd).

§ Pada.

[| Tfia. This seems to refer to the olassification of the talas, viz., iuddha, sdlan.ga {or sdlanJca or sdlaga, v. r.) and san-Mnga, (Raja S. M. Tagore’s Sangita*B&ra-sangraha, p. 201) ; but this classification is also applied to the rdgas (see Ms Tictoria-giti-mila, Introduction, p. 9.). The duddha are explained to be the famous kinds complete in themselves j the sdlanga are those produced by a mixture of two simple ones ; and the sankirna those produeai by a jnixtture of many simple ones.

% Lsya, musical speed-** The 3 kinds are druta, quick, madhya, mean, fsad vilamhita^ slow 5 the druta being twice as fast as the madhya, and the a twice m fast as the mlmnbita, Laya does not take account of prosodM time. TMs corresponds to ** the movement ’* in European musk*

CANTO xxin.

music, ^ and tiie four-fold todya.f TMs thou shatt Jcnow tlirongh

65 my favour 0- iN'aga king, and what lies further* What is contained within this and dependant thermn^ measured in vowels and consonants — all that I have given to thee and

66 Kambala. I have not so given it to any other on the earth or in Patala, O Naga : and ye shall he the teachers of all this in Patala and in heaven and on earth also, ye tw^o N%as

Jada spoke.

67 Having spoken thus, the lotus-eyed goddess Sarasvati, the tongue of all, then disappeared at once fi’om the Haga’s view.

58 And then, as it all happened to those two JSfdgas^ there was begotten in both the fullest knowledge in versification, musical time, musical notes, <&c.

59 Then the two Hagas, observing musical time on the lutestrings, being deshous of propitiating with seven songs the

60 lord who dwells on the peaks of Kailasa and Himalaya, the god Siva, who destroyed Kama’s body, both exerted

61 themselves to the utmost, with voice and tone combined, being assiduous morning, night, noon and the two twilights. The bull-bannered god, being long praised by them both, was

62 gratified with their song, and said to both, Choose ye a boon.” Thereon Asvatam with his brother doing reverence

63 made request to S'iva, the biue-throated, Uma’s lord, —

If thou, O adorable three-eyed god of the gods, art pleased

64 with us, then grant us this boon according to our desire ;

• Yati, a break in the lay a** {laya-pravritU~niyama)j ‘ a rest’ in music. The 3 kinds are samd^ sroto^gatd, and go-puc*dhd. The samd may occur at the beginning, in the middle, or at the end of the laya, and in each of the 3 kinds of laya. The sroto-gata occurs apparently when the time quickens (accelerando) after the rest, that is when the laya changes from mlamhita to madhya, or from madhya to druta, or from mlamhita or madhya to dmta^ The go-piw^dhd occurs apparently when the time becomes slower (raUerdandOy ritardando) after the rest, that is when the laya changes from druta to madhyat or from madhya to vilambita,

f Todya. I do not find this word in the dictionary. Does it mean ‘ drum-music ?’* '

MADAIAsI is RAISIB TO LIFE AGAIH.

let Kuvala jama’s deceased wifej Madalasa, 0 god, at once

65 become my daughter of the same age as when she died^ remembering her life as before, endowed with the selfsame beauty, as a devotee, and the mother of Yoga j let her be bom in my house, O S^iva/’

S^iva spoke.

66 As thou hast spoken, most noble Naga, it shall all happen through my favour, in very truth. Hearken also to this, 0

67 Haga. But when the sraddha is reached, thou shouldst eat the middle pinda by thyself, most nohle Haga, being pure, and

68 having thy mind subdued ; and then, when that is eaten, the happy lady shall rise out of thy middle hood, the same in

69 form as when she died. And having pondered on this thy desire, do thou perfom the libation to the pitris ; immediate-

70 ly she, the fine-browed, the auspicious, shall rise out of thy breathing middle hood, the same in form as when she died.”

71 Having heard this, both then adored S'iva, and returned, full of contentment, to Rasatala. And so the N%a, Kam-

72 bala’s younger brother, performed the !§r^ddha, and also duly ate the middle pinda ; and, while he pondered on that

73 his desire, the slender-waisted lady was produced'’^ at once, dn the selfsame foiin, out of his breathing middle hood.

74 And the hiaga told that to no one : he kept her, the lovelyteethed one, concealed by his women in the inner apartments.

75 And the two sons of the Haga king pursuing pleasure day by day, playedf with Rita-dhvaja like the immortals. But

76 one day the Haga king, being intoxicated, spoke to his sons, “ Why indeed do ye not do as I told jou before ? The king’s

77 son is your benefactor in my opinion ; why do ye not confer a benefit on him, the piide-inspircr F Thereupon they both, being thus .admonished by their kindly-affectioned father,

78 went to their friend’s city, and enjoyed them.selves with the wise prince. Then both, after having held some other

79 talk with Kuvalajasva, invited him respectfully to, come to their house. The king’s son said to them, “ Is not this your

• For yajne read jujne.

t Bead cikrMdta for €iMi4dte,

134 CAKTO XXIIL

80 house ? "Whatever is mine, riches, carriages, garments, &c., that is indeed yours. But whatever ye desire should be given you,

81 riches or jewels, let that be given you, 0 young dvijas, if ye have friendly regard for me. Am I cheated by such a cruel fate as

82 this, that ye do not evince any sense of ownership in my house ? If ye must dome kindness, if I am to receive favour

83 from you, then consider my wealth and home as your own.

84 Whatever is yours is mine, mine is your own. Believe ye this in truth. My life has gone out into you, Never again must ye speak of separate propel ty, 0 virtuous dvijas :

85 since ye are devoted to my favour, I 'have adjured you by my heart affectionately.”

Thereupon both the young N%as, their faces beaming with

86 affection, replied to the king’s son, somewhat feigning anger. ‘‘ Rita-dhvaja, without doubt, we must not think in our mind

87 in this matter otherwise than thou hast now spoken. But our high-sonled father has himself repeatedly said this — ‘ I

88 wish to see that Kuvalayasva.’ ” Thereon Kuvalaya^va rising from his seat of honour, prostrated himself on the ground, saying, Be it as your dear father says.”

Kuvalayasva spoke.

89 ‘‘ Happy am I ! Most rich in merit am I ! Who else is there like me, that your father shews an earnest mind to see me ?

90 Rise ye therefore, let us go : not even for a moment do I wish to transgress his command here. I swear by his feet !”

Jada spoke.

91 Having spoken thus the king’s son went with them both, and issuing from the city reached the holy river Gromati.

92 They passed through it, the Naga princes and the king’s son: and the king’s son thought their home lay on the other side

93 of the river. And drawing Mm thence, they led the prince to Patala; and in Patala he beheld them both as young

94 Figas, lustrous^ with the gems in their hoods, displaying the svastika marks. Grazing' with eyes wide open with ’ amazement at them both, who were most handsomely formed,

• Bead, hriioddyotau for ^riiodyotau*

KU?AlAylsTA*S YISIT- TO PATALA.

95 and smiling lie spoke Miicllj — “ Bravo ! most noble dvijas 1’^

96 And they told Mm of tbeir fatkei*, tlie Naga king, Asvatara by name, peaceful, worthy of liononr by the beaveii-dwellers.

97 Then the king's son saw charming Patala; which was adorned with I^agas, young adult and old, and also with

98 Maga maidens, who were playing here and there, and who wore beautiful ear-rings and necklaces, as the sky is deched with stars ; and elsewhere resounding with drums, small drums,

99 and musical instruments, mingled with the strains of singing, which kept time with the sounds of lutes and pipes ; filled

100 with hundreds of charming houses. Gazing about on Patala S'atru-jit's son the foe-queller, walked about accompanied by those two Nagas his friends.

101 Then they ail entered the Naga king's residence, and they saw the high-souled Naga king seated, clad in heavenly garlands and raiment, adorned with gems and ear-rings, re-

102 splendent with superb pearl-necklaces, decorated with armlets, blessed with good fortune, on a throne all of gold, the frame of

103 which was overlaid with a multitude of gems coral and lapis lazuli.

They showed the king to Mm saying ‘‘ That is our father

104 and they introduced him to their father, saying This is the hero Kuvalayasva.” Then Rita-dhvaja bowed at the feet of

105 the Naga king. Raising him np by force, the Naga king embraced him warmly, and kissing him on the head he

106 said Long mayest thou live, and destroying all thy foes, be subnissive to thy father. My son thy virtues have been

107 mentioned even in thy absence, happy that thou art; tliy rare virtues have been reported to me by my two sons.

108 Mayest thou indeed prosper tliereby in mind, speech, body and behaviour : the life of a virtuous man is praise- worthy ; a worthless man although alive is dead. A virtuous man, wMIe accomplishing his owii good, brings complete satisfac-

109 tion to his parents, anguish into the hearts of his enemies, and confidence among the populace. The gods, the pitris,

110 brahmans, friends, suppliants, the maimed and others, and his relatives also desire a long life for the virlruous man.

iO«5

CAKTO XXIV.

The life of virtuoiis men, who eschew abuse, who are compassionate towards those in trouble, who are the refuge of those in calamity, aboimds in good fruit.’’

Jada spoke.

Ill Having spoken thus to that hero, the Naga next addressed his two sons thus, being desirous to do honour to Kuva- ^ 112 laya^va. “ When we have finished our ablutions and all the other proceedings in due order, when we have drunk wine and enjoyed other pleasures, when we have feasted up to our 113 desire, we shall then with joyful minds spend a short time with Kuvalayasva in hearing the story of the success of 114 j his heart’s festival.” And atru- jit’s son assented in silence to that speech. Accordingly the lofty-minded king of the Kagas did as he had proposed.

115 The great king of the Hagas, true to his word, assemhling with Itis own sons and the king’s son, filled with joy, feasted on foods and wines, up to fitting hounds, self-possessed and enjoying pleasure.

Canto XXIV.

The story of Kuvalaydiva (continued).

The Recovery of Maddlasd.

The Ndga hing Ahatara ashs Kuvalaydiva what gift he can confer on Mm — Kuvalaydiva replies he needs nothing^ and is sufficiently gratified hy the hinges favour — The hing urges him and at his sons* suggestion the prince ashs to see Maddlasd even in illusion — The hing brings her in as an illusion^ and afterwards restores her to Kuva^ laydsva.

Jada spoke.

1 His two sons and the king’s son respectfully attended the

2 high souled king of the Xagas, after he had banquetted. The high-souied Haga manifested kindly regard towards his sona^

3 friend with suitable conversation, and said, “ Declare, Sir, what pleasure I must do thee who hast entered my house :

KTIYAhlYiMB MEETraa WITH THE HAOA KINa. 137

cast away hesitation towards me as a son would towards Ms

4 father. Whether silYer or gold, raiment, carriages, or seats, or whatever thou dost highly appreciate that is hard to be got — ask that oi me.”

Knvalayasva spoke.

5 Through thy favour, illnstrioas Sir ! gold and other wealth are in my father’s house ; I have no need of any such thing

6 at all now. While my father rules this earth for thousands of years and thou also rulest Patala, my mind is not expectant

7 in solicitation. They are both possessed of Svarga- and are very rich in merit, who from their youth possess, in their father’s lifetime, a mere particle* of wealth amidst his

8 krores of weodth, friends equally-educated, and a body free from sickness. My fatherf holds the wealth ; have I

9 not youth ? When 'wealth is wanting, men’s minds become prone to petitions. When I have it in full measure, how shall

10 my tongue make petition ? Those who need not think whether they have any riches at home or not, happy are they, sheltered in the shadow of the tree of their father’s ana,

11 But those, who even from childhood losing their father have had the care of a family, they have in my opinion, through the rain of their taste for happiness, been tricked by

12 the Creator. We therefore through thy favour always give willingly to supplicants the hoards of money, gems and other

13 wealth left by our fathers. I have everything then here, since I have touched thy feet with my crest- jewel, since I have touched thy body.”

Jada spoke.

14 Being answered thus in a modest speech, the noble Haga replied kindly to the young prince, the benefactor of his sons.

The Naga spoke.

15 “ If it be not thy mind to receive of me gems, gold or other gift ; whatever else may please thy mind, mention thou it. I will give it thee^

• Wealth as small as the point of a blade of grass, f Eeadj'amtra

CAKTO XSIT.

KuvalaySsva spoke*

16 My lord, tlirougli thy favour, I whom thou dost ask have everything at home : it has been gained especially through

17 sight of thee. And herein I am successful, and my life has been rewarded, that I a mortal have embraced thy body who

18 art divine ; that the dust of thy feet has found a seat on my head. What indeed have I not gained thereby, 0 Kdga

19 king ? But if thou needs must give me the boon that I desire, then let not the faculty of working righteousness

20 depart from my heart. Gold, gems, jewels and such like, carriages, houses, seats, women, food and drink, and children,

21 and tasteful garlands and ointments, — ^both these various objects of desire, and also vocal and instrumental music and whatever other mtisic there he — all this I hold to be the fruit

22 of the tree of good works. Therefore a man must start from the root thereof ; he must exert himself, while ruling his spirit ; nothing in the world is hard of attainment to those who adhere to good works.’’

A^vatara spoke.

23 “ So shall thy mind he, 0 wise man, relying on righteousness ; and truly all this is the fruit of righteousness as thou

24 hast said. hTevertheless thou must certainly take, now that thou hast entered my house, what thou thinkest hard to be gained in the human world.”

Jada spoke.

25 Having heard this his speech, the young prince then

26 looked at the faces of the N^aga Hugh’s sons. Thereupon both those heroes prostrating themselves told their father clearly all the young prince’s thoughts.

The sons spoke.

27 When this prince's beloved wife heard that he was slain, she forsook her dear life, being deceived by a certain cruel,

28 bad-minded D^nava, who shewed his enmity. She was the

29 daughter of the Gandharva king ; she was named Mad^lasa. Then he, mindful of the past, made this vow, dear father,

30 ^ hfo other shall be my wife save Maddlasa.’ This hero Rita-

mad/las/ is showh to KUYALAYASTA. 139

dhvaja longs, dear fatlier, to feeliold her, lovely-limhed : if this may be done, let it be done.**

Asratara spoke.

31 “ Such magical power as that belongs to one who is exempt from such gross elements. How can this be except as a di’cam. or as an illusion proceeding from S'ambara ?

J ada spoke.

32 Then S'atrn-jit^s son prostrated himself before the highsouled H%a king and replied, being touched with affection

S3 and modesty. “ If thou showf me now, dear father, Madalasa even in illusion, I hold that thou hast done me the greatest favour.’*

Asvatara spoke.

34 “ Look thou here then^ my son, if thou wonkiest see the illusion. I must show thee favour ; a visitor at one’s house, though a child, is master.”

Jada spoke.

35 The Haga king led in Madalasa who was concealed in the house, and next he uttered some gibberish distinctly in order

36 to bewilder them. And then he shovred the young prince the beanteous lady, saying, ‘‘ Is she or is she not, 0 prince, thy wife Madalasa ? ”

Jada spoke.

37 Then, seeing the slender one, he lost his reticence that very moment ; he moved towards her, nttering the word “ Beloved 1 ” And the Asvatai*a hasting held him off.

Asvatara spoke.

38 ^‘It is illusion, my son! touch her not! I told thee so at first. The illusion quickly vanishes when touched or otherwise meddled

39 Thereupon he fell to the ground, overwhelmed by a faint ; and exclaiming “ Ah Beloved ! ” he thought of his noble

40 wife. “ Alas for the love of this king towards my steadfast mind, whereby I have been thus overthrown Yrithout the

♦ ABaitya*

t Bead datia^me for darimja te f

140 CANTO ESIT.

41 weapons of foes. Slie was shown as an illusionj thpngli it was clearly no illusion at all by reason of the action of air, water and fire, earth and ether.*^

Jada spoke.

42 Then the Naga reviving Kuvalayasva, related to him the whole story of her recovery from death and all else that had

43 happened. Thereat rejoicing he took again his loved one, and after doing obeisance to the ITaga departed in great splendour, mounted on the horse, to his own city, having attained* the object of his thoughts.

Canto XXV.

The story of Kuvalaydiva mid Madalasi {continued).

Kuvalaydiva, returning home, lives in perfect happiness with Madd-

lasd — jSe succeeds his father ^atru-jit — A son is horn to them, Vi-hrdn-

fa — Maddlasd prattles to the infant.

Ja4a spoke.

1 Beaching then his city he narrated the whole story fully to his parents, how he had regained his slender-iimhed one who

2 had died. And the heantiful, slender-limbed lady bowed at the feet of her father and mother-in-law, and did honour as

3 before to her kindred with obeisance, embraces and such

4 greetings^ according to propriety, and their ages. Then the citizens held a great festival there in the city.

And Rita-dhvaja long enjoyed himself with his beantiful-

5 waisted ioife, both among mountain torrents, and on river sand-banks, and amid pleasant woods, and in groves. She also, longing to consume her merit by the delights of love,

6 enjoyed herself with him, her greatly-beloved, in pleasant places.

7 A long time afterwards the king S'atru-jit, having ruled the earth worthily, undeiwent the law of Death. Then the citi-

• Bead ahhyitpetah for dbhyiipetam

MADALASX AHD HER FIRST SON.

8 Zens inaugurated as king Iiis kigli-souled son Rita-dlivaj?i, noble in conduct and action.

WMle lie duly protected his subjects as if they were his

9 own sons, Madalasa gave birth to her first-born son. The

10 father gave that clever child the name Vi-kranta. The retainers were pleased thereat and Madalasa laughed, Madalasa spoke to her infant boy in the way of prattle,'^' as ho lay on his back crying not unmelodionsly.

11 “ Perfect art thon, darling, nor has thy name been given thee now in mere fancy. This very body of thine is composed of the five elements, not indeed for this reason dost thon cry

12 — wherefore then ? Nor indeed does your highness (this title is thy birth-right) cry because thon art a king’s son. Doubtful are the various good and bad qualities, that are connected

13 with the elements, in all thy organs. Since in a man here the elements, extremely weak, increase by the means of the elements, namely, by means of the food and water and other nutriments given, of what hast thon no gain, of what hast

14 thou no loss ? Do not grow infatuated at this tliy bodice which is already decaying, and in that thy body ; thy body is given thee by good and bad deeds j the bodice is fastened on thee by persons infatuated with piide and other pas-

15 sions. Do thou greatly esteem each aggregate of elements — some 07ie aggregate as a dear father, some other as a child, some other as a mother, some other as a loved wife, some otlier

16 as thy own property^ some other as not thy own. A man beguiled in mind thinks that evils tend to assuage evils, that enjoyments tend to happiness. Again the unwise man, greatly beguiled in mind, thinks that these very evils are plea-

17 sures. Laughter, gazing at the bones, f a pair of excessively bright mocking eyes, firm plump fiesh in the breasts and elsewhere, in a woman — that is Love’s abode j is not woman

• Uilapana : not in tiie dictionary. Ullapa is said to mean “ calling out in

a toad voice/* change of voice in grief, sicimess, &c. j ’* font no sach meaning

is admissible liore.

t AstM*saiidairlana I this seems meaningless. Akshi-sandarsana seems

BBperfinoiis.

CANTO XXYL

18 tell ? Tlie carriage rests on the earth ; and the body is seated in the carriage ; and even in the bod;^ there is another seated, the soni. There is not the same perception of ownership in one's body, as there is this excessive infatuation with itr

Canto XXVI.

The story of Kumlaydsva {continued).

The Education of his Sons.

Two other sons are horn^ Suhdhu and Satru-mardana — A fourth son

is born whom Maddlasd names Alarha — She criticizes these names —

The king objects to her way of educating them^ and wishes them to be

brought up as hshatriyas — She prattles to Alarha.

Jada spoke.

1 Now the queen trained up that son, as he grew day by day,

2 to unselfish thought by talking and other means. As he regularly gained strength, as he gained his father's intelligence, even so he acquired knowledge of himself through his

3 mother’s talk. So the youth, instracted by her from his birth, having understanding and being unselfish, did not turn his mind towards family life.

4 A second son was bom to her. His father named him.

5 When he said “ This is Su-bahn," Madaiasa laughed. Him also when a child she spoke to with prattle and other talk the same as before, and thus he, having a good intellect, ao quired knowledge from his childhood.

6 When the king named the third-hom son S'atru-mardana, she the beautiful-browed laughed again very long thereat.

7 The slender-limbed mother similarly instructed him also from childhood. Devoid of desire he performed ceremonies, hd not anything beneficial.

8 Now the king, when desirous of naming the fourth son, saw Madaiasa, well-behaved as she was, laughing slightly ; the

BIBTF OP THESE MORE SONS.

king, some-wliat eagerly curious, spoke to her as she was laughing.

The king spoke.

9 “ Tell me the cause of your langhtei’, at the veiT- time when the name is being given. Vi-kranta, Su-bahu and the other

10 S'atm-mardana, — the names given by me are I think fine, suited to the kshatriya kindred, and indicative of heroism

11 and majesty. If these are not good, lady,— if you think iJiis in youi‘ mind, — then do thou give a name to this my foui-th son.”

hladalasa spoke.

12 “ I must obey thy command, Maha-raja, as tliou tellest me ;

13 so I will give a name to thy fourth son. ‘ Alarka ’! Le.arnf!d in religion he shall acquire fame in the world, and this thy youngest son shall have underetanding,”

14 On hearing that name given the son by the mother, the king, laughing at ‘ Alarka ’ as inappropriate, said —

The king spoke.

15 “ This name that thou hast given to my son, beauteous lady,— why hast thou given such an inappropriate one ? What is its meaning, O Madalasa ?”

hladalasa spoke.

16 “ This is my fancy, Maha-raJa; I have given it as being practical. So do thou listen, O king, to the meaninglessness

17 of the names given by thee. Since wise men speak of a pervading soul ; and ‘ kranti ’ is described as the course which passes

18 from one place to another place ; since the soul is all-pervading in that it is ubiquitous and does not move about ; therefore this appellation Vi-kranta, ‘ pa.ssed beyond,’ appears

19 to me meaningless. The appellation Su-bahu, ‘ fine-armed,’ given to they second son, that too i.s meaningless because the

20 soul is incorporeal, O king. The name that thou hast given the third son, Axi-mardana, ‘ foe-crusher,’ I think that too is

21 inappropriate ; and listen to the reason as regards it. Since there is only one soul in all bodies, who then, O king, is regarded as its enemy in this world, or who as its friend ?

CANTO SXTI.

22 Creatnres are crashed by creatoes ; how can the incorporeal be crushed ? This fancy is meaningless because of the

23 separate existence of anger and the other passions. If a bad name is fixed upon because of mutual dealing, why dost thou think there is no meaning in the name Alarka ?

Jada spoke.

24 Being thus excellently addressed by the queen, the king, having great understanding, assented to his loved wife who

25 spoke correctly. And the fine-browed lady spoke to that son, Just as to the elder sons, what would arouse the intellect.

26 The king said to her. “ Why dost thou deal thus, 0 foolish one, with the temperament of niy child, by giving him a mis-

27 chievous education as tlion didst before to my other sons. If thou shouldest do what pleases me, if my word should be ac-

28 cepted, then restrain this son within the path of activity. So the path of action will not lead to utter destruction, 0 lady ; and so the pinda offering to the pitris will not cease, 0 virtuous

29 one. The pitris dwell in the Deva-loka, they are also born as brutes, they become men likewise, and they reside within the

30 class of elements. By offering the pin^a and water a man, busied in the ceremonies, ever nouiishes them, 0 fine-browed

31 one, both the righteous and the unrighteous, those worn out with hunger, those harassed by thirst ; he nourishes the gods likewise and guests. The gods, mankind, the pitris, departed

32 spirits, goblins, and guhyakas, birds, worms and insects live upon man indeed. Therefore, 0 slender-limbed, cause my son

33 to acquire thoroughly the whole duty of kshatriyas, as regards this life and life in the next world.”

The queen Madalasa, being thus admonished by her hus»

34 band, apoke to her son Alarka, with prattling words. “ Thrive my son ! rejoice my husband’s mind with thy deeds,

35 in order to benefit friends and destroy enemies. Happy art thou, my son, who alone, with never an enemy, wilt long protect the earth : from protecting it mayest thou have fuli enjoyment of happiness, and from righteousness thou shalt

♦ Alarka, a f arious dog, or a fabnloizs bog with eight legs.

THE EBtJCATIOK OF ALAEKA.

36 obtain tbe fmit, immortality. Mayest tkou deligM ibe brabmaiis at tlie boly festivals ! Mayest tbon fulfil tbe longing among tby kinsmen ! Mayest tbon tbink kindly in tby heart for another ! Mayest tbon restrain tby mind from the wives

37 of others ! Please continually the gods with nnineroiis sacrifices, and the dvijas who resort with wealth. And tbon shalt long satisfy wminen with unparalleled affections, and

38 thy foes with battles, 0 hero ! As a child gladden the mind of thy kinsmen ; and as a boy the mind of thy teacher by observance of Ms commands ; as a young man gladden the mind of women who are the ornament of high families ; as an old

39 man the mind of the heimiits in the forest. Exercising thy sovereignty mayest; thou gladden thy friends! Guarding the good, mayest thou ofier up sacrifices, darling! Destroying the wicked and thy enemies in battle, mayest thou meet thy death, my child, on behalf of cattle and brahmans ! ”

Canto XXVII.

The Education of the Sons (continued),

MaMla^d imtrmts Alarka in a hinges duties — Enforcing especmlly

the necessity for self-control^ prudence and maintenance of the laws,

Jada spoke.

1 Now being talked to in this way by his mother every day,

2 the child Alarka grew in age and intelligence. Then this son of Rita-dhvaja, on reaching boyhood, received investiture with the sacred thread, and being intelligent did obeisance to

3 his mother and said, “ What I ought to do now for happiness in this world and the next world, tell all that to me who am bowing respectfully before thee ? ”

Madalasa spoke.

4 My child, a king iiiaugiirated in his kingdom must in the first place conciliate his subjects, without obstructing Ms own

5 duty. Eschewing the seven vices, which are radically injurious, he mi^t guard himself from Ms adversaries without deli

GAM’D XXTII.

6 parting from good connsel. Just as a man meets destmction in eight ways from a fine-wheeled chariot, so nndonhtedly does eyen a king without departing from good counsel

7 And let him recognise the bad and good ministers through his enemies’ faults ; and he must strenuously trace out Ms

8 enemy’s spies by spies. But a king must not confide in friends, acquaintances, or relatives ;• let a king trust even in

9 an imfriendiy person, if so obliged by his affairs. A king must himself be conversant with the stationary, prosperous and deteriorating conditions of state policy^ be familiar with the merits of the* six measures of military policy and not be enslaved by desire.

10 A king must finst subdue himself, and his ministers, then his dependants, and afterwards his citizens ; then let him,

11 fight against his enemies. But he who, without having indeed conquered these, desires to conquer his adversaries, he, with his own self unsubdued and with unsubdued ministers, f

12 is killed by Ms enemies’ party. A king must therefore, my son, first conquer desire and the other passions ; for when they are conquered, victory is Im assuredly ; vanquished by

13 them, a king perishes. Desire, and anger, and covetousness, intoxication and pride, Joy also, and enemies — ^these in truth

14 tend to destroy kings. Let him restrain himself, rwollecting how Pandu himself was killed when engrossed in love ;

15 and how AnuhrMal killed his own son through anger ; and how Aiia§ was killed through, covetousness ; how Vena[| was lolled by dvijas through intoxication : how Anayus’f son Bali

16 was hilled through pride; Puranjaya through joy. Recollecting how, when these were conquered, Mgh-souied Marutta vanquished all, let a king cast out these Ms own faults.

^ Fisf., sandhii peace ; vigreiha, war ; ydna, marcMng ; mana, encampixg ; dvaidM-^hkdva, diyidiug his forces 5 and samiraya^ alliance, t For ^jitdtTnd jitdmdtyah read ^jitdtrndjitdmdtyalj^ f % Son of Hiravya-ka^ipn .

§ Pnrnravas. ji A Bon of Anga*

% Sb© was Ms mother.

EXPOSITION OF A KINOES DUTIES.

17 king sliould learn tke ways of tlie crow, cuckoo and 1)605 of tlie deer, serpent and peacock, of the goose, cock and

18 ike red goat. A king slionld act like an insect against an opponent ; and a- king slionld carry out tke ways of the ants at

19 a fitting time. A king, who possesses the natoal character of the moon and the sun, ought to know for the sake of good policy the hehavioni’ of sparks of fire and of 'the seeds of the

20 seemm! tree.* And a king ought to gather wisdom from a courtezan, the lotus flower, f and a grasshopper, a doe-hare, and the breast of pregnant women, and also from a woman of the cow-lierd caste.

21 A king should assume the five forms of Indra, the Sun, Yama and the Moon, and also of the Wind in the work of

22 government. Just as Indra nourishes the people on the earth with showers of water for four months, so should a king

23 nourish them with largesses. Just as the Sun draw's up the water with his rays for eight months, so should a king collect

24 the tolls and other dmshj truly subtle means. Just as Yama restrains friend and foe when the time arrives, so a king should be impartial towards friend and foe, towards the

2o vicious and the \drtuous. Just as by gazing on the full Moon, a man grows affectionate, so, where the people are all peaceful, that is the practice he should adopt from the moon.

26 Just as the Wind moves mysterious among all creatures, so should a king move among the citizens, ministers and others, and among Ms relatives by the agency of spies.

27 The king, my child, goes to Svarga, whose mind is attracted neither by covetousness, nor by love, nor by riches, as

28 by other motives. The king goes to Svarga, who keeps within their duty erring foolish men, who are swerving from

29 their duty. He, in whose kingdom the duties of the four classes and the four periods of a bx^ahman’s life do not fall into desuetude, has, my child, eternal happiness after d^atli

30 and in a future state. A Mug’s highest duty, and that which

• S'ilmaH s ae© note ♦ p. The pods contahi a quantity of silky cotton

wllioli is blown sbont, when the |?ods bnist. ■ f MtlumUum ; see not© § p. 29.

CANTO SXTIII-

brings supreme felicity for Mm, is tlie maintenance among men of their own laws,"^ since it is disturbed by evil-minded 31 men. By protecting creatures indeed a king reaches success ; he who duly protects gains by his efforts a portion of righteousness.*'

Canto XXVIIL

The Education of the Sons (continued). Maddlasd^s Exhortation.

Madalmd enunciates to Alarha the special duties of the fom castes—

and of the four periods of a brahman^ s life — and the duties common to

those four castes and periods^ which must he strenuously maintained.

Jada spoke.

1 Having listened to that his mother’s exhortation, Alarka also further questioned his mother both about the duties of the four classes, and about the duties appertaining to the four periods of a brahman’s life.

Alarka spoke.

2 “ I’hou hast expounded, gracious lady, this the duty relating to the system of kingly government. I wish to hear that duty which concerns the four classes and the four periods of a brahman’s life.”

Madalasa spoke.

3 “A brahman’s duty is held to be threefold — ^liberality, study, sacrifice. There is no other fourth duty. His duty is regard-

4 less of his position. Irreproachable sacrificial and educational occupations, and the acceptance of gifts from the purified — this is fitly proclaimed his threefold means of livelihood

5 Liberality, study, sacrifice — ^this is declared to he the threefold duty of a kshatriya also : protection of the earth, and subsistence by weapons are his means of livelihood. Liberality study, sacrifice,-— that indeed is the threefold duty of a vaisya

• Dharnm.

k be/hman’s fobe peeiops of life.

14 #

also : merciiaiidise, and the tending of cattle, and agriculture

7 are Ms means of liTeliliood. Liberality, and sacrifice, obedience to dvijas, I bave declared to be the tbreefold duty of tbe Mdra also ; and bis means of livelihood are a bandicraft,

8 obedience likewise to dvijas, nonrisbing tbein, buying and eel ling. These are said to be tbe duties of the four classes. '

“ Hear also tbe connexions among tbe four periods of a brab-

9 man’s life. A man who has not erred from tbe duty of Ms own class gains perfect felicity : be goes to bell after death,

10 if be has served what is forbidden. And as long indeed as a dvija is not invested with tbe sacred thread, so long, my son, be acts, speaks and eats unrestrainedly.

11 “When duly invested with tbe sacred thread, he becomes brabma-c^arin in bis gum’s bouse, and he should dwell there.

12 I relate bis duty; bear it of me. Private study, attendance on fire, bathing, and wandering about for alms, and always eating that food after informing his guru and obtain-

13 ing permission from him. Se should he diligent in tbe guru’s business ; there should be thorough evoking of bis af ection ; and when summoned by him, be should read intently, bis mind

14 withdrawn from everything else. After acquiring one, two or all tbe Vedas from bis gum’s mouth, be is authorized to give tbe

15 guru bis fee with words of eulogy. But let him enter on tbe griba-stba period when desirous of the period of family life ; or, by bis own wish, on tbe vana-prastlia period and on tbe

16 fourth period. Or let tbe dvija await bis decease there in tbe guru’s bouse, obedient to tbe gum’s son if tbe guru be

17 dead, or to tbe guru’s disciple, if there be no son. Obedient, free from self-conceit, let him pass through tbe period of a brabma-c^drin.

“ Hext when he has desisted therefrom, through desire for

18 a griba-stba’s, status, let him then rightly marry a wife, sprung from tbe family of a difierent* Risbi, bis equal, free from sickness, not deformed, for tbe sake of a griba-stba’s

19 status. And having gained money by bis own toil, let him duly

« A*$amdna. His family and hers should not be deseended from the same

]|ishi This indicates exogamy.

CAITTO XXTIII.

please the pitris, gods and guests by faith ; and also nourish

20 those who resort to him^ his dependants and children, and liis female relatives, and the afflicted, the blind, and the outcast, the birds and the cattle,^ to the utmost of his power

21 with gifts of food. This is the duty of a griha-stha; sexual intercourse also at the proper season : but he should not, to the utmost of his power, neglect the performance of the five

22 sacrifices. And let the man himself, being zealous to the best of his power, together with his dependants, eat the remains of the food consumed by the pitns, the gods, the guests and paternal kinsmen.

23 “ IlTow I have declared this griha-stha period distinctly. I describe to thee the duty of the vdna-prastha : he it heard,

24 Having seen the succession of his offspring, and the stoop of his body, let the wise man enter upon the vana-prastha period,

25 for the purpose of purifying his soul. In it there is the enjoyment of the forest, and attraction by penances, sleeping on the ground, sacred study, ceremonies for the* pitris

26 gods and guests, the homa oblation, the three daily ablutions, f the wearing matted hair and a bark dress, and diligence in meditation unceasingly, the use of forest unguents,

27 This is the vana-prastha period, for the purification of sin, and beneficial to the soul. But after that comes another, the last, period of the bhikshu.

28 “But hear from me the nature of the fourth period, which with its peculiar duties has been described, my darling, by

29 high-souled 'tnen conversant with its duties. J Senunciation of every association, sacred study, abstinence from anger, control over the senses, no long dwelling in one habitation,

30 abstaining from undertakings, and eating food obtained by begging once a day^ also desire for the awakening of know-

31 ledge of the soul, and gazing at the soul. How I have acquainted thee with this, duty in the fourth period.

“ Hear from me the common duty of the other classes and of

• For paiams read c'a pasmps t

f At dawB, noon, and Bunset.

t For yah sva~dharmo ^sya read sva-dharmo yasya r

GENERAL DUTIES OR ALL CLASSES.

ISI

S2 the iieriods of life. TrutliMness, purity and harmlessiiesg, freedom from enTy, and patiencej mercy, generosity,* and con* tentment w the eighth virtue.

33 These duties have been succinctly described to thee concerning the classes and the periods of life : and a should

34 stand wholly within these his own peculiar duties. And the man, who, overstepping his own duty named according to his own class or period of life, should behave otherwise,

35 should be punished by the king. And the king who overlooks men, who after forsaking their own duties commit sin,

36 loses his pious acts. Therefore a king must vigorously punish all the classes that behave contrary to their special duties, and he must keep them within their own occupations.*’

Canto XXIX.

Maddltisd^s Exhortation (contiifmed) ,

Madahmi explains to Alarha the position of a grihorsthor-'^nd personifies m a cow, the Vedas, pious acts, the words of the good and the words svdM, svadhd, vmhat and hanta — She describes the halt f^ering, and utsarga oblation — the duties of a griha-stha to guests — the Srdddha — and further duties to guests — She pronounces 'a blessing on the gfiha-stha state — and quotes a smig by Atri on it,

Alarka spoke.

1 “ And what men must do who are engaged in the g|ilijR«stha period ; and what becomes confined in the ahsencse of action,

2 and what increases by action ; and what is beneficial to men ; and what a good man should avoid at home ; and how things are done — declare that accurately to me who ask.^*

Madalasa spoke.

3 My child, a man on assuming the gpha-stha status, thereby nourishes all this earth and conquers the worlds he longs for.

4 The pitris, the Munis, the gods, living things, and mankind.

• For akdrpganyum read oMrpangam f

CAHTO XWS.

aad worms, insects, and flying creatures, birds, cattle, and

5 Asnras subsist upon tbe griba-stba, and derive satisfaction from Mm ; and gaze indeed at Ms conntenance, wondering^

• Will be give ns anything ? *

6 “ The support of everything is this cow, my child, which consists of the three Vedas^ in which the universe is established,

7 and which is believed to be the oanse of the universe. Her hack is the Rig-Yeda; her loins the Yajnr-Yeda; her face and neck the Sama-Yeda; and her horns are pious acts; her

8 hair the excellent words of the good ; her ordure and urine are tranquillity and prosperity ; she is supported on feet which are the four classes ; she is the sustenance of the worlds ; being

9 imperishable she does not wane. The word svaha,’* and the word svadha,t and the word vashat, my son, and the other

10 word hanta are herj four teats. The gods drink of the teat whidh is the word svaha ; and the pitris of that consisting of svadha ; and the Mnnis of that which is the word

11 vashat; the gods, living things and Asuras, and mankind

drink constantly of the teat which is the word hanta. Thus this cow consisting of the three my child, fattens

12 them. And the man, who grievously sinning causes their destraction, sinks into the hell Tamas,§ the hell Andha-

13 tamisrall and the hell Tamisra.^ And the man, who gives this cow drink with his own children and with the immortals and other objects of worship at the proper time, attains Svarga.

14 Therefore, my son, a man must nourish the gods, nshis, and pitris and men and living things daily, even as his own

15 body. Therefore having bathed and become clean he should, composed in mind, delight the gods, rishis and pitris, and the

16 praji-pati also with water at the proper time. And a man*^ having worshipped the gods with the fragrant flowers of the great-flowered jasmine, should next delight Agni ; and the

17 ball oflering should also be made. Let him cast the hali

• Tte oblation to tbe gods, f Tb© oblation to tbe pitris,

X Bead for tmyd,

§ Barknem

II Complete darkness, f Beep gloom.

Bead for mdnavih.

** THE HITES OF HOSPITALITY. 1S3

offering to Bralima and the Vi^Ta-deyas inside the home, and

18 to Dhanvantari to the north-east; let him offer the ball eastward to Indra, southwards to Yama, and the bali west^

19 wards to Variina, and northwards to Soma. And let him also give the bali to Dhatri and Vidhatn at the honse-door, and let him give it to Aryaman outside and all around the houses.

20 Let him offer the bali to night- walking goblins in the air, and let him scatter it to the pitris, standing with his face south-

21 ward. Then the griha-stha, being intent and having his mind well composed, should take the water and cast it, as a wise

22 man, into those places for those several deities, that they may rinse out their mouths.

“ Having thus performed in his house the family- bali, the

23 pure griha-stha should perform the utsarga oblation respectfully for the nourishment of living things. And let him scatter it on the ground both for the dogs, and low-caste men

24 and the hii'ds ; for certainly this offering to the Visva-devas is declared to he one for evening and morning.

“ And then he, as a wise man, having rinsed out his mouth,

25 should look towards the door the eighth part of a muhtirta, whether a guest is to be seen. He should honour the guest, who has arrived there, with rice and other food and with

26 water and with fragrant flowers and other according

to his power. He should not treat as a guest a friend, nor a

27 fellow- villager, nor one who bears the name of an unknown family, nor one who has arrived at that time. Men call

28 a brahman who has arrived, hungry, wearied, supplicating, indigent, a guest ; he should be honoured by the wise according to their power. A learned man should not inquire

29 his lineage or conduct, nor his private study ; he should esteem him, whether handsome or unhandsome in appearance, as a praja-pati. For since h© stays but a transitory time, he is

30 therefore called an a-tithi, ‘ a guest.’ When he is satisfied, the griha-sthais released from the debt which arises from hospitality. The guilty man, who without giving to the guest him-

31 self eats, he incurs only sin and feeds on ordure in another life. The guest transferring his misdeeds to that man, from whose

154 CASTO nm

32 house he turns back with broken hopes, and taking that man^s merit, goes off. Moreover a man should honour a guest re-

33 spectfully according to his power with gifts of water and vegetables, or with just what he is himself eating.

“ And he should daily perform the sraddha with rice and

34 other food and with water with regard to the pitris and brahmans ; or he should feed a brahman. Taking up an agra* of

35 the rice, he should present it to a brahman : and he should give an alms to wandering brahmans who ask. The alms should be the size of a mouthful, the agra four mouthfuls.

36 Brahmans call the agra four times a lianta-kara.f * But without giving food, or a hantakara, an agra or an alms,

37 according to his substance, he must not himself eat. And he should eat, after he has done reverence to guests, friends,

38 paternal kinsmen, relatives, and petitioners, the maimed, and children and old men and the sick.

“ If a man consumed with hunger, or another who is destitute

39 wants food, he should be fed by a householder who has adequate! substance. Whatever kinsman is dispirited when he

40 reaches a prosperous kinsman, the latter gets the sin that has been done by the dispirited man. And the precept must b© observed at evening, and he should do reverence to the guest

41 who has arrived there after sunset, accordingly to his ability, with a bed, a seat and food.

“ Thus a weight is placed on the shoulder of one who

42 undertakes family life. Yidhatri, and the gods, and the pitris, the great Rishis, all shower bliss on him, and so also

43 do guests and relatives : and the herds of cattle and the flocks of birds, and the minute msects that exist besides, are satisfied.

44 And Atri himself used to sing songs on this subject, noble one ! Hear those, 0 noble one ! that appertain to the griha-stha period— ‘ Having done reverence to the gods, and the pitris

45 and guests, relatives likewise, and female relations, and, gurus also, the griha-stha who has substance should scatter

• A measure.

f A formula of salutation, or an offering to a guest.

$ Bead samarthe for samartho t

THE OCCASIOKAi HELICIOUS CEEEMOHIES.

tJm fragments on tlie ground for both dogs and low caste men 46 and birds : for ho should certainly perform this offering to the Yisva-deyas evening and day. And he should not himself eat fleslij rice and vegetables and whatever may have been prepared in the honsej which he may not scatter according to the precept/

Cakto XXX.

Maddlma^s Exhortation (continued),

Maddlasd explains to Alarka the ceremonies to he performed by a griha-stha^ which are of three hmds, continual^ occasional and periodical — She explains the occasional srdddha, which is celebrated for men and women.

Madalasa spoke.

1 Xow what the griha-stha’s ceremonies arej the eontinualj and the occasional j and the periodical, listen thereto, my son.

2 The continual are comprised in the five sacrifices,* these that I have described to thee : and the occasional are the others, such as the ceremony on the birth of a son, and so

3 forth. The periodicalf are recognisahle by the learned as the sacrifices at the moon’s changes, the sraddha and others.

HereJ I will tell thee of the occasional sraddha celebration,

4 of the birth-ceremony that should be performed similarly by men ol- the birth of a son ; and everything duly related in order that should be done at marriages and on oilier occasions.

5 And in thiS' the Nandi-mnkha pitris§ must be worshipped ; and he should give the pindas mixed with curds and contain-

6 ing barley, facing northward or eastward, with composed mind making the oblation. Some men like it wtli the offer-

• Bralima (i 6. ¥eda)"yajna, deva-yajiia, pitp-yajna, maiiusliya*yajria, and bhuta-yajna (all created beings.) f Bead. nitya-naimiUiham for nitya-nmmiUiha,

% Read atra for tatra ?

§ Hine pitps, the six parents, grandparents and great-grandpareats oh the paternal side, and the grandfather, great-grandfather and great-greatgrandfather on the maternal side.

CAWO XXX,

7 ing to the Visva-devas omitted. And in this cermmny the dvijas must he arranged in pairs, and must he worshipped in dextral circnmamhiiiation. This is the occasional ceremony during growth, and the other is the funeral obsequies.

8 “ And the ^raddha for a single deceased person should he performed on the day of the death ; listen to that. And it should be performed omitting the offering to the gods, and

9 with a single vessel. And the oblations- with-fire* should not be made in the fire without the ceremonies. And he should

10 give one pinda to the deceased person near the fragments of food, and sesamnm-seed and water on the right, accompanying them with the recollection of that personas name. ‘ May he

11 be exempt from decay,’ let the celebrant sa-y, and ‘ may enjoyment be his,’ let the others delighted say, at the place where the brahmans are dismissed. Men must do this every month

12 for a year. Now at the expiration of the year, or whenever the ceremony is performed by men, the sraddha for deceased sapindas must be performed for him also : so the rule is

13 stated ; and that must he without the offering to the gods, and accompanied with a single argha offering in a single vessel. And that ceremony must not be performed there in

14 the fire without offering the oblations-with-fire : and on the right there, he should feed the single dvijas.

“ And there is another distinction, consisting in an extra

15 ceremony every month ; do thou listen attentive to me, as I tell thee of it, while it is being described. He should fill four vessels there with sesamum-seed, perfume and water,

16 three for the pitris, one for the deceased person, my son. And he should scatter the arghya-oblation in the three vessels, and in the deceased’s vessel, f uttering the words ‘ Ye

17 samana* he should perform the rest as before.

This sraddha for a single deceased person is ordained

18 precisely the same for women also. The Sraddha for deceased sapindas does not exist for them, if they have no son. The Mddha for a single deceased person must be performed

• Avahana.

t Bead for preta^pdiramf

THE PASVAKA ^EADDHA.

19 every year for a woman by the men, duly on the day of iier death, aahas been here mentioned for men.

But if there are no sons, the sapindas ; if they are want-

20 ing, the sahodakas,* and those who may be the mother’s sapindas and those who may be the mother’s sahodakas, should duly perform this ceremony for a man who has no

21 son, and for one W’-ho has begotten only a daughter. The daughters and their children should in this way perform the ceremony for the maternal grandfather. But those who are designated as the sons of two such persons should worship

22 their maternal and paternal grandfathers fittingly with the occasional ^raddhas.

“ When all these relatives are wanting, the women should perform the ceremony without the mantras for their husbands ;

23 when they too are wanting, the king should cause the ceremony to be performed by a member of his own family, and the cremation and all the other ceremonies to be performed

24 properly by men of that caste ; for the king indeed is kinsman to all the classes.

“ Thus these continual and occasional ceremonies have been

25 described to thee, my child. Hear the other periodical ceremony appertaining to the sraddha. The new moon is Just the cause there, and the time is the moon’s waning : the fixed time indicates the constancy of that ceremony.

Cakto XXXI.

Description of the Fdrvana Sraddha.

Maddlasd mentions the seven sapinda ancestors^ and the lepahhujas^ and the remoter ancestors — She explains hoio the celebrant of the sraddha nourishes them all — She enumerates the times for the sraddha, and the persons who should and who should not he invited to it — She describes how the sraddha should be performed.

Madalasa spoke.

1 “ After the performance of the sraddha to deceased sapindas,

he who is the father’s great-grandfather passes to the class of ^ Tke samaiiodakas.

CANTO XXSI.

US

tliose wlio feed on the lepa,^ having lost Ms share in the pi^da

2 offered to the pitris. He, who is the foni'th there-above among those who feed on the lepa bestowed hj the deceased^ s son, ceases to eat thereof and obtains the satisfaction that is freed from the relationship.

3 The father, and grandfather, and also the great-grandfather — these truly must he known as the three males who

4 are related by the pinda.f And those who are related by the lepa are said to be the three others reckoning upwards from the grandfather’s grandfather: and the celebrant is

5 the seventh among them. Such have Mnnis declared this seven- ancestral relationship to be, reckoning from the celebrant upwards. And there-above are those beyond participation in the lepa.

6 “ hText are classed all the other ancestors, both those who dwell in hTaraka, and those who have become animals, and those "who reside within living creatures and other things.

7 “ By what several means the celebrant, while performing the srMdha rightly, nourishes all those ancestors^ hear that, my child.

8 Kow truly those ancestors who have become pisac^as obtain satisfaction from the food that men scatter on the ground.

9 Those ancestors, my son, who have become trees, receive satisfaction from the water that dihps from the bathing garment

10 on the ground. But the drops of water, that fall from the limbs on the ground, minister nourishment to those ancestors in

11 the family who have attained divinity. And when the pindas are taken up, the particles of food that fall on the earth, — those ancestors in the family who have become animals

12 gain nourishment therefrom. The children moreover in the family who, being capable of performing religious ceremonies but not having undergone the purificatory rites, are burnt on their death, they in their distress subsist on the

13 scattering of the food and the water used in scouring. And

• The wipings of the hands after olering tiie funeral oblations to the three

sapindas* t Sapi#as.

THE TIMES FOB THE PEB-FOB.MAECE OF THE ^RAHBHA. 159

tlie water, botli that wbicli is used by brahmans for rinsini^ out the mouth after meals, and that which is used hj them fc t gprinkliug the feet, — the other ancestors like-wdse gain satisfac-

14 tion indeed therefrom. So whatever water and food is scattered by the celebrant and by those dvijas, ivlieiher it he

15 unsullied or fragmentary, that, my child, in the family of those who duly perform the srdddhas, nourishes the other mieestors who have been born among the several crea-

16 tions. With the sraddhas, which men perform with ili-gottcn wealth, are satisfied those ancestors wha have been born as c'aiidalas, pukka&s and other nien of degraded castes.

17 ‘‘ Tims many here derive nourisluiieiit, my child, through, their relations who perform the sifiddhas, by means of tlic‘

18 casting away of food and chops of water. Tlierefore a man should perform the sraddha in faith according to rule e\tm with vegetables : no one perishes in the family of one who performs the sraddha.

19 ‘‘ I will mention the periodic times for it ; and leam of me by what rule men perform it.

20 The sraddha must necessarily be performed on the night of the new moon, at the moon’s waning every month, and on the eighth days’** also.

21 “ Leam of me the voluntary seasons. On the amdval of a distinguished brahman, on an eclipse of the sun or moon, at the solstice, at the equinox, at the sun’s passage from one sign

22 into another, and on the occasion of a portent, f my son, on acquiring property worthy of a h^addha, and on seeing a bad dream, and at occultations of the constellation or planet under which one is born, one should perform the h^addba according to one’s inclination.

2S “A distinguished brahman learned in the Teda, a yogi, one who knows the Veda, one who has mastered the Jyeshtha-saman, one who has thrice kindled the .fire Hac^keta, one who knows the three verses which begun wiih ^ madhu,’J one

^ Of three months.

f For vyaiipdte read vyattpdte. This word has several other meanings,

which are RdmissiMe.

CAWTO XXXI.

wlio knows tlie ‘ tri-snparinia ' hymns, one who knows the six

24 Vedangas, a daughter’s son, a RitviJ priest, a daughter’s husband, and a sister’s son, and a father-in law also, and one who is skilled in the business of the five sacred fires, and one who

25 is eminent in austerities, a maternal uncle, and one who is anterior to one’s parents, a disciple, a relative hy marriage, and a kinsman — ^these brahmans are all worthy of invitation to a ^raddha.

26 “ A religions student who has been incontinent, and a sick man, and one who has a limb snperflnons or deficient, the son of a widow remarried, and a one-eyed man, an adulterine son,

27 and a widow’s bastard, my son, a traitor to his friends, one who has had nails, an impotent man, a man with brown teeth, a brahman negligent of his duties, a man cursed by his father,

28 a slanderer, a vendor of soma juice, one who has deflowered his daughter, a medical man, and one who has discarded his guru and father, a hired teacher, a friend,^ and

29 the husband of a previonsly-married woman, one who discards the Yedas, and one who abandons the sacred fire, a man who has been corrupted by the husband of a low caste woman, t and others who habitually practise improper acts, — all these ^persons are verily to be shunned in ceremonies to the pitris, (0 brahmans.)

30 “ The celebrant should invite the above-mentioned brahmans on the day before, to the function performed in honour of the gods and pitiis, and should fetch them also.

31 “ And both he, who shall perform a ^raddha that ought to be performed by those self-controlling men, and he, who indulges in sexual intercourse after having offered the sraddha and eaten the food, — ^the ancestors of these two men verily

32 lie down in that semen a month. Moreover he who eats at a sraddha and he who goes to a srdddha after intercourse with

33 a woman, — the ancestors of those two men feed on semen and urine for that month. Therefore a wise man must first issue

^ Bfeyitakadhydpako mitrah. TMa seems strange.

f For vrishaU-pati'^dushUah read TfishaU-dushitd^patihf one who has married

a low-oaste woman or a deflowered girl ?

THE KITUAL OF THE SRXdBHA. I6I

34 an invitation; and men wlio liave intercourse witli women before tbe day arrives must be shunned.

With liis mind controlled lie should feast those wlio

35 have come seeking for alms, or ascetics who control themseives at the proper times, after first propitiating them witli prostrations and other reverential acis. Just as the time

36 of the waning moon is dearer to the pitris than that of the waxing moon, so the afternoon pleases the pitris more than the forenoon. One should do reverence to these dvijas, who

37 have arrived at his house, with a welcome ; and with the pavitra in. hand he should seat those, who have rinsed out tlieir months, on seats. In the case of the pitris the number of brahmans should be uneven, and in the case of the Gods"^

38 even ; or, according to the circumstances of the celehrant^ there should be one brahman for the pitris and one for the Gods. In like manner for the maternal ancestors the number of hrahmans should be uneven or only mie. The brahmans intended

39 for the Visva-devas may be identical on the side of the pitris and maternal ancestors ; but some other men desire that they should be distinct. He should place the brahmans intended lor the Gods with their faces toward the east, and those for

40 the pitris toward the north.f The ceremony due to the maternal ancestors has been similarly expounded by the wise.

Let the intelligent man giving kusa grass for a seat, and

41 worshipping with the arghya and other offerings, giving things pure and such like, and obtaining permission from them, — ^let the wise dvija perform the invocation to the gods

42 according to the mantras. And having also given the arghya offering to all the deities with barley and water, and having duly given perfume, garlands, water and incense accompanied

43 with a lamp, let him both perform the whole of the dextral circumambuiation for the pitris ; and having given a double quantity of darbha grass, and having obtained permission

• For devai read daive,

f The test is very obscure, and seems corrupt. For this translation I am

Indebted to Babu Harimohan Tidyabhuahan, the Pandit of the Bengal Asiatic

Society.

16^ CANTO JXLI,

44 from them, let the intelligent man perform the invocation to the pitris, prefacing it with the mantras. And let him also perform the dextral circnmambulation and give the arghya

45 offering and barley and money and sesamnm seed, intent on pleasing the pitris. Then permitted by the dvijas who

46 say, ‘ Perform the ceremonies in the fire T let him offer rice nnmixed mth condiments or salt according to rule. The first rite consists in ntteifing ‘ Svaha 1’ to fire, the bearer of

47 oblations to the pitris ; and let the next be ‘ Svaha T to Soma who is esteemed by the pitris ; and the third offering is

48 ‘ Svaha !’ to Yama, the lord of the departed. And let him pnt the remains of the offering into the vessels of the dvijas ; and taking hold of the vessels let him give the rice according

49 to rule. He should say affably Ho, do ye enjoy yourselves happily !”* and then they also should eat happily, with their

50 minds attentive thereon and observing silence. And a man should leisurely give them whatever food they like best, dis-

51 playing no wrath and alluring them appropriately. And let him utter the manti*as which vanquish the Rakshasas, and let him strew the ground with sesamum seed and with white mustard : for the sraddha possesses abundant devices for

52 protection. And let the man, permitted by the dvijas who say ‘‘Ye are satisfied and we are satisfied by those who are nourished aud satisfied,’’ scatter food everywhere on the

53 ground. Similarly then having obtained permission, let him, with voice body and mind controlled, give the dvijas severally

54 waterf to rinse out their mouths. Then, my son, let him with his left hand put the pindas with rice and sesamum-seed on the darhha grass, near the remains of the food, for the

55 pitris. Let him composedly also give them water with the part of the handj sacred to the pitris, since 0 prince ! he

56 celebrates the sacrifice with faith for the pitris. Similarly he should, after giving the pindas on. behalf of the maternal grandfathers according to rule, then give water for nnaing

♦ For yathd sulham read yathd^uikham f f For dpah read wpah*

J Pityi-tirtilia, the part between the forefinger and thumb.

THE RITUAL OP THE SRADDHA.

out tKe moutli togetlier witli scent, garlands &c. ; and liaying

57 given the braliniaiis’ fee according to his ability, address them “ May STadha be fortunate !” and let liim cause tlieni, who being satisfied say “ Be it so !'’ to pronounce the Yaisva-

58 devika maufms. Let him say May they be pleased !” “ Hail to you, 0 Yisve devasd* * * § And on those brahmans, saying, ‘‘ Bo it

59 so he should request tlicir benedictions. He should dismiss them, addressing them pleasantly and prostrating hiiiiscli in faith ; and he should attend them as far as the door, and iic

60 should return, a gladdened man. Then ho should perform the continual ceremony, and should also feed guests. And some very good, men wish for a continual ceremony to the

61 pitris, and otherS' do not wi^h it for tlm pitris. He should perform tlic remainder as tlie first part : some tliin.k ‘ not with a separate cooking vessel,’ some p'efer it repeated exactly

62 in the same order.'^ Then the celebrant should eat that rice in company with his servants and others.

Tims should the man skilled in religious law perform com-

63 posedly the sraddha to the pitris, or so as satisfaction accrues to the brahmans. There are three pure things in a sraddha,

64 sesamum-seed,t sacrificial grass, and the scsamum-plaiit and they say these, (0 princely brahman.) are to be avoided,

65 anger, Journeying, haste. A silver vessel is also commended at sraddhas, my son. lJ7ow silver is for use, for looking at and for giving ai¥ay ; for when the offering to the pitris is milked out in a silver vessel^ the pitris give ear to the earth ;§ hence the pitris desire silver, which increases their affection.

• The text seems obscure,

t Bauhitram, see note J, p. 84.

t Tila.

§ The text seems ia<x)rrect.

■CAHTO XSXII.

Canto XXXII.

The ordinance of the Srdddha.

Maddlasd explains what kinds of food please the pitris at srdddhas and for what periods — what kinds are to he avoided — v^kat sites should be avoided for the ceremony — ivhat men and animals should he excluded — and ivhat defilements must he avoided — Yogis must have priority at the srdddha — ancient' songs are to he stmg — and what benefits accrue from the performance*

Madalasa spoke.

1 Next heai*, my son, witli faith this^ that I say, — ^what is to he avoided in order to please the pitris, or what conduces to their pleasure.

2 The pitris are satisfied with clarified butter and rice for a month. The paternal grandfathers receive satisfaction with

3 fish-moat for two months. Venison should he known to satisfy the pitris for three months ; and the flesh of hares

4 nourishes the pitris for four months ; birds’ flesh satisfies them for five months ; hog’s flesh for six months ; goat’s flesh for

6 seven months; and flesh of the black antelopef for eight months ; flesh of the ruru deer gives them satisfaction for nine months, without doubt ; flesh of the gayalj gives them 6 satisfaction for ten months. Moreover sheep’s flesh§ satisfies the pitris for eleven months ; and milk of kine or anything 1 made of milk satisfies them a year. Flesh of the rhinoceros, flesh of the red-goat, the dark tulsi plant, || and honey, and 8 flesh of the rhinocerosif and whatever else is given by members

^ For immi read idam* f For aineyam read aimyam.

J For gavasydmisham read gavaymnisham *

§ For urahhram read aurahhram.

I] Kala-^ka : Ocymum sanctum^ Eosb. I do noi jSnd it in Hooker % Daubitraj but the rbiaoceros is already mentioned.

FOOD TO BE OFPIRID IN THE SRIdDHA,

of tlieii’ own family, and tnrmeric and soma juice, and ci sraddiia performed at Gaya wntliont doubt yield the pitris end-

9 less satisfaction. Syamaka* grain and raja-syamakat grain, and likewise small-grained rice,]; wild rice,§ and pauslikala grain, these among ,gi'‘aiii tend to satisfy the pitris.

10 Barley, vrihi ricej}, and sesamam-seed, and wdieat, green gram,^ and mastard, priyangu^^^ seed, kovidaraft seed, and

11 the finest pulse, markataka§§ seed, raja-mash a jin puke, and

grain should he eschewed at a sraddha. Yiprasliika’-^'^'^

12 seed and lentilsttt are forbidden in a., sraddha. Garlic and red garlic, §§§ onions, |j||:| can'ots,^^^ asparagus,'''^’ and

13 'whatever other vegetableB are shunned on account of tlicdr taste

• This according to Eoxbargh is Pankum frume7t.^(Aceum, the Beng indmd; but lie says the Bong, smim also denotos P. colofium.

t Perhaps this may be Panicum hkpidttlumf which Roxburgh says is called Beiig. hara’dydmd, t Prasatika.

§ Mv&a,

II The ditSi or rainy Eeason crop ?

^ Mudga; see iiote§§, p. 84.

Priyangu, Panicum italicumf (Roxb. p

ft Kovidara, Bauhinia variegatai see note |j, p. 2?.

Xt Nishpava ; see note i], p. 86.

§§ Markateka ; this does not seem to he known,

II Ij Raja-masha. Prof. Monfer- Williams says this is Viima catiang (Dofichos catjang^ Linn, and Roxb.). (Hooker, voL II, p. 205). fir Panicum maliacmms Roxb., the modern chind.

###. %7'ipraghika ; not given in the Dictionary.

ttt Masura. Prof. Monier-Williams says this is either Efvum hirmtum or Oicer (Boxb. p. 567). The former is the modern and the

latter masur. Hooker appears to combine both in Vida which seems

to, be the common Lentil (Hooker, vol II, pp. 177 and 179).

XXX Lasuna.

§§§ Grinjana.

liflT Pinda-mulaka.

Karanibha, neiit. Prof. Momer-Wiliianis does not give the nent^ but gays karambha, is Asparagus racemosus, which is also called sat.a*JiidlL ( Roxb, p. 291 ; not in Hooker).

CANTO xxxn.

and colour ; gandharika** and kadus,t and salted things,

14 and reddish juices, J and things that are manifestly salt — these sho aid be indeed avoided in a sraddha* * * § And whatever has been obtained by talk or through bribes or other improper means is not commended, nor what has been acquired from an outcaste ;

15 and wealth that has been obtained unlawfully as the purchase-price of a bride is forbidden in this ceremony. And water that is bad-smelling and frothy, and very scanty, and

16 water that cattle would disdain, and what has been taken by night, and what has been left after every one has cooked, and what is unfit for drinking in a tank — that water should

17 be avoided always in the ceremony to the pitris. All milk from deer, sheep, camels, and from animals that have uncloven hoofs, from buffaloes, and from the yak, and cow’s

18 milk that is not more than ten days old,§ and what has been brought to a person who has asked for it on account of

19 the pitns, — such milk must be always avoided by the good in the ^raddha ceremony.

And in this ceremony ground must be avoided that is swarming -with insects, that is rough, and that has been

20 scorched by fire, and that is hot with the words of enemies and wicked men, and that is foul- smelling.

Men who disgrace their family or who injure their family by

21 separating themselves from the ^raddha, naked men and criminals may destroy the ceremony to the pitris with their glance ; a eunuch, and a man repudiated hy Ms relations^ a cock, and

22 the village hog, and a^dog, each ruins sraddhas by his look, and so also do Rakshasas.

Hence let a man offer the ceremony being well secluded, and

• GAndharika ; not in the Dictionary. Professor Monier- Williams says gandhsLri denotes Sedysarum alkagi (Eoxb., p. 574), and the Prickly Mghtshade (which appears to be Bolanum Jacquin^ Eosb., p. 191) $ but neither seems appropriate. The text as it stands seems corrupt. For gdndhdrikdm 'TO bM. gan>dhoUham^ which might mean ** dry ginger”?

f Alabu 5 see note ^ page 118.

J Niryasu'; or ‘ gums.*

§ A-nirdasa. This seems strange.

VAFIOUS BtJLES REGARDING THE SEADDHA-

^3 scattering the ground with sesamnm seed, Tims may safety he secured in the ^raddha eren for both, my child.

What has been touched by a corpse or by a recently -

24 delivered woman/* * * § and by those who have been long ill, by ontcastes, and by filthy persons, does not nourish the pitris.

And the celebrant roust moreover avoid the sight of a

25 woman who is in her conrses ; and he must shim sitting together with bald-pated men and drimken men at a sraddha, out of respect.

And whatever is infested with hair-lice, omd whatever has

26 been gazed at by dogs, and w'hatever is putrid and stale, and the brinjaljt and ferments, f and whatever has been fanned by the wind from clothing, are indeed to be avoided at a sraddha.

27 Whatever, in the shape of articles of food possessed by thee, is given with supreme faith to the pitris accoriiiiig to

28 their name and family, that becomes food for them. Hence a man of faith, who desires the pitris’ satisfaction, nitist place the best that he has, in the vessel and according to rule at a ceremony to the pitris.

29 And the yogis must always be fed by a wise man at a sraddha; for the pitris are patrons of religions devotion;

30 hence one should ever worship them. ISTow if a yogi is fed first, he can save the person for whom the sacrifice is oifered and those who feast, just as a boat saves in water, better than thousands of brahmans.

»31 At this ceremony also songs in hononi* of the pitris are song by those who recite the Yeda, songs which were§ formerly sung

32 by the pitris to kingPnriiravas. ‘‘ When will an}’- one of iis have a son, the chief among his rac€^, who, eating the remains of

33 food left by the yogis, wdll offer the piuda on earth ? Or ivill offer the piiida, bii:fialo-beef, the clarified butter, or the vegeta-

• For iava-sitaka-samsprishiam read sutakd-mva-sami^prishtam?

t Firtaki, tlie brinjal, SrAanum mdengena^ Eosb., the modern begun. Prof. Monier-W'flliams calls ifc the egg-plant. It is a well-known and favourite vegetable, f do not find it in Hooker,

t For ahhishamms read ahkhhavas ?

§ For mm read man*

CANTO SXXITr.

He kala"^ mixed with sesamum-seed, or khichree at Q-aya for

34 our monthly satisfaction ? May we ohtainf the offering to the Vi4va-devas and the soma juice, huffalo-heef, and the finest clarified butter, and the divine /oodf by getting a yoTmg§ rhinoceros !”

35 Let him duly offer the sraddha on the thirteenth day and when the moon is in the asterism Magha, and milk mixed with honey and clarified butter during the winter half of the year.

36 Let a man therefore, my son, worship his own pitris in faith, hoping to gain all his wishes and his own deliverance from

37 evil. Men’s pitris, when delighted with ^rMdhas, please the Vasus, the Rudras and the i^dityas, the constellations, the

38 planets and the stars. The pitris, when delighted with sraddbas, bestow long life, wisdom, wealth, knowledge, Svarga, final emancipation from existence, and joys and sovereignty.

39 I have declared to thee, my son, the Sraddha ceremony as it has been expounded : hear, my child, the praise of the Voluntary S^raddhas according to the various days on which they are performed.

Canto XXXIII.

The benefits to he obtained from the Yoluntary Srdddhas.

Maddlasd explains the benefits to be obtained from performing the * sraddha voluntarily with a view to the benefits — on the various days of the lunar f ortnight — and when the moon is in the different asterisms. Madalasa spoke.

1 The first day of the lunar fortnight, if the irdddha he performed on it, is auspicious for the acquisition of wealth ; the

• There are many plants of this name, f For a^nuvdmahs Teod adnvmdTmhai f

J Asiiryam. in the text, but it seems incsorreot. Eead dsuryam on dsuraM from asura ? A sura is in the dictionary, but not dsurya.

§ Vishdi^-varjga, hornless.

!| Kdmya Sfrdddha.

THE BEHEPITS FEOM VOLtJHTARY ssiDDHAg.

second bestows men ; and tlie tliird seeks for boons ; tbe

2 foTirtli destrojs enemies ; in tbe fifth a man acquires fortune ; in the sixth he maj become worthy of worship : in the seventh he acquires chieftainship ; in tbe eighth the highest

3 prosperity ; in the ninth he gains women ; in the tenth perfect gratification of his wishes. So let him, assidnons in

4 the ceremonies, gain all the Yedas in the eleventh. And in the twelfth the worshipper of the pitris gains contimial victories, offspring, mental vigour, cattle, prosperity, iiidepeii-

5 dence and perfect nourishment. The man of intense faith, who performs the h4ddha on the thirteenth day, gains length

6 of life and sovereignty undoubtedly. Since one is successful in i^raddlias by means of choice food, he, whose ancestors cited or

7 were slain with weapons in their youth, sliould, if he wishes for their pleasure, perform the ceremony on the fourteenth day. The pure man, who performs the sraddlia diligently on

8 the night of the new moon, obtains all his wishes and attains Svarga everla..stingiy.

By worshipping tbe pitris when the moon is in tbe asterism

9 Krittika, a man obtains Svarga. A man wbo wishes for offspring may obtain it when the moon is in the asterism Rohirii ; and he may gain vigour when she is in the Saumya signs of the Zodiac and be may obtain valour when she is in the asterism Ardra ; and lands and other possessions when

10 she is in Punar-vasu ; and nourishment by always worshipping when she is in Pushy a ; and noble sons when she is in A-slesha ; and pre-eminence among his relations when she is in Magha j

11 and good fortune when she is in Phalguni.f And the man of liberal disposition obtains offspring when she is in Uttara Phalgu ni. A man who offers sraddhas when she is in Hasta

12 verily attains excellence. And so a man of goodly form may obtain offspring when she is in Cdtra. Svati bestows success

13 in trade ; ViMkha gives philoprogenitiveness. Men who perlena the srdddha when the moon is in Annradha attain imperial rule ; and when she is in Jyeshtha lordship ; and when she is

• They are Taurus, Cancer, Virgo, Scorpio, and Capricornus. f* Wot phahjuni read phali^uni,

CANTO XXXIT.

14 Miila perfect liealtii. Acquisition of fame comes from performing the srdddJid when she is in Asliadlia ; and. freedom from grief in Uttara Ashadlia. And one gains hvight worlds hj performing it when she is in SVavana ; and immense weal tit

15 when she is in Dhanishtha. One may acquire intimate knowledg’e of the Vedas lolien she is in Abhi-jit ; and success in medicine tvhen she is in S'ata-bliishaj ; goats and sheep hy performing the ceremony in Biiadra ; and amorous dalliance

16 in the latter part of Bhadra. And one who performs the sraddha tvhen she is in Bevati acquires the baser metals ; and when she is in Asvini horses ; and when she is in Bharani full length of life.

Hence a man who is skilled in true knowledge should perform the voluntary srdddhas at these seasons.

Canto XXXIV.

Alarha^s Education' —The expositio7i of Virtuous Custom.^

Maddldsd mentions the benefits of the observance of Virtuous Custom — which cmsists m the pursuit of righteoimiessy tvealth and love — She mentions a large number of general rules regarding religious worship^ eating^ social behaviour^ private actions^ a^id marriage — She gives general rules regardmg the sacrifices^ and describes the portio^zs of the hand to he used therein — azid mezitions hoiv one’s residence should be chosen, Madalasa spoke.

“ Thus, my son, should the gods and pitris be worshipped hy a householder with the oblations to the gods and the oblations to the pitris j and with food should guests and kinsmen,

2 living creatures, all dependants, cattle, birds and ants, beggars and other petitioners he worshipped by the dweller in a

3 house, who observes the good customs and performs the domestic sacrifices, my child. He incurs sin if he neglects tlie periodic ceremonies.’’

• SachacYtra.

PUESUIT OF RIGHTEOUSNESS, WEALTH AND LOVE

Aiarka spoke.

4 Tkoa iiast declared to me, motlier, the threefold ceremonies to be observed by men, the perpetual, the occasional, and th©

5 periodic.* I vrisli to hear, 0 lady who glaJdenest thy family, about Virtuous Custom by practising ’which a man gains happiness in the next world and in this.’^

Madalasa spoke.

6 A householder must ever maintain Virtuous Custom thoroughly : for one who has lost Virtuous custom lias no happi-

7 ness here or in the next world. {Sacrifice, alins-giving and austerities do not tend to the welfare of a man here, who

8 habitually transgresses Virtuous custom. For a man wiio follows bad custom does not find l^ng life here. One must earnestly follow Virtuous custom ; Vii'tuous custom destroys what is inauspicious.

9 “I will expound to tliee my son, the nature of that virtuous custom. Hear it from me with single mind, and even so maintain it.

10 “A householder who performs the domestic sacrifices must strive to accomplish the three-fold objects of life.-f in full success therein lies the householder’s own success here and in the

J1 next world. With a quarter of his Wealth let him, master of himself, lay up a store for the next world ; and with half let Mm support himself and perform the periodic sracldhas ;

12 and treating a quarter as his capital, he should increase it, by exerting himself on his own account. Thus, my son, W ealth

13 ought to be fruitful according to Virtuous custom. Similarly a wise man must practise Righteousness in order to withstand sin; and so also the third, Love, yields fruit here indeed onac-

14 count of the next world. And the third, Love, is not impeded through fear of diminution. Love also is said to be two-fold

15 from its not being opposed by this three-fold class. Let a man consider all these successive correlations.

Hear from me those opposite correlations, such as Right-

Id eoiisness, &c. Righteousness aims at a succession of right-

• Hitya, naimittika, and nitya-naimittika. t Dharma, kama and artha.

CANTO XtllY,

eousness.* Righteousness is not destructive t6 one’s own Wealth. And Love is diverse from both ; and those two again are diverse from it.

17 At the Brahma moment a man should think of and ponder over Righteousness and Wealth, after rising up and rinsing out his mouth, standing towards the east, self -restrained,

18 pure : let him worship the twilight with the constellations in the east, the twilight with the sun in the west, as is right : he should not neglect it even when free from adversity.

19 “ He should eschew conversation with the wicked, falsehood, and harsh speech, evil books, evil words and the homage of evil, my son.

20 “ Evening and morning, with soul restrained he should offer the homa oblation.

He should not gaze up at the orb of the sun at sunrise or at sunset.

21 “He should look in a mirror in order to dress his hair ; he should wash his teeth ; and delight the gods in the very foremoon.

22 “ He should not defecate or void urine in a path leading to the villages, to temples, to places of pilgrimage or to the fields, nor on cultivated ground, nor in a cattle-pen.

23 “ He should not gaze at another’s wife naked^ He should not look at his own ordure. He should avoid seeing, touching and talking with a woman in-her-courses.

24 “ He should not void urine, or defecate, or engage in sexug&i intercourse in water,

25 “ He should not step on ordure, urine, hair, ashes or potsherds ; and a wise man should not step on husks, charcoal, bones or decayed things, or on rope, clothing, &c., whether on a road, or on the earth.

26 “ Moreover a householder should do reverence to the pitris, gods and mankind, and to living creatures, according to his

27 capability, and afterwards eat himself. And a man hojild always eat his food, facing the east or the north, with his

^ Or, briflgs wealth as a consequence of righteousness.

muxL xm SOCIAL maxims.

in

mouili ivell rinsed out, restraining his speecli, pure, with liis mind intent on his food and with his face between his knees.

28 An intelligent man should not divulge another’s fault except in the event of injni-y.

“ Pood should be- avoided in which salt is 'vdsiblo, and wdiich is very hot.

29 “ A man of self-control should not aefecate nor void urine while walking or standing.

And he should not eat anything at all while rinsing out

30 his mouth. While lie has remains of food in his mouth, he should not carry on any conversation and he should cease his reading, and he should not touch a coW', a brahman, fire, or his own head :

31 ITor should he look at the sun or the moon or the constellations with passionate desire.^

And he should avoid a broken seat and bed and cup.

32 “ He slioiild offer a seat to gurus, accompanying the offer with rising up and other respectful acts ; and he should salute

33 them respectfully and converse vnth them agreeably ; and he should follow them. He should not speak about them adversely.

“ And when clad in a single garment he should not eat nor engage in the worship of the gods.

34 ‘‘‘ An intelligent man should not carry dvijas, nor should he void urine in fire, nor should he ever bathe or sleep naked.

35 And he should not scratch his head with both hands ; nor

36 should men wash their heads frequently without cause. And ivhen his head is washed he should not touch his body with oil at ail.

And he should cease his own reading, when every one is abstaining from reading.

37 ‘‘He should never void urine against a brahman, the wind, cattle or the sun; facing north by day, and facing south by

38 night, he should do his voidance of uiune and fa?ces diirins’ illnessf whenever he desires.

t For ihidhishn read dhddMm.

CANTO XXXI?.

“ He sliould not talk of Ms guru’s evil-doing, and lie skould

39 appease Mm wken angry. He skould not listen to abuse wken others utter it.

And he should yield the path to brahmans, to the king, and

40 to one who is ill with pain, to his superior in learning, to a pregnant woman, to a man labouring under a burden, to a younger man, to the dumb, blind and deaf, to a drunken man,

41 and fco a mad man, to a prostitute, to an enemy, to a child and to an ontcaste.

An intelligent man should respectfully circumambulate a

42 temple, and a fig-tree standing on a sacred spot, and a place where four roads meet, his superior in learning, a guru and a god.

He should not carry shoes, clothes, garlands &c. that others are carrying.

43 He should avoid the sacred thread, an ornament, and the water-pot on the fourteenth, eighth and fifteenth days of the

44 moon and at its four changes. He should also eschew rubbing his body with oil, and sexual intercourse with his wife, on those days.

“ And a wise man should never stand with his foot or his leg

45 extended : nor should he throw out both his feet ; nor should be press one foot on the other.

46 “He should eschew deadly attacks, abuse and calumny. A clever man should not display deceit, self-conceit, or sharpness. He should not disgrace with ridicule fools, insane per-

47 sons, or those in calamity, the deformed, or magicians, or those who have limbs deficient or superfluous.

“ He should not inflict punishment on another in order to instruct a son or disciple.

48 “ Likewise the mse man should not draw his seat towards him and sit down.

“ He should not prepare a cake, khichree or flesh for himself.

49 He must have his food evening and morning, after dioiiig reverence to his guests.

“Facing eastwards or northwards, restraining his voice^ he

50 should always wash his teeth, my child.

MOEAL Am SOCIAL MAXIMS.

“ He slioiiM escbew the prohibited vegetables.

51 A man should certainly not sleep with iiis head to the northj nor with his head to the west ; he should sleep, placing his head to the north east or east.

He should not bathe in perfumed water, nor at night ;*batli-

52 ing except by day is declared to be most potent for calamity ; nor when he has not bathed, should he wipe his limbs with a

53 cloth or with his hands, Hor should he shake his hair, nor should be shake his clothes,* Hor should an intelligent man, when he has not bathed, ever apply unguents*.

54 ‘‘Hoi should he wear red clothing, nor even va,riegated or black clothing : nor should he make a complete cliange of his

55 clothing or in his ornaments. And transparentf raiment should be avoided, and also wdiatever is very much damaged, and whatever is infested with lice, or has been trampled on,

56 or has been looked at by dogs, and has been licked or tlmo^vn down, or has been befouled by the extraction of pus.

‘‘ He should never eat fiesh from the back, or flesh unfit for

57 the gods and x^ltris, or prohibited fiesb, my son, or things which are visibly salt. Food that is long stale or that is not

58 fresh must be avoided, my royal son, because of the changes that occur in flour, vegetables, sugarcane and milk ; and meat long stale must be avoided, because of the change J that occurs in it.

59 “ He should avoid lying down at sunrise and sunset.

‘‘Hot when unbathed, nor when reposing, nor while thinking

60 of other things, nor when sitting on his bed or on the eartli, nor when making a sound, § nor when clad in a single garment,

61 nor when speaking, nor without giving to spectators, but when bathed a man should eat evening and morning according to rule.

62 “ A wise man should not resort to other men’s wives. Adultery destroys the religious acts and the life of man. Hothing

• For vasas^ read vdsd?mi f

t For t’idamm read vidadam ? I do not find vidada in tiie dictionary,

J For vihdr4‘mc*a read vilmrdc'c'a ?

§ For dahdm:ui read diibdmjan f

CANTO XXXIV.

63 indeed is so sliort-Iived in the worlds as a man’s intercourse with another’s wife here.

Let him perform the worship of the and the cere

64 monies to fire, and the respectful salutation to his guru, and also the ceremony of eating his food, after duly rinsing out his

65 mouth. Facing eastwards or northwards he should reverently rinse out his mouth, my son, with frothless, inodorous, pure

66 and holy water. He should avoid the five earths from beneath water, from a habitation, from an ant-hill, from gi'ound infested with mice, and where purificatory actions &c. have been carried on. After washing his hands and feet and sprinkling water on them he should, with his face between his knees,

67 and composed mind, rinse out his mouth. He should drink water three or four times after twice wiping the sides of his

68 mouth, the apertures of the body, and his head. After duly rinsing out his mouth with water, being pure, he should perform the ceremony to the gods, the rishis, and the pitris di-

69 ligently. A man should always perform the ceremonies, preserving a Composed mind, A wise man should rinse out his mouth, after he has sneezed, or spitten out, or donned his

70 raiment. After a sneeze, and licking, and a vomit, and spitting &c., he should rinse out his mouth, touch a cow’s back, and

71 look at the sun ; and he should hold up his right ear, since this is in his power ; in the absence of the former, he should

72 do the latter ; if the former be wanting, it is desirable to do the latter.

He should not gnash his teeth, nor beat his own body.

73 *‘He should also avoid sleep, reading and food at both twilights ; and sexual intercourse and setting out on a journey at the evening twilight.

74 “ In the fore noon, dear son, he should in faith perform his worship to the gods, and at noon to men, and in the afternoon

75 to the pitris. And with head bathed, he should perform the ceremonies to the gods or the pitris. And he should trim his beard facing eastwards or northwards,

76 “ He should eschew a maiden although well-bom, if she is deformed, or sickly, or disfi^gured, or tawny-coloured, or talkative,

SOCIAL Am MORAL MASIMS.

77 or contaminated by everybody. And one who is free from deformity* wlio bas a beautiful nose, and is marked vitli all tiie auspicious marks — -sucli a maiden as tbat should a man

78 always marry who desii’es i,ve]fare. He should marry one who is ill the seventh or fifth degree distant from his parents : lie should guard his wife, and he should shun jealousy, by day, in sleep and in sexual intercourse.

79 “ He should avoid a deed that causes pain* to othei’s, and the inSictioii of pain on living creatures.

A woman, during menstruation, should be avoided by all

50 iise castes for four nights. He should avoid just the fifth night of the 'iiioon in order to avoid the birth of female.s : then let luiii approach his tuifr- on the sixth night, that night is the

51 best among the even, nights, my .son. Sons are begotten on the even nights, daughters on the odd nights : therefore a wise man wdio wishes for a son should always cohabit with Ms

82 wife on the even nights. Lawless men cohabit with their wives . in the morning, and eunuchs at evening.

After shaving, and vomiting and sexual intercourse, my

83 son, the wise man should resort to the place where bodies are burntf and should bathe, keeping his clothes on.

“ One should not revile or ridicule the gods, the Yedas,

84 or dvijas, good, truthful or magnanimous men, a guru, or devoted and virtuous wives, or persons who are sacridcing or

85 performing austerities my son. One should never listen to those unmannerly persons who do such things.

“ One should not mount on a high bed or seat, nor on a low one.

86 “ One should neither dress unbecomingly, nor speak unbecomingly. Om should he clad in pure white raiment, and adorned -with wiiite flowers.

87 Il^either with the haughty, nor with the insane, nor with fools, nor yet with the unmannerly should a wise man. form friendship ; nor yet with tlio.se of bad disposition, noi*yet with

88 those who are corrupted with thieving aiid other vices, nor yet

• Upa-tapaka ; not in the dictionary, t Kala-lhAffli,

CANTO XXXTV.

witli Spend- thrifts, nor with the covetous, nor yet with enemies, nor with prostitutes, nor with inferiors, nor with the husbands

89 of prostitutes. He should never make friendship with the mighty, nor with inferiors, nor with reprobates, nor vdth the

90 ever- timid, nor yet with fatalists. He should contract friendship mth good men, with those who always observe Yirtuous custom, with the wise, with the honest, with the powerful, with those wdio are resolute in action.

91 “ In company with one’s friends, the initiated, the king, Snataka brahmans, and one’s father-in-law, one should do reverence to the .Ritvij priest, and the five other venerable per-

92 sons and to guests. Oue should do reverence, my son, to dvij'as, who have dw6 for a year, with an offering of honey and milk according to one’s ability and with alacrity at fitting

93 times. And the brahman who desires bliss should observe their governance, and if intelligent he should not contradict them even though alwmys scolded by them.

94 “ Having performed the household worship properly in the fitting place and in due order, he should next w^orship the fire

95 and offer it the oblations in due order. He should make the first offering to Brahma, and then to to the praja-pati, and the

96 third to the Guhyas, and the next to Kafyapa. Then having offered to Anumati^" he should next offer the household bali and the constant oblations, that I have already explained to

97 thee, according to the ritual. Next he should make the offering to the Visva-devas, then the offerings to all creatures, and separately to the gods according to place and apportionment.

98 And he should make the three oblations to Parjan 3 ^a, the Dhaiitris, and to Manaka, and to Yayu in every direction,

99 to the east and other regions of the sky in due order j and to Brahma, to the Air and to the Sun in order, and to the Yisva-

100 devas and to all beings ; and then he should offer to the Dawn, and to S'iva northwards \ and southwards to the pit|’is,

101 exclaiming ^ Svadha, reverence !’ Having done it on the

• The fifteenth, day of the moon’s age, personified.

t This is said to Arum Indicum, the Bong, radn-'kainn, the stems and

tubers of which are generally eaten (Roxb., p. 0^5)

RELTfilOrS RULES.

right and to tiie nortli west, saying, ^ O Yakslima,^ this is for tliee lie slioiild, if lie wishes, o:ffer tlie reroains of the food

102 and the water from -the vessel accoi^ding to the rule. Then taking up the fii\st part of the food, he should offer it with Irhe benediction Hanta to the brahman according to the rale and Justice.

103 “ He should perform the ceremonies to the gods and other objects of worsJiijy^ with each one’s special portion o£ the hand according to rule ; and he should perform the ceremony of rinsing out the mouth with the portion of the hand sacred to Brahma.

104 This is called the portion of the hand sacred to Brahma for the pinp)ose of rinsing out the mouth, viz., a line di'awn to the

105 left of the thumb of the right hand. The pitris’ portion of the hand is said to be the part between the forefinger and tlio thumb ; by that lie should offer the water and other obla-

106 tions to the pitris, except in the nandi-mukha sraddha. And the gods’ portion of the hand is at the tips of the fingers ; the ritual of ceremonies to the gods should be performed therewith. The praja-pati’s portion of the hand is at the root of the little finger, his ceremony must be performedf therewith.

107 Thus always with these portions of the hand sacred to the gods and pitris, he should always perform the ceremonies,

108 never with any other portion of the hand. It is proper always to' rinse out the month with the portion of ike hand sacred to Brahma; and to offer the oblation to the pitiis with the portion of the hand sacred to the pitris ; and that to the gods with the portion of the hand sacred to the gods ; and the offering to the p>raja-pati with his own portion of the hand.

109 A wise man should perform the cake-and-ivater ceremony to the nandi-mukha ancentors, and wlnitevcr is offered to the praja-pati, with the portion of the hand sacred to tlio prajapati.

110 ‘‘ A sensible man should not carry watoi* and fire at tlie same time; nor should he thrust out butli Ins feet towards guru and the gods.

• Pulmonary disease.

t Head kdryam for l.ayim ?

CAT^TO X1.XY,

111 He siionld not look at a neifer sucking-.

“ He should not drink water with the hands joined together.

“ At all periods of personal purification whether important

112 or unimportant, he should not delay for the sake of purification.

“ He should not blow the fire with his mouth.

‘‘ One ought not to take up one’s abode, my son, where

113 four things do not exist, viz.^ a person who pays debts, and a physician, a brahman learned in the Yedas, and a river full of 'water. Where there is a king who has vanquished his

114 foes, who is powerful, and who is devoted to righteousness, there should a wise man always dwell : whence can come happiness, when the king is worthless ? Where the king is

115 unassailable, wdiere the eaidih is prolific, where the citizens are well governed and always practise justice, where folk are

116 charitable, there does residence bestow happiness. In a country where the husbandmen are not generally gluttonous, and where all medicinal herbs p'ocuraUe, there should a

117 sensible man dwell. One ought not, my son, to dwell there, where these three things are constant, a person desirous of conquering, and a former enemy, and folk who are alw^ays

118 holding festival. A wise man should always dwell among good-tempered neighbours.

“ Thus, my son, have I, thy well-wisher, expounded this to thee.”

Canto XXXY.

The education of Alarha {continued ') .

An exposition of things permitted and foidtidden,

Maddlasd describes what food may he eaten and wh^ not — how various things are to he cleansed ivhen impure^ and what things are always pure — hoic one who has contracted impurity should purify himself — what actions and conduct one should avoid —

EULES AS -TO EATIJ^'G IKD PURIPfCATION. |g|

She imiets on th-e necessity of maintiuing the daily sacHfice—She mentions what holidays are allowed, the mrioi eastes—She des-

after deaths

xvxaaaiasa spoke.

Next do thoH hearken to the remedial measures for things forbidden and permitted. Rice should be eaten that has been

Srt I'ST and wheat,

mth oil Jli ] preparations thereof unmixed

and the 'rhi tortoise, the go-samp,* the porcupine

and the ih noceros, my son, -these indeed may be eaten ; and

the dome.stic ^ pig and foivl .should be eschewed. The remains of food at a sraddha after the pitris and gods and other red- ^ds have heen satisfied may be eaten at the dosire of the

pm pose of medicine is not defiled.

Shells, stones, gold, and silver, ropes, and gaments and vegetables, roots and finiits, and wicker-work vessels and leathen, and gems, diamonds, and coral, and pearls, and men’s bodies are best cleansed with water; just as iron things with water, and stone by scrubbing. Oily vessels are cleansed with warm water and winnowing baskets, grain and antelope-skins-

and the pestle and mortar for husking rice, and thick cloths’ and a store by sprinkling; and all k-inds of bark-made things are best cleansed with water and earth. Grass, wood and medicma herbs are best cleansed by sprinkling; and all

3 is 0 ^^" ^-T purity. White mus-

taid cleansed with oily sediment or the sediment from

■mth ™tar, „y So .Uo ootto. tUoj,

~f» «.d 0,1., Tinte.,

• Godhii, the Go-e4mp a very large kind of lizard found in jungle.

CANTO XXXV.

13 woman’s face, vrkatever passes along tlie liigh-road, wliat is unknown, wliat is brougM by slaves and other menials^ what is admirable for its sound, what is long past, what is- screened by

14 many, what is light, what is extremely abundant, what is young, and what is done by the old and the sickly, kitchens when the business in them is ended, women who are suckling

15 -cliildren. Pure also are running water, and odourless bubbles -

The ground is cleansed through time, by the rubbing of

16 bodies, and the passage of cattle, by smearing, by digging, by watering, by houses, by sweeping and by worship.

Things infested with hair-lice, or sniffed at by cattle, or

17 infested with flies should be sprinkled with earth water and ashes to be cleansed, my sun; things made of udumbara

18 wood* 'with vinegar ; tin and lead with salt. Brass things are cleaned with ashes and water ; and the over-flows of fluids are pure. A thing soiled by ordure is. cleaned with earth and

19 water and by removing the smell ; and other such-like things by removing the colour and smell.

Water is pure that has satisfied cattle, that is in its natural

20 state, that is lying on the earth ; and like-wise flesh that has been slain by C'andalas, KravyMas and others. And clothes and other things lying on the high-road are said to he made

21 pure by the wind. Dust, fire, a horse, a cow, the shade, the rays of the sun and moon, the wind, the earth, drops of water, and mosquitoes and other insects inflict no contamination though they may have been in contact with what is corrupt.

22 A goat and a horse are pure as regards their face ; but the face of a cow or calf is not pure when the mother is in milk ; a hawk

23 is pure when it knocks f uit down. A seat, a bed, a carriage, boats, and grass on the road — ^they are purified by the rays of the moon and sun and by the wind, in the same way as articles of trade.

24 After walking along the high road, and after matters of bathing, hunger, drinking, and weariness, one should -ch-ange

• Udumbara, Mem glomerata, Boxb. ; a large tree, common about villages

(Eoxb. p. 646.)

PtRIFICATORY AND SANITARY RULES.

25 one’s clothes and duly rinse out one’s mouth. Bad roads/^ miidj and water, when one comes into contact with them, are cleaned by leaving them alone ; and things made o£ mud or hrickf are cleansed by contact with the wind.

26 On taking up a morsel of rice-food that has been damaged, through over-maturity, he should discard it, and should rinse out his mouth with water and earth, and should sprinkle the

27 remainder with water. One who lias eaten had food whether ■wittingly or unwittingly, should fast for three nights in order to assuage J that fault.

28 After touching a menstmous wnman, a horse, a Jackal, and

other or a Avoiiian ivcently delivered of a child, or

people of low caste, one should bathe for the sake of pimfiea-

29 tion ; and so sliould those who have carried a corpse. After touching an oily Immaii bone a man becomes clean when he has bathed ; after touching a dry human hone he becomes clean by rinsing out liis mouth, or by touching a coiv, ©r by gazing

30 at the sun. Moreover one should not disregard blood, spittle, and unguents for the body.

A wise man should never stand in gardens and other

31 places in the afternoons. Nor should one hold convei*se with a woman hated by the populace or with a -widow.

One should cast remnants of food, ordure, urine and the ■water used for washing the feet, outside the house.

32 Without taking up five pindas one should not bathe in another man’s water; one should bathe in holy ponds, and in the Ganges, in lakes and rivers.

33 After touching or holding converse uith biaspliemcrs of the gods, pitris, and holy sastras, sacriiices, prayers and otlier sacred objects, one should purify one's self by gazing at the

34 sun. And after looking at a mcnstruous woman, a sudra, an oiitcaste, or a dead body, the imrigliteous, a woman recently delivered of a child, a eunuch, a naked person, and persons

35 of lo>v caste, and on those -who give away eliildren, and

• Vi-rathya ; not in the dictionary. % For vpammena read ?

t Ishla, brick ?

CANTO XXXV.

on the paramoTirs of other men’s wives, the wise must in-

36 deed perform this purification of themselves. One conversant with righteousness, after touching forbidden food, a woman recently delivered, a ennnch, a cat, a rat, a dog or a cock, and an outcaste, what is cast away, a C'andala, and

37 those who carry away corpses, is purified by bathing ; and so also one who has touched a woman in her courses, and the domestic hog, and even two men who have been contaminated by the impurity of a newly-delivered woman.

38 The base man, both he who daily neglects the continual ceremony, and he who is abandoned by brahmans, is polluted.

39 One should never allow the continual ceremony to cease ; but if it is neglected, there is a stoppage to the re-birth of his deceased relatives,

40 A brahman should spend ten days, exempt from alms-giving, the Hoina sacrifice and other ]piom acts: and a kshatriya

41 should spend twelve days : and a vaisya half a month ; but a Mdra should remain a month, exempt from his peculiar ' occur pation: thei’eafter all should pursue their own occupation, as already expounded.

42 Water ought to be presented to a departed person, after his body has been burnt outside by his relatives,’^ on the first,

43 and fourth, seventh and ninth days of the moon. His relatives should gather together the ashes and bones on the fourth day ; it is prescribed that after gathering them together, they

44 should touch their limbs with them. But the sahodakas should perform all the ceremonies, after the gathering tor gether of the remains. If the sapindas are touched by them,- then both the sapindas and. the sahodakas lose their purity.t

45 If a person dies directly of his own free will, by the sword,

by water, by hanging, or by fire, by poison, by a fall, or in any other unnatural way, or by religious fasting to death, or by fasting to death from vindictive motives or • if he

• Gotrika.

t For mritdhani read mfijd-hdnis.

% For verse 45 of the text read —

Anvaksham ic'c'hapd 4a8tra4.oyodbandhana-\mhn%snu Visha-prapdtddi’mrite prdyomdanaijor api.

PUEIflCiTOEY BULBS APTEE DEATHS.

46 dies as a cliild, or as a sojourner in a foreign conntrj, or as a religious mendicant, purification will be effected at once ; and others say the period of impurity* is declared to be three days

47 for the sapindas ; but if, after the other person is dead, the sapinda also dies, in this ease the ceremonies must be performed during the days called the period of the first impurity.

48 This same ordinance is applied also to the impurity caused by the birth of sapindas, among sapindas and properly among

49 sahodakas also. When a son is born, the father must bathe with his clothes on. And if, after one child has been born

50 there, another should be bom, the purification in that case also is prescribed according to the days of the elder-born child.

When ten or twelve mouths or half a month have elapsed, ‘51 all the castes should duly perform their respective rites and ceremonies. Next the ekoddishta srdddha should be performed

52 for the departed person. And men of understanding must give gifts to the brahmans ; w'hatever is most desired in the world, and whatever is prized at home, those very things

53 therefore must one who hopes for immortality give to a brahman endowed with good qualities : but at the end of the days, after they have touched water, a chariot, a weapon, a goad

54 and a rod, and after they have performed the ceremonies, they should make the oblationf ordained by the law's of their

55 respective castes, and perform all pure acts that confer bliss in the next world and in this.

A wise man must stody the three Yedas^ and must be con-

56 tinually occupied therein ; he must amass riches righteously, and strenuously perform sacrifices ; and he must fearlessly do

57 whatever does not entail censure on the soul of him who does it, my son, and w'hatever ought not to be concealed in public. The good man that so does, my child, brings splendour to his home by acquiring righteousness w'ealth and love.

: The text appears to be corrupt. This amonded reading is taken from a private MS. consulted by the pandit of the Bengal Asiatic Society for me, but frdydnas^anayor seems preferable.

♦ A-dauc'akam ; not in the dictionary., t For updddnam read tipaddnam f

CA'NTO XXXTI.

rsG

Canto XXXVI.

The Story of Maddlasd (concluded) .

Rita^dhvaja Kuvalaydsva on reaching old age resigm his kingdom to

his son Alarka, and Maddlasd gives him a token-ring— Both depart to

the forest to practise austerities.

Jada spoke.

1 Being thus instructed by Ms mother, Rita-dhvaja’s son at-

2 tained his youth and duly married a wife, and begat sons, and as ai lord o^hered sacrifices, and always closely observed

3 his father’s commands. Then a-fter a long time Rita-dhvaja, on reaching extreme old age, anointed his son in the sovereign-

4 ty, and with righteous soul desirous to depart to the forest to practise austerities in company with his wife descended /rom his throne^ a mighty protector, an illustrious king.

5 And Madalasa delivered this her last discourse to her son, in order that her son might abandon attachment to sensual pleasures,

Madalasa spoke.

6 “ When intolerable pain, arising from separation from thy dear kinsmen, or caused by the opposition of thy enemies, or springing from the destruction of thy wealth or from thy own

7 self, may befall thee as thou rulest thy kingdom, observing the laws of a householder — ^for the householder who depends on

8 selfishness makes unhappiness his abode — ^then, my son, draw forth and read from this ring that I have given thee the writing tha.t is inlaid in delicate letters on the plate.”

Jada spoke.

9 So saying, she gave him a golden ring, and the blessings

10 appropriate for a man who lives the family life. Then Kuvalaydsva and his queen Madalasa, bestowing on their son the kingdom, departed to the forest to practise austerities.

ALABKA’fi BEIGN AKD DIFFICULTIES.

Canto XXXVII.

The conversation between the Father and Son (contmued ) .

The discrimination of the Soul,

Alarha ruled righteously and prosperously hut was greatly addicted to plecwtire — Mis brother Subdhu^ wishing to correct him, formed an alliance with the king of Kdsi — Both attached Alarka to wrest the kmgdom from him,, and reduced him to great straits — In his dist7’ess he looks at Maddlasdis token-riug and seeks relief from Battdtreya — He explains to Battdtreya wherein lies his suffermg^ and launches into a metaphysical disquisition on the said,, the mind,, the body, and pleasure and pain,

Jada spoke.

1 ABd Alarka also, righteous in soul, protected justly and like children his glad people who practised each his own

2 business. Indicting punishment on the wicked, and worthily adording protection to the peaceable, he experienced intense delight ; and he offered great sacrifices.

3 And there were born to him sons, mighty and valiant, righteous in soul, magnanimous, who were adversaries to evil

4 conduct. And he amassed wealth by means of light eousness, and righteousness again by means of wealth ; and since those two things are not antagonistic, he enjoyed even the pleasures

5 of sense. Thus many years passed away as if but a single day, while he ruled the earth, devoted to righteousness, wealth

6 and the gratification of Ms desires. Xo feelings of indifference occurred while he enjoyed his loved objects of sense; nor again did he gi‘ow satiated in amassing righteousness and w'ealth.

7 His brother Subahu, who roamed the forests, heard that he was thus besotted in his attachment to pleasure, ^nd uncon-

8 trolled in his senses. The prince, being desirous of admo« nisiiing him, pondered long and concluded that an alliance on his part with the king's enemies would be beneficial to tlie

CANTO XXXTII.

9 king. Then he cleverly made repeated visits to the king of KaM, who had numerous armies and chariots, as his protector, in order to regain his kingdom.

10 That king collected together his army against Alarka, and despatched a messenger to demand that the kingdom should he

11 gived up to Suhahn. Alarka refused, cognizant of his own justice, to give up the kingdom then in obedience to that command, and returned answer to the messenger of the king of

12, Kasi ; — “ Let my elder brother come to me with a:Eection and ask for the kingdom for himself. I will not yield up the

13 smallest bit of territory through fear on an attack.” Even wise Subahu made no request then. Supplication is not the duty of kshatriyas, for he was mighty in valour,

14 Then the king of Kasi accompanied by all his army

15 marched to attack the country of king Alarka. And forthwith forming a close union with the contiguous "kings he attacked with some of them many vassals, and reduced him to

16 subjection. And without harassing Alarka’s neighbouring kings by molesting their realms, he thus subjugated both the

17 governors of the fortresses and the forest tribes. He reduced into submission some kings by bribes, and some by creating dissension, and others who were well-affected towards Alarka by conciliation.

18 Then the king with his small army, harassed by the adversary’s host, found his treasury depleted extremely by the foe

19 that blockaded his city. And being thus straitened and with his treasury diminishing daily, he fell into intense dejv '.tion

20 and perplexity of mind. After suffering the keenest pain, he then bethought him of the ring, about which his mother Ma-

21 dalasa had formerly spoken to him. Then bathing and purifying himself, he addressed the brahmans, and drawing out

22 the ring saw the motto thereof in clear chai*acters. The king pronounced what his mother had written thereon, while the hair of his body was visibly standing erect, and his -^yes were-

23 expanded with joy : — ^ Association must be shunned by every soul ; if to shun it be impossible, it should be formed with the

24 good, for association with the good is a pe/nacea. Love must

ALABKA SEEKS AID OF DATTATKEYA.

be sKitniied bj every soul ; if to eschew it be impossible, it should be displayed towards the desire for final emancipation from existence, for that desire is a cui^e therefor.’

25 Fow having exclaimed repeatedly, ‘How can men really attain bliss ?’, and having decided that it was tlmough the desire for final emancipation since that desire is appropriate’^

26 thereto, the king next pondering upon association with the good, and suffering the most poignant grief, visited illus-

27 tnous Dattatreya. On meeting him, magnanimous, stainless and devoid of attachments, he prostrated himself and -wor-

28 shipped him and addi’essed him with propriety ; “ O brahman ! show me favour, thou who art the refuge of refngeseekers ! Remove affliction from me, who am in affliction, and over-addicted to deshes.”

Dattatreya spoke.

29 “ At once indeed do I remove thy affliction, O king. Tell me timiy, wrherefore hast thou that affliction, O king ? ”

Jada spoke.

30 Being thns addressed by that wise Muni, the king pondered

31 over the seat and the nature of his three-fold affliction. The king, being noble in intellect, held long and repeated deliberation with his soul, being steadfast the 'while, and then laughing spoke thus : — ^

32 “It is not myself, nor the earth, nor the sea, nor the stars, nor the wind, nor the air ; but I wish for happiness in bodily

33 concerm. Pleasure and pain pass to deficiency or excess in this body composed of five elements : wdiat ^velfare should

34 I not get, if such I might have, in another body wherein I should possess a constant and perfect good-disposition and should be raised and depressed througli inec|ii4ilities ? Moreover a man of self-denial is pei^ceived by his diiferenco

35 from others. And so does bodily pleasure or pain generate a good disposition in one who looks upon the subtle third por-

36 tion wdiich exists merely a moment ? Since pain dw’-eils in the mind,t and pleasure again is a mental thing ; therefore

• fox taUangato imdtatsmigaidf f Manas.

CANTO xxxrai.

neither pain nor pleasure belong to tlie Ego ; for the Mind is

37 not the Ego. Inasmuch as neither Self-consciousness,^ nor Mind, nor Intellectf is the Ego, why then does the in-horii

38 pain in something else affect me ? Since the Ego is not the Body, nor the Mind, the Ego is distinct from the Body and the Mind. Therefore let pleasures and pains dwell in the

39 Mind or in the Body ; how is the Ego concexmed hereat ? If my elder brother covets the sovereignty over this body, it is an aggregate of five elements. How then is my Self concerned with the action of the qualities therein ? He when seated

40 therein and I are distinct as regards the Body. He who altogether lacks hands and other organs, flesh, bones and head, what connexion, even a slight one, has that man here with

41 elephants, horses, chariots and other treasures ? Hence my Self has no foe, it has no pain, it has no pleasure, nor city, nor treasury, nor army composed of horses, elephants, &c., neither has he, nor a third person, nor any one, nor have I any of

42 these thmgs. For as the air that occupies the orbj of a small Walter- jar and a pitcher, though one, is perceived in many ways, so Subahu and the king of Kasi and I, methinks, are perceived among bodies by bodily differences.’*

Canto XXXYIII.

The conversation between the Father and Sofl (continued). A series of questions.

Dattdtraya moralizes on the consciousness of Self and its results., under the parable of a tree., and asserts the non-materiality of the Soul. Alarha aslcs for instruction about Yoga or religious devotion.

Jada spoke.

1 Then the king prostrating himself before the magnanimous

• Ahankara. t Buddhi. % For i'ead man4ala.

A DISQUISITION ON THE SOUL. 191

bralman Dattatreya, renewed bis >speeclL bending i-espectfully before liim.

2 “ Ko wlait of affliction have I, 0 brabman, wben I ioob m things in a proper frame of mind : tbose wbo look on things

3 amiss ax'e always sank: in a sea of nnhappiness. In whateTer thing a man’s intellect becomes self-engrossed, he receiTes

4 woes therefrom and pays them back. There is not so imich pain -when a cat eats an nnselfish sparrow or mouse, as when

5 it eats a domestic fowl. I then feel neither pain nor pleasure, since I am beyond the mateiial world.* Whoever is subject to created things by means of created things, is indeed sensitive to pleasure and pain.”

Dattatreya spoke.

6 It is even so, 0 tiger-hero ! as thou hast just aeciared. The thought ‘ it is mine’ is the root of pain; and the thoaght

7 * it is naught of mine ’ is the root of calmness. Prom my question indeed has this suhiime knowledge sprung up in thee, who hast cast off the conviction ‘ It is mine as if it were the cotton of the seemul tree.”t

8 “ With the thought ‘ it is I ’ the germ has sprung up ; with the thought ^ it is mine,’ the germ has grown shoulder-high : and home and lands are its topmost boughs ; children and

9 wife and other relations are its young shoots j wealth and corn are its great leaves ; it has developed not once only ; and merit and demerit are its outmost fiowers ; pleasure and pain

10 are its £ull-gro\TO fruit. There it fflls the path of final emancipation ; it oozes out at the commingling of fools ; it is rich with festoons of bees which are the desire to be doing ;

11 knowledge of wdiat ought to be done is the full-grown tx’ee* Those who, w’earied with the road of worldly existence, be oak© tbemseives to its shade are dominated by error, knowledge

12 and happiness ; where is their superiority ? But those, who

• Frakfiti.

t The capsules when ripe burst, and the silky cotton inside is scattered over th« ground for many yards around.

CANTO XXSVlII.

down the tree of selfishness with the axe of learning, which is sharpened on the whet- stone of association ivith the

13 good, travel along that path. Beaching the cool, dnstless, thornless grove of religions knowledge, the wise, ceasing from action, attain supreme emancipation from existence.

14 “ Neither art thon, 0 king, nor am I a gross object 'consisting of the elements and of organs : neither must I declare we are an elementary rudiment, nor that we both have a son! as

15 an eternal organ. Or, whom O king do I see the chief of its two, since the conscious soul* * * § ' is sublime, and the jpersonal aggre-

16 gate consists of qualities. Just as mosquitoes, the dumbur trees, t reeds, munja grass, J fish and water have separate existences though they dtvell together, so is it with the body and the soul, 0 king,”

Alarka spoke.

17 “ Adorable Sir! through thy favour has sublime knowledge of this kind been revealed to me, which causes one to discern

18 the power of the Supreme Intellect ; but no stability remains here in my mind which is assailed by objects of sense ; nor moreover do I see how I may be delivered from the bonds of

19 Nature, or how I may cease to exist again, " or how I may attain in perpetuity to this state of being devoid of qualities and

20 to one-ness with Brahma. Therefore, 0 brahman, mighty in knowledge ! expound religious devotion§ properly to me, who thus beseech thee, prostrate before thee, for association with the good is beneficial to men.”

• Kshetrajna.

f Udumbara, Mens glomerata^ Eoxb, the modern dumbur ^ (p. 646) not in

Hooker.

J Saccliarum munja^ Eoxb, (p. 83).

§ Yoga.

YOGA OE EELIGIOUS DETOTION.

Canto XXXIX.

Yoga, or Eeligious Devotion,

Datfatreya cofitinues his exhortation — Final emancipation from existence is attained through yoga or religiom devotion, — and the means are restraint of. the breath, menial ahstraxtwn, restraint of the semes, and meditation. These means are analymd and explaimd at length. Wh,ai circumstances are mimical to yoga. The improper perfornmnce of yoga entails bodily ailments. How suck bodily ailments may be cured. The sights of the proper per* formme of yoga.

Dattatreja spoke.

1 A yogi’s removal of ignorance by the attainment of knowledge is ‘ mnkti t?ds is union with Brahma, and separation

2 from the three qualities of Xature. ‘ Mnkti/ or final emancipation from existence, comes from religions devotion ; and religions devotion comes rightly from knowledge, O king ; knowledge comes through suSering ; suffering is the lot of those

3 whose minds are engrossed with self. Hence the man who desires final emancipation should strenuously discard every association ; when associations drop, the designation * it is

4 mine ’ disappears. Freedom from selfishness tends indeed' to happiness ; the perception of faults comes from passionlessness ; and passionlessuess comes indeed from knowdedge ; knowledge

5 is preceded by passioiilessness. That is one’s house, where one resides ; that is food, by ivhich one lives ; that which tends to final emancipation is descidbed as knowledge or ignorance.

6 By consuming merits and demerits, 0 king, and through not

7 doing voluntarily constant acts that ought to be done, through not amassing subsequent acts, and through diminishing acts that have been previously amassed, the body never again falls into the bonds of action,

8 This I have declared to thee, 0 king ! Iiisten also to this religious devotion from me, by adopting which the religious devotee may attain to an eternal identity wnth Brahma.

CANTO XXXIX.

9 First indeed the soul must be conquered by soul ; it is indeed a hard victory for religious devotees. He should put

10 forth effort in that victory. Hear from me the means thereto. He should bum up his faults by restraining his breath, and his stains by steady mental abstraction, f his sensual enjoyments by restraining his senses, J and his unbridled qualities by

11 deep meditation. § Just as impurities are burnt out of metals when they are melted, so the faults wrought by the organs of

12 sense are burnt out by restraining the breath. The religious devotee should first accomplish the regulation of his breath.

How stopping the inhalation || is designated pranayama,

13 ‘ restraining the breath.’ Pranayama is of three kinds, which are named the ‘slight,* the ‘medium’ and the ‘ intense.‘*[f

14 I will describe its measure ; hear it of me, O Alarka ! The ‘ slight ’ extends during twelve m^tras or prosodial instants, and the ‘ medium ’ is double that, and the ‘ intense * is well-

15 known as containing thrice that number of instants. The time of a matra is that of . the winking and opening the eyelids once. The measure of twelve matras is fixed' for the

16 reckoning of the pranayama. With the first he should overcome perspiration, and with the second agitation, and with the third

17 dejection ; he should gradually overcome his faults. How as lions, tigijrs and elephants, when kindly treated become mild, so the breath falls within the control of the religious devotee^

18 As an elephant-driver brings a rutting elephant under control according to his wish, even so a religious devotee who has the

19 wish brings his breath to perfect control. For as the proud lion when tamed does not attack deer, so the obstracted wind

20 destroys men’s guilt but not their body. Therefore the religious devotee while engaged in devotion should pay good heed to the restraitdng of his breath.

Hear its four conditions that bestow the result of final

21 emancipation. They are cessation*’^ of the consequences

. ♦ PraQ%^ma. I| iC«pana, a meaning not in the diotionaiy*

t BharanA. % IJttariya, a meaning not in the dictionary.

% PratyUMra. ♦♦ Bhvasti.

I Bhyana.

METHOD OF PERFORMING TOGA*

and tlie power of obtaining everylbing,* barmonyf and sereiiitj,^ 0 king ! Hear also their nature as I describe it in

22 order. Where the fruits of good and bad actions die away, and the mind attains pellucidity,§ that is called ‘ dhvasti/

23 When the religious devotee himself always continuously resists the desires of this world and of the next woi-ld, such as eovet-

24 ousness and infatuation, that is ‘ prapti ’ everlasting. When the religious devotee possessed of equal power perceives, by

25 the advantage of his knowledge, the past and future remotely concealed meanings of the moon, sun, stars and planets, and gains success, then occurs the condition of pranayama called

26 ^saipvid/ The slate by which his mind, and bis hve vital airs, Ms organs of sense and the objects of those organs become serene, is called ^prasada.’

27 Hear also, 0 king, the characteristics of praiiajama, and what kind of seat is enjoined for one who always practises yoga.

28 Adopting the padma half seat, and the svastika sitting posture, he should utter the syllable Om ! in his heart and

29 practise his religious devotion. Sitting evenly on an oven seat, drawing in both his feet, and firmly fixing his thighs

30 rightly in front, he should cover his mouth ; he should sit without touching his pinvate parts with his heels, with his senses undei* control ; he should rai*sc his head slightly ;

31 he should not close his teeth together. Gazing at the tip of his own nose and not looking around, the religious devotee should conceal the activity of darkness with passion, and that

32 of passion with goodness, and taking his stand in unsullied goodness should practise devotion. He should hold in his organs of sense from their objects of sense, and his breath and

S3 other faculties and his mind, he should advance to abstraction with a steadfast cohesion. But he who should draw in

34 his desires, as a tortoise draws in all its limbs, always delighting in soul and self-collected, sees soul in soul. The

35 wise man after purifying himself externally and interaalij,

• PrapM. Z Prasiacia*

t Saavii* ^ § Apa-kasliaya-tva j not in the dictionary.

CANTO XXXIX.

and filling out Ms body from tlie navel to tbe neck, sbonld advance to abstraction. A ‘ dbaraiia/ or steady mental

36 abstraction, is called twelve pranayamas. Two kinds of dbarana are known in religious devotion by devotees who are conversant with the truth. Moreover when a religious

37 devotee is steeped in devotion and controls his soul, all his faults perish, and he becomes whole ; and he sees supreme

38 Brahma and the qualities of Nature separately, the sky and the primordial atoms and the unsullied souL

Thus a religious devotee, who restricts his food and who is

39 intent on restraining his breath, should occupy ground, which has been thoroughly and gradually reclaimed, as it were his house. Unreclaimed ground when it is taken possession of

40 increases faults, diseases and foolishness, therefore he should not occupy unreclaimed ground.

‘ Pranayama ’ or restraining the breath is so called from the

41 restriction^ placed on the breath ; and this is called ‘ dharana’ or mental abstraction, by which the mind is abstracted ; since

42 the organs, which are occupied with words and other actions^ are restrained by religions devotees by means of devotion, that is called ‘ pratyahara,’ or restraining the senses.

And the means for this is declared by paramarshis who

43 were religious devotees, so that diseases and other faults may not spring up in a religious devotee, dust as the thirsty may

44 drink water gradually by vessels, pipes and other means^ so a religious devotee who has overcome his distress may drink air. First in the navel, and next in the heai-t, and thirdly in the

45 breast, then in the neck, the mouth, the tip of the nose, in the eye, eye-hrows, and the middle of the head, and in what is

46 there-beyond, is known the highest mental abstraction. By attaining to these ten mental abstractions he reaches equality with the imperishable. Not puffed up, nor hungry, nor

47 wearied, and undisturbed in mind, the yogi should practice his yoga respectfully in order to attain final occupation, 0 king !

• tJpa-Bam-rodha j not in the dictionary.

MF.TEm uF rr.r.FORMTNO TOHA.

WIicB, it is neitlier very cold Bor warm, wher there is bo

48 strife, when it is not windy, at these times the ascetic who is deep in meditation should not* pi*a.ctice yoga. In a place whore there is a noise, or lire, or water, or where study is going

49 on, in a decayed cow-shed, at a place wdiere four roads nieet^ amid a collection of dry leaves, in a luver, in a burning-ground, in a place infested by snakes, in a place of fear, or on the edge

f50 of a well, amid a number of funeral piles or ant-hills — in these places a learned man should avoid p 2 ‘actising yoga. And if there is no appearance of goodness, he should avoid the place

51 and time. There should be no sight of evil during the practice of yoga ; hence he should avoid that. Whoever disregards these places and in ids infatuation practises yoga, verily his

52 faults i ud to his hindrance. Hearken to me in tliis. Deafness, stupidit;,' , failure of memory, dumbness, blindness and fever —

53 those several evils straightway befall him who practises yoga in ignorance.

If a yogi should have these faults through inadvertence,

54 yogis should attend to their cure in order to destroy them. Hearken to me in this. He should engage in mental abstraction, after eating rice-grael, mingled with oil and very wann.

55 In the diseases of rheumatism, flatulence, and enlargement of the abdomen, circulation of the internal or obstructed wind of

56 the body should be regulated by a diet of rice-gruel. f In tremorj a yogi should flx his mind on a mountain as it is steady, in dumbness on the faculty of speech, and in deafness

57 on the ear ; just as one whose tongue is parched with thirst should meditate on a mango fruit. In wdiatever respect the body is disordered, in that very respect he should think

58 steadily of whatever thought may remedy the disorder, such

a cooling thought amidst heat, and a heating thought amidst cold. He should place a stake on his head and beat wood with wood.

♦ For m yagam read aa yogam^ he should practice yoga f t This is the translation of the Fandit of the Bengal Asiatic Society : the

text seems obscure.

J For kalpe read hmnpai so a MS. in the Sanskrit College,

CANTO XL.

59 In tliat way memory immediately recurs to a yogi who has lost his memory. He should think steadily of the wind and

60 fire which indeed pervade the heaven and the earth. These injuries are cured through what is non-huinan or what springs

61 from goodness. If goodness that is non-human should enter within a yogi, he should utterly bum out the sin that dwells in his body by steady thought of the wind and fire.

Thus must every soul that is wise in yoga compass its

62 preservation, 0 king, since the body is the means of attaining righteousness, wealth, love and final emancipation from existence. The yogi^s knowledge perishes through perplexity at the namation of the marks of the activities, therefore the

63 activities must be hidden. Tranquillity,* perfect health, gentleness, a pleasant odour, scanty excretions, a fine complexion, benignity, and softness of voice, are indeed the first

64 indications of the activity of yoga. A loving person proclaims one’s virtues in one’s absence. That creatures do not fear him is the chiefest sign of complete perfection. He who is not injured by excessive cold, heat, or other natural agents, and does not fear other persons, has attained complete perfection.

Canto XL.

The Yogi's bliss.

Dattdtreya explaim to Alarka the ailments that beset a yogi's soul and mentiom their five varieties. He describes the yogi's duties, the stages by which final emancipation is attained, the eight premonitory marks of final emancipation, .and the results of union with the Supreme Spirit.

Dattatreya spoke.

1 I will succinctly declare to thee the ailmentsf that prevail in the soul of a yogi when it is viewed : hearken to me.

2 He longs for rites performed with a view to future fruition, and the objects of human desire, for women, the fruits of

• A4olja i uol in the dictionary. f Upa-sarga.

AILMENTS CONNECTED WITH TOGA,

alms-giving, for science, for snpeimatural power, for tlie baser

3 metals and ricbes, for heaven, god-bead, and supreme godbead, for actions that yield copious supplies of elixir vitse,^ for flying on tbe storm- winds, for sacrifice, and the power of

4 inhabiting water and fire, for the fmits of sraddhas that contain every gift, and religions mortifications. Thus he longs

5 when mentally ailing by reason of fasting, meritorious acts,

and worship of the gods, and by reason of those several

actions.

A yogi should strenuously resti*ain his mind when beset

6 with such tbongbts. By making bis mind cling to Brahma be is liberated from ailments. When these ailments are overcome

7 other ailments still beset a yogi, arising out of goodness, passion and ignorance.

Ailments arising from illusive vision, f from hearing, and. from tbe deity, J and mental aberration, § and enthusiasm|l —

8 these five are roots of bitterness which tend to embarass the religious meditations of yogis. The ailment arising from

9 illusive vision is such to a yogi because in it appear Yedio matters, poetic matters, science and the mechanical arts without end. The ailment connected with hearing is so-called

10 because he perceives the meanings of sounds in all their completeness, and he receives sound from thonsands of yojanas.

11 The wise call that ailment one from the deity, as in the case of a madman, when like a god he sees all around and in the eight

12 directions. When the yogi’s mind wanders without support through his own fault by reason of his fall from ail the rules of

13 good custom — that is well known as mental aberration. When the seething whirl-pooP^ of knowledge like a whirl-pool of

• Bead rasd^ana-c'aydh for msdyana-c* ayal} f

t PrMbha. Prof. Monior-Williams gives the meaning “ relating to dirim*

nation,” but in this place it seems to relate to vision, as the context shows.

% Daiva.

§ Bhrama.

II itvarta. Deliberation, revolving (in tbe mind j, so Prof. Monier-Wiliiams i

but it seems a much stronger word.

^ iko'ara.

** Atvarfca.

CANTO XL.

water engulphs tlie mind — that ailment is called enthnsiasin.

14 Ail beings of dirine origin, when their religions meditation is destroyed by these great and terrible ailments, revolve again and again.

15 Therefore the yogi, having clad himself with a mental white blanket, shonld cast his mind prone on supreme Brahma, and meditate on him. A yogi should always foe intent on religions meditation, he should -eat sparingly, he should subdue

16 his senses. The yogi shonld contemplate in his head the subtle conditions of the seven objects, viz.^ earth &c.; he shonld contemplate the subtle earth, until he comprehends its

17 Subtlety.* He deems the earth to be his soul, and he quits its bonds. Moreover he quits the subtle taste in water,* and

18 also the form in the fire ; and he likewise quits touch in the wind, as he bears the subtle form in mind ; and he quits the

19 subtle activity of the sky, and likewise its sound. When he enters with his mind into the mind of all created things, his mind bearing a mental subtle condition of them becomes

20 snbtie also. Likewise the man, conversant with religions devotion, on attaining to the intellect of all creatures, gains and relinquishes the most perfect subtlety of intellect. For

21 the man conversant with religious devotion, who relinquishes these seven subtle things after having thoroughly compre-

22 bended them, there is no retrogression, 0 Alarka ! The soulcognisant man, after fully seeing the subtlety of these subtle conditions of the seven objects, then utterly abandoning it

23 may proceed to supreme bliss. And towards whatever created thing he evinces feeling, O king ! to that very thing he be-

24 comes attached, and he perishes. Therefore the corporeal being, who after perceiving the mutually- associated subtle things

25 abandons them, may gain supreme bliss. Having conjoined these very seven subtle things, O king! passionlessness towards created and other things tends to the final emancipation from existence of the man cognisant of the entities.!

• For tat^saiikhyam read tat-sauhshmam ; so a MS. in tlie Sanslorit College.

t For afsu read apm ?

% Bad-bUava.

INDICATIONS OF UNION WITH BFAHMA.

26 IVTien li,e Ijecoiiies attaclied to pei'fximes and other delights, he perishes j he again reverts to human natui’e apart from

27 Brahma. Whatever subtle created* * * § thing the yogi desires, after transcending the subtle conditions of these seven objects,

28 in that very thing he meets his extinction, 0 king! He meets his extinction in the bodies of gods or Asuras, or of Gandarvas, Nagas, or Rakshasas ; nowhere does he gain any attachment.

29 Where minuteness, and lightness,* greatness and the power of obtaining every thing, freedom of wiil,t and lordship, and

30 magical domination and again self-mortification are — one finds these eight sovereign-like qualities fully indicate union ■with

31 the Supreme Spirit, J O king. The quality of minuteness is far subtler than the subtle ; lightness means swiftness ; greatness consists in being universally reverenced ; the power of obtaln-

32 ing everything, inasmuch as nothing is impossible of obtainment by him ; freedom of will comists in his power of pervading all things ; and lordship inasmuch as he is lord ; magical

33 domination indeed, the yogi’s seventh quality consists in his subjugating things; where the wishes are said to remain stationary, § there jj is self -mortification. By these causes of

34 sovereignty I have declared O king! in eight points the indicatory marks*f of the ycgi’s final emancipation from existence, and of his sublime union -with the Supi^eme Spiiit.

Thenceforth for him there is no birth, nor growih, nor

35 death ; he neither decays nor does he alter ; neither from Bhdr and the other worlds, nor fi'om the family of created hehagSj does he experience severance, or moisture, or burning

36 or dryness ; nor is he captivated by sounds or other sensual impressions ; nox' do sounds and other wipressions exist fox*

• hagbimC

t Fr^kHmya.

J Mir-va^a.

§ But better, for api^uUam read santyaUam f Where the objects of the

wishes are renounced.” j| For gatm read tatra f *1 Samsuc'aha ;..a word not in the dictionary,

" 26

CAmO TLl.

him; one who experiences them is not united with them.

37 For as an impure lump of gold, when its impurities are purged awaj hy fire, unites with another lump into one, and

38 undergoes no difference ; even so the ascetic, when his faults are burnt out by the fire of religious devotion, unites with

39 Brahma. As fire when thrown into fire may attain sameness ; and, bearing the same name and having the same substance

40 may not be perceived by any distinction ; even so the yogi, when his stains are burnt away, attains to union with supreme Brahma, and never acquires a separate existence, O king !

41 As water when thrown into water unites, so the yogi’s soul attains to sameness in the Supreme Soul,

Canto XLL

The YogVs religimis couose.

Battdtr&ya expounds to Alarha how a yogi should live ; — froin whom he should gather his alms ; — what his alms shotdd he ; — how he should eat after wen'shipping the five vital airs ; — what his religious obligations are ; — and hoia he attains to final emancipor tion from existence,

Alarka spoke.

1 Adorable Sir ! I desire to hear thoroughly about a yogi’s religious course, since the yogi while pursuing the way to Brahma does not sink into despondency.

Dattatreya spoke.

2 Respect and disrespect, which two things cause men pleasure and distress, these are opposites and effect the yogi’s final

3 bliss. Respect and disrespect, these two things men indeed describe as poison and ambrosia ; of them disrespect is ambrosia, but respect is a dire poison.

4 He should plant his foot after it is purified by his eye ; he should drink water that has been purified through cloth ; he

A TOGf’S HULES OF LIFE.

slioiild use speecli that is purified -witli truth ; and he should meditate on what is purified hj the intellect.

^ The yogi should now'here become a gucstj nor attend sraddiiasj or sacrifices, pilgrimages to the gods, or festivals,

6 nor visit the banker for the sake of any advantage. Tlie yogi should roam about for alms among what is flung away, among what is smokeless, where the charcoal is extinguished, among all people who have eaten, but not constantly among all the

7 three. The yogi should not move about occupied in religious meditation and spoiling the path of the good, so as that folk

8 should despise him or treat him with dismspect. He sliould seek his alms among house-holders, and at the houses of vagrant mendicants his livelihood is declared to be the best

9 and first one. Also the ascetic should ever resort to modest, faithful, tranquil and high-souled brahman householders who

10 are learned in the Vedas ; above and after them, to uncorrupt and iion-outcasted men. The practice of seeking alms among men of no caste is the last livelihood he should wish for.

11 Alms consists of rice-gruel, t or dilute butter- milk, | milk or hariey-gruel,§ fruit, roots, or panic seed,|| grain, oil-cake, and

12 meal. And these are fine articles of food, and cause a yogi to obtain felicity, A muni should employ them with faith and mth the most perfect meditation.

13 Having first taken one sip of ’water, let him remain silent with mind composed ; and then is prescribed the fii’st oblation to the vital air called Prana, ^ and the second should be to the

14 vital air Apana and the next to that called Sam-ana ;tt

Yayavara.

t For yavmjim read yavdgm ? The dictionary gives this word as fern., and

yavdgum seems an impossible neuter.

J Takram-

§ T^vaka.

|j Priyangn, Panicuin italimim, {Roxb. p. 101.)

^ Fra^ia j tHs has its seat in the lungs, and expresses pre-eminently life

and vitality.

** Apina ; the vital air that goes downwards, and oat at the anus.

ft Sam-ana ; the vital air that oircnlates about the navel, and is essential to

d%estion.

CANTO XLI.

tlie foiirtli to tliat called Ud-ana f and fcliefiftli to iliat called

15 Vy-ana.t Having performed these oUations separately, while restraining his breath, he should at length cat according to his inclination. He should drink water once again, and after rinsing out his mouth, he should touch his heart.

16 Honesty and sanctity, self-sacrifice, and uncovetousness, and harmlessness are the five principal religious obligations

17 of mendicants. Freedom from anger, reverence towards gurus, purity, abstemiousness in food, and constant study of the

18 Vedas — these are the five well-known observances. He should devote himself to essential knowledge, which can effect his objects ; for the multiplicity of knowledge that exists here is

19 a hindrance to religious meditation. He who acts with the thirst, that he ought to know this and he ought to know that, may perhaps never gain that knowledge in thousands of ages.

20 Discarding associations, subduing anger, eating sparingly, and controlling his organs, he should regulate the gates of his hody by the intellect, and apply the understanding to

21 profound contemplation. The yogi who is constantly occupied with religious meditation should always have due recourse to profound contemplation, in empty places and in

22 caves and in forests. Control over the speech, control over the actions, and control over the mind, are the three controls : he who invariably possesses these controls is a great ‘ threc-

23 controT ascetic. Who, 0 king, is agreeable, and who is disagreeable to him to whom all this universe, both real and unreal, and composed of good qualities and bad qualities, is composed of the Supreme Soul ?

24 When he whose intellect is purified, to whom clods and gold are alike, and whose mind is thus composed towards all created things, comprehends the supreme eternal and immutable to be the supreme condition he ceases to he bom

25 again. The Vedas and all sacrifices and ceremonies are very good j prayer is better than sacrifice ; and the path of know

• Ud-foa; the vital air that rises up the throat and'passes into the head, t Vy-msia ; the vital air that circulates or is diJEhised through the body.

EXPOSITION OF THE WORT* OM.

ledge tliaii prayer ; and profonnd contemplation cat off from associations and feelings w heiter tlaan knowledge; wlieii tliat 26 is attained, tlie eternal is gained. He wlio is composed in mind, wlio is intent on Bralima,, who is attentive, and pure, whose delight is concentrated on one object, and who controls his organs — that liigh-souled man compass this yoga or religions meditation ; thereupon he gains final emancipation from existence throngh his own religious meditation.

Canto XLII.

Bxpositmi of the word ‘‘ Om ’’ ivith regard to the Law of 'Religious JDecoi ion.

Battdtreya expounds the composition^ meaning and eficaaj of the sacred word ^^Oni ” — It designates the Supreme Soul Brahma ; and thorough comprehension of it and meditation on it bring final absorption into Brahma,

Dattatreya spoke.

1 The yogi who lives thus, rightly busied in religious devotion, cannot be turned away even by hundreds of other lives.

2 And when he has beheld the Supreme Soul, visible, existing in all forms, whose feet and head and neck the universe

3 composes, the lord and creator of the universe, let him in order to attain thereto utter the one mighty and iiolj syllable Om ! Let it be his study as he listens to its true form.

4 A and U and H are its three letters ; these are its three instants; they are characterized by goodness, passion and

5 ignorance. And another, a half instant,^ which has its seat on the top of the syllable^ is without quality and can be understood by yogis only. It is called gandhari,t as it is to

6 be uttered in the gandhara note.J Being pronounced it

♦ AuusT&ra, Into which the M may be converted ?

f A meaning not in the dictionary.

J See not© * page 130.

CANTO XLfl.

reaches the head, and it conveys the feeling of ants moving over the hody.

I As the syllable Om being pronounced reaches the head, the yogi who is lost in meditation of Om should become united with Brahma, the Supreme Soul. Life is his bow, the soul is

8 his arrow, Brahma is the target sublime. It is to be pierced by the heedful man ; he should be united with Brahma, as the arrow becomes embedded in the target.

The syllable Om, consisting of three and a half instants,

9 should be known in its true sense as the three Vedas~~the Ric', Sama and Yajus — the three w’-orlds, the three fires, and

10 the three deities Yishnu, Brahma and Siva. And the yogi, who is absorbed in religious meditation thereon, may obtain extinction therein.

Moreover the letter A is designated the hhtir-loka, or terrestrial T^orld ; and the letter U the bliuvar-loka, or atmospheric

II world ; and the letter M with its nasal mark is decided to be the svar-loka, or celestial world. ]N'ow the first instant is called the discrete,* and the second the indiscrete, and the

12 third instant is the intellectual faculty ;t the half instant is the highest abode.J In this very order must these stages of

13 religious meditation be known. By uttering the word Om, everything both existent and non-existent may he grasped. How the first instant is short, the second is long, and the

14 third is prolated, and the half instant is not cognisant to speech.

Such is this word. Brahma is designated the Supreme

15 “ Om.’’ The mau who truly understands it and further meditates on it, escaping the circle of mundane existence

16 casts off the. three-fold bonds, and gains sublime extinction in Br'ahma, the Supremo Soul. And he who is hound with the unconsumed results of his actions, after experiencing death

17 through ill omens, § and recollecting it at the time of his

• Yjokti.,

t G'ic'-c%akti.

J Final eMancjpation from existence.

§ Arishtetas.

ILL 0ME5S FEESAOING BEATE.

departure, attains to a yogi’s condition again. Hence by means of imperfect religions devotion, or again by perfected religions devotion, are always to. be known tbe ill omens, BO that he does not sink into despondency at the time of Mb departure.

Canto XLIII.

An account of El Omens,

Eattdtreya mentiom the signs of ajtproacMng and impending deaths which are partly natural phenomena a^id partly dreanu — also the appropriate seasons for religious devotion — and hy various similes and apophthegms indicates h(m fined emancipation from existence is to he attained — Alarha thanks BaUdtreya for all the instruction andy going to the king of JKdSt and Subdhuy relinquishes his kingdom in their favour,

Dattatreya spoke.

1 “ Listen Maharaja ; I will declare those ill omens to thee, by considering which the yogi knows his own death.

2 The man who does not see the path of the gods,* the polestar, the planet Yenns, the moon’s shadow and the morning

3 star,t Diay not live more than a year. The man, who sees the sun’s orb devoid of rays and fire encircled with rays, does

4 not live more than eleven months. He, w^ho in his dreams clearly perceives gold and silver in his vomit and in Ms urine

5 and faeces, may live ten months. He who sees departed persons, Pis^ac'as and other demons and the cities of the Grandharvas and goiden-colonred bulls, lives nine months,

6 He who when stout becomes thin, and when thin becomes stout quite unaccountably, and loses his natural functions,

7 lives for eight months. He, whose foot becomes cracked at the heel or at the toe in dust and in mud, lives seven months,

• Beva-marga j said to mean the penis or mm, t Arimclliati,

CANTO XLITI.

8 If a vulture, a pigeon, a raven, or a crow, or a hawk, or a blue bird alights on one’s head, that indicates a life of six

9 months. When a man is assailed by flocks of crows or a shower of dust, or when he sees his shadow unnatural, he

10 lives four or five months. When he sees lightning flashing in the south in a cloudless sky, or sees a rainbow at night,

11 his life will last two or three months. He who cannot see his own body in clarified butter, in oil, in a mirror, or in water, or who sees it head-less, does not live more than a month.

12 When the smell from a yogi’s body resembles that of a goat or the sniell from a corpse, know O king that his life will be

13 half a month. When one’s breast and foot dry up immediately after he has bathed, aud when water does not

14 quench his thirst as he drinks, he lives ten days.

“ When the wind as it strikes one cuts one’s vitals', and when one feels no delight from the touch of drops of water,

15 his death has arrived. Whoever sits on a hear, a monkey or a carriage, and goes singing towjirds the south in his sleep,

16 for him death brooks no delay. He whom a woman clad in red or black raiment, and singing and laughing, carries o:S to

17 the south in his sleep, he will live no longer. He who sees a single powerful naked mendicant laughing and leaping in

18 his sleep may find death impending. The man, who sees himself sunk to the crown of his head in a sea of mud in his

19 sleep, dies at once. And he, who sees charcoal amidst the hair of the head, or ashes or a waterless river isstiing from a serpent, in his sleep, will after ten days die on the eleventh

20 day. He, who in his sleep is beaten with stones by formidable and hideous black meu who raise their weapons aloft,

21 may die at once. He, in front of whom a she- jackal runs howling at sun-iise, .whether meeting him or passing him^

22 dies at once. He, whose heart is possessed with hunger immediately after he has eaten, and whose teeth chatter, has

23 without doubt"* reached the end of his life. He who does not perceive the smell of a lamp, and who is terrified in the day

• For samiayam read samidyak ?

ILL OMENS PEESAGINO DEATH.

as well as at niglit, and -wlio does not see liiiiiself reflected in

24 another's ejes, lives no longer. He, who has seen both a rainbow" at midnight and all the planets in the day- time, should

25 as a sensible man deem his life consumed away. He, ivhose nose becomes crooked, and wdiose ears bend down or stick up,

26 and whose left eye waters, has lost his life. When his face becomes reddish, or his tongue black, a wise man should

27 know that his death is impending. And one should Iciiow that he, who in his sleep journeys to the south on a camel, or

28 an ass, or a carriage, wdll die outright. He, w’ho cannot hear his own murmuring when he shuts his ears, and who cannot see the light with his eyes, lives indeed no longer.

29 He over whom a door is closed after he has fallen into a pit, and who cannot rise up from the hole, in his sleep, his life

30 ends thereat. Sight directed upwards and unsteady,* and blood-shot and rolling around, and warmth in the mouth, and

31 dryness at the navel pi’ognosticate a new body for men. He ■who in his sleep may enter the fire, and not come out therefrom, or if he similarly enters water, his life ends thereat.

32 The man who is attacked hy evil spirits at night or by day, without doubt meets death at the end of the seventh night.

33 One should pronounce that death is impending over the man who sees his own clean white clothing red or black.

34 A revolution in men’s natural disposition and a reversal in their nature proclaim always that Yama and Death are at

35 hand ; as when a man despises and reviles those very persons to whom he has always been well-behaved, and whom he lias

36 considered most deserving of his reverence ; when he does not worship the gods ; when he abuses the aged, the gurus and brahmans ; and when he shows no kind treatment to his

37 mother, father, or sons-in-law, or to yogis skilled in learning or to other high-souled men. But when the time arrives, wise menf must understand that.

38 “ And yogis must always diligently understand at the close

Sampratishtlna ; not in the dictionary, t For p%rmhas read purmham f

21(3

CANTO XLIII.

of the year that ill omens produce their results day and night,

39 0 king. And the obvious very formidable series of results therefrom must be considered ; and having ascertained them,

40 he should fix that time in his mind, 0 king. And having ascertained that time accurately, the yogi should resort to a safe place and apply himself to religious devotion, so that

41 that time may not be fruitless to him. And the yogi having beheld the ill omen and abandoning the fear of death, and having regarded then its nature, as it has come after a long

42 time, should apply himself to religious devotion as an adept therein in just that part of the day, both in the fore-

43 noon, and in the after-noon and at mid-day on that day. Or where he has seen that ill omen during a part of the night, there he should engage in religious devotion until that

44 day arrives. Then abandoning all fear, and mastering that time self-controlled, he should stay in that habitation or

45 wherever he feels his soul firm, and engage in religious meditation on the Supreme Soul after overcoming the three qualities : and when his soul grows composed of the Supreme Soul, he

46 should cease even from the use of his mind. Thereupon he attains to that sublime absorption into the Supreme Soul, which is beyond the senses, which transcends the intellect and which is unspeakable.

47 All this I have declared to thee, Alarka, in its real meaning. Hearken to me briefly how thou mayest attain to that Brahma.

48 “ The moon-stone docs not emit water, if untouched by the rays of the moon ; that is a well knovm simile for a yogi.

49 That the sun-stone as long as it remains untouched by the rays of the sun does not emit fii^e, is also a simile for a yogi.

60 Ants, rats, ichneumons, house-lizards, and sparrows inhabit a house like the owner of it, and when it is broken down they

61 go elsewhere ; but since they feel no such paiii at the destruction of that house as the owner feels^ O king ; that simile

62 points to the yogi^s perfect bliss. An though it is composed of earth and has hut a small body, constimcts a heavy heap of earth with the still minuter point of its mouth : that is a

alarka thanks BATTATREVA.

53 lesson for a jogi. When yogis see a tree, clothed with leaves flowers and fruit, being destroyed by cattle, birds, men and

54 other creatures, they become perfected. When a yogi sees the tender horns of the young mru deer, which look merely like the forehead-mark, gromng together with him, he may attain

55 .final beatitude. When a yogi takes a vessel full of liquid from a mound on the earth, and when he sees the hiinian

56 body towering up high, wdiat has he not learnt ? When a yogi has truly understood the effort that a man makes, when all his wealth sufficient for his living has been dug up, he

57 has attained success. That is one’s house where one dwells ; that is food on tvhich one lives ; and that is wealth by which one prospers ; that is happiness when one thinks ‘ what

58 self-interest have I in this matter.’ Just as a man, although he is importuned hy his organs, accomplishes liis object by their means, so a yogi tnay accomplish his highest ahi by means of the intellect and other faculties of other persons,”

Jada spoke.

59 Then king Alarka prostrated himself before Atri’s son, and bowing courteously and filled with intense Joy, spoke thus

Alarka spoke,

60 0 joy ! that this most sore dread, which has sprung from my defeat by my foes, and which has rendered me anxious about my life, has been caused by the gods, 0 brahman !

61 0 joy, that the yictorious attack from the immense hosts of the king of KaM (i-outed by which I have come here) lias

62 bronght about for me this meeting with thee ! 0 joy, that my army was weak ! 0 joy, that my dependants were slain !

63 0 joy, that my treasury became exhausted I 0 joy that I

grew terrified ! 0 joy, that thy feet came to my recollec-

tion! 0 joy, that all thy words have found an abode in my

64 mind! 0 joy, that I have both gained knowledge from meeting with thee, Sir ! 0 joy, that thou hast also shown compassion to me, O brahman !

65 Although destitute a man attains success at the auspicious rise of the Soul, just as this calamity tends to my benefit

212 CANTO XLIII.

66 tliroiigli my meeting witli tliee, SiiMlin is my benefactor^ and so also is Kasi’s lord, tlirongli botli of wliom I have come

67 to tby presence, O noble lord of the yogis. Fow I liave bad tbe stains of ignorance burnt out by tbe fire of tby favour, I will so strive tbat I may not become sncb a vessel of misery.

68 I mil quit my position as a bouseliolder, wliicb is a forest of trees of pain, on receiving permission from tbee, my biglisouled instructer in wisdom.’^

Dattatreya spoke.

69 “ Depart 0 king ! fare tbee well ! As I bave declared unto thee, so do tbou practise, free from egotism, free from pride, in ox'der to attain to final emancipation from existence.”

Jada spoke.

70 Tbns addressed be prostrated himself before tbat Muni, and hastened to where the king of Kasi and bis elder brother

71 Snbabn were. Alarka hastening near smilingly addressed tbe king of Kasi, that valiant hero, in tbe presence of

72 Subabn : — O king of Kasi, who desirest my kingdom, enjoy tbou tbe mighty kingdom even as it pleases tbee, or give it to Subabn 1”

Tbe king of Kasi spoke.

73 Why, 0 Alarka I bast tbou relinquished the kingdom without a contest ? This is not right for a ksbatriya ; and

74 tbou, Sb, knowest tbe law of tbe ksbatriyas. When bis counsellors are vanquished, a king should abandon tbe fear of death, and fix bis arrow aiming at bis enemy as Ms target.

75 Having conquered Mm, a king should certainly enjoy the choice delights of bis desire, and should sacrifice with large sacrifices in order to gain final bliss.”

Alarka spoke.

76 Even of this very nature was my mind before, 0 hero !

77 Now my object is changed, and do tbou bear tbe cause. As this body is an aggregate formed of the elements, so is tbe heart of men, and so are all tbe qualities likewise even among

78 all animals. Since this intellectual faculty is single indeed, and there is no other, bow then does knowledge create tbe

SlTEAHii's JOY ‘AT ALAEKA’s AWAKEXTNCir,

79 coBclition o£ friend and enemy, of lord and seiTant ? I fell into til at dire misery T^diich was produced by fear of thee, and I have gained knowledge from Dattatreya’s favom^, 0

SO king. Wlien one subdues all the senses, and abandons utterly evenj association, and fixes one’s mind on Brabma, in that

81 victory is the snbliniest victory. And since there is nothing else to be accomplished in order to attain that final beatitude,

82 therefore restraining Ms senses he attains final beatitude. I then am not thy foe ; nor art thon my enemy ; Snbahn here is not my injiirer. I have seen all this as my own soni ; seek then another adversary, 0 king !”

83 Thus he addressed the king. Then uprose Subahii delighted, and saluting his brother with the word * 0 Joy !’ spoke thus to the king of Kasi.

Cakto XLIY.

Jadd*s exposition in his conversation with his father {concluded) »

Subdhu explains to the king of Kdii that it was to reclaim his brother Alarha to a proper frame of mind^ that lie had induced the king to conquer Alarka — Suhdlm expounds to the king the conditions of attaining final emancipation from existence^ and both depart — Alarka resigns Ms kingdom to his so% and betaking himself to the forest attains final bliss.

Here ends Jadals exposition to his father.

The Birds then conclude by saying that Jada and his father attained final him.

Subahu spoke.

1 ' In that I have resorted to thee for refuge, O tiger-king, I have secured every object I will depaiii. Best thou happy !”

The king of KMi spoke.

2 *^What object hast thou secured, Sir? And Yrhat aim hast thou attained ? Declare that to me, 0 Suh&u, for I

S feel a keen cuiiosity. Thou didst stir me up, saying ‘ Conquer

CANTO XLIV.

and give me tlie great kingdom, tkat belonged to my great-

4 grandfather and is dominated by Alarka.’ Thereupon I attacked the kingdom of this thy younger brother, and brought this army for thee. Therefore enjoy it as befits thy race,”^

Subahu spoke.

5 ‘^0 king of Kasi, heai’ken, why I made this endeavoui% and

6 stirred thee up, Sir, to an unwonted endeavour. This my brother, who understands truth is addictedf to unrefined

7 pleasures. My two elder brothers are wise and unbeguiled, because our mother dropped admonition into the ears of both of them and into mine, just as she dropped milk in their

8 mouths and mine during our infancy, 0 king. Our mother taught those subjects, that men consider should be known, to botjh of them and to me, but not to him, Alarha,

9 who wished to be illustrious, 0 king. As merchants, who are travelling for gain, feel a common grief, if one of them

10 perishes, so is it with ns, 0 king. Since he, Alarlca, hm ., caught the infatuation of domestic life, and is perishing, 0 king ; since he is related to this my body, and bears the idea

11 of a brother ^ hence I, concluding that he would obtain the perception of passionlessness through suffering, resorted to thee,

12 Sir, to carry out the undertaking. Therefore he has been brought through distress to passionlessness through instruction, 0 king ; the work has been accomplished ; mayest thou

13 fare well. I depart. ‘ Having dwelt in Madalasa’s womb, and having drank of her breast, may he not follow the path that

14 is travelled by the sons of other women, 0 king !' So I deliberated and I did it all by resorting to thee ; and it has been accomplished. I will again depart to seek final beatitude.

15 “ I do not approve of those, 0 king ! who neglect their own family, a kinsman, or a friend, when these are in difficulties ; for, though possessed of organs, they are maimed indeed.

• For hhunkshvasva hulo(fitam read hhunkshva Bvakuloc'itam ? t For read sakto ?

SUBAHU^S EXHOBTATION.

16 He who falls into difficulties when he has an able friend, or mem her of his own family, or kinsman, they should he denied righteousness, wealth, loye and final emancipation, hut he

17 should not he denied them. Through association with thee, 0 king, I haye accomplished this great undertaking. Well mayest thou fare ! I will depart. Mayest thou participate in knowledge, most noble hing r

The king of Kasi spoke.

18 “ Thou hast done a great benefit to good Alarka ; how is it

19 thou dost not turn thy mind to benefit me ? Since association of good men with good men yields fruit and is not barren, therefore I have attained the prosperity that is hound up with thy patronage.”

Subaim spoke.

20 “ The four-fold aims of men are known as righteousness, wealth, pleasure, and final emancipation from existence. There thou hast righteousness, wealth and pleasure, all of

21 them, — ^the last is wanting. I will succinctly expound it to thee ; listen now with singleness of mind thereto ; and having heard and rightly delihei^ated strive after bliss, O king I

22 Thou must have no dealings, 0 king, with the notion ‘‘Mine,” nor the notion “ I” ; for when one considers rightly, righteousness has no correlation in the absence of righteousness.

23 When thou hast thought in thy soul, ‘ I must comprehend of what I am ’ ; when thou hast thought in after nights ‘ I must

24 consider the external and the internal thou must discern him whose beginning, attributes and ending are imper.cep-

‘ tible, who is changeless, devoid of intelligence, both perceptible and imperceptible ; and thou shalt discern ‘ Who am I ?’

25 When this indeed is discerned thou hast discerned everything. To discern the soul in what is not soul, and <>ae’s omi pro-

26 perty in what is not one’s own — this is folly. I as such have passed . everywhere, O king, according to the intercourse of the world. T have declared all this that thou hast asked : now I depart.”

27 Having spoken thus to the king of Kasi, the wise Siibahu

CANTO XLIY.

departed. Ai:.d the king of Kasi having done oheisance to Alarka departed to his own city.

28 Alarka, also, enthroned his eldest son as king, and abandoning* every tie resorted to the forest, for Ms o'^vn perfection.

29 After a long time becoming purged of the contrary qualities and free Mom all worldly possessions, he attained an unparalleled pitch of religions devotion and gained supreme and final

SO bliss. Perceiving all this universe with its gods, demons and human beings perpetually bound and being bound in the

31 meshes woven of the qualities ; being di’awn by the causes brought into existence by sons and other children, by nephews and oih.QV relations, and by one’s own and other people’s pro-

32 perty, and so forth ; oppressed with woe, wearing diverse appearances, wholly enclosed within the mud of ignorance, possessing no deliverer ; and jperceiving himself wholly passed

33 beyond, the large-minded hing sang this song — ‘‘ Alas, woe is it that I occupied the kingdom formerly ! So have I since learnt. There is no happiness superior to religious devotion.”

Jada spoke.

34 Dear father, do thou practise this sublime religious devotion to attain final emancipation from existence ; whereby thou shalt attain to that Supreme Soul, in reaching which

3.5 thou shalt not gTieve. Then 1 also will go. What need have I of sacrifices ? what need of prayers ? Action in one who lias attained success works towards re-absorption into the

36 Supreme Soul. Obtaining permission from thee, I also, free from the contrary qualities, free from worldly possessions, will so strive after final emancipation that I may attain to supreme bliss.

The birds spoke.

37 Having thus addressed his father, and having obtained permission from him, the wise Jada, abandoning all worldly

38 possessions, departed, 0 brahman. His father also, who was most large-min.ded, in like course after becoming a v£na-

39 prastha entered on the fourth stage of life. There having met with his son, and having forsaken the bonds formed of

JAIMINl AGAIN ADDRESSES THE BIRDS-

2J7

t!ie qualities &C .5 lie attained supreme perfection, being wise and liaving acquired self-kitowledge at the same time.

40 All this has been declared to thee, 0 bralimau, which tliou, Sir, did ask of ns— at full length and with truth. "What else dost thou desire to hear ?

Canto XLY.

The Birth of BrahvuL

Jaimini. thanks the Birds for all the information they have given him, and asks about creation, the world, mankind — In reyly they relate what Mdrkandeya had taught Kraushtuki regarding all those matters, as follotvs.

Mdrkandeya extols this Purana as having emanated from Brahma and having been handed down hy eminent rishis — Adoration is paid to Brahma.

The identity of Fradhdna and Prakriti is asserted — Brahma alone existed at first — From him emanated' Pradhdna, which is called the Imperceptible — Out of it issued Mahat {the Intellectual priciple ) — And out of Mahat issued Ahankdra (the principle of Individuality) with its three characters, the Evolving, the Modifying, and the Energizing — The Evolving Ahankdra created sound, touch, form, taste and smell, and their corresponding elements, ether, air., light, water and earth — The Modifying Ahankdra produced the eleven human organs — The characters of the elements are expounded.

Mahat and the other principles produced an egg, the composition of which is described — It was animated by Brahma as the Bout and it contained the universe, the gods, demons and mankind.

Jaimini spoke.

1 Ye have well related this to me, 0 noble brahmans, both activity and inactivity, the two-fold deeds enjoined by the

2 Veda. Ah, through your father’s favour, ye have such knowledge as this, by which ye have overcome folly although

3 ye have descended to this animal state. Happy are ye in

CANTO XLV.

that your miiid, steadfast in your pristine state* towards the attainment of final emancipation, is not swayed "by the be-

4 wilderments that spring from objects of sense. O joy that the wise lord Markandeya made you known to me as the dis-

5 sipators of every doubt ! For men who wander in this closelythronged mundane existence there is available association

6 with such as your honours ; not for ascetics. If 1 after gaining association with you who have perspicacity in knowdedge should not succeed in my object, then assuredly'^ there can

7 be no success for me elsewhere. Both in activity and in inactivity, in knowledge and deed, no one else has, I think, a mind so unsullied as your honours have.

8 If then your mind, O noble brahmans, is favourable to-

9 wards me, then deign to expound this completely ; — How did this universe, both moveable and immoveable, come into existence ? And how will it fall into dissolution at the pro-

10 per time, most excellent brahmans? And how came the familiesf that sprang from the gods, the rishis, the pitris, created things Ac. ? And how did the Manvantaras occur ?

11 And what was tlie history of the families of old ; and whatever creations and whatever dissolutions of the universe have occurred; and how the ages have been divided; and what the

12 duration of the Manvantaras has been; and how the earth remains stable ; and what is the size of tlie world ; and xvhat are the oceans, mountains and rivers and forests according to

13 their situation ; lohat is the number of the wwlds, the bhurloka, svar-loka ^o., including the lower regions ; and lohai is the course of the sun, moon, and other planets, of the stars and

14 heavenly bodies also. I wish to hear of all this which is destined to subversion and w^hat will be the end when this universe is dissolved.

The Birds spoke.

15 Unparalleled is this load of questions which thou hast

• For nytinam read minam. J Ahufca-satnplava.

t For vamMd road namso, f

THK ANTIQUITY OF THIS PURANA.

asked, 0 brakman : we will declai^e it to tliee ; listen to it

16 here, 0 Jaimini, as Markandeya expounded it formerly to tlie calm and wise Kransktuki, a young krakman, wlio kad com*

17 pleted kis term of stndentskip. Krausktnki asked tlie kigksonled Markandeya, wkom tke krakmans were waiting- upon,

18 wkat yon kave asked, my lord; and we will tell tkee wkat

19 tke Muni, Bkrigu’s son, told kim witk affection ; listen, O krakman, after having paid adoration to tke Forefather Brahma, tke lord of tke universe, tke origin of the universe, who presided over creation, who in tke form of Yislinn presides over its maintenance, and who in tke form of tke terrible S'iva destroys it at tke dissolution.

Markandeya spoke.

20 Formerly as soon as Brahma, whose origin is inscrutable, came into being, this Parana and tke Yedas issued^ from his

21 mouths ; and many paramarshis composed the collections of tke Puranas; and tke Vedas wex*e divided by them in a

22 thousand ways. Eighteonsness and knowledge, passionlessness, and sovereignty — these four indeed were not perfected

23 without instruction from him, the high-souled. His seven mind-bornf rishis took the Vedas from him, and kis mind-born

24 ancient munis took tke Parana. C'yavana took it from Bkrigu, and he declared it to tke brahmans , and this pur ana

25 was repeated by tke kigk-sonled pskis to Dakska ; and then Dakslia repeated it to me. I will now tell it to tkee : it de-

26 stroys strife and sin. Hear all this from me with composure, illustrious Muni, as I formerly heard it when Dakska I'elated it.

27 Having paid adoration to tke origin of the universe, unborn, changeless, the asylum, the upholder of the moveable

28 and immoveable universe, the supreme object, Brahma, the first male, — ^the cause which, itself unkegottei3,J; works in pro-

• Anuvini^syita, not in the dictionary, f Manasa.

X Ananrasya ; not in the dictionary.

CANTO XLT,

iluction, maintenance and dissolution, wlierein evervtliing -is

29 established — having paid adoration to him, Hiranja-garbha, the framework of the world, the wise, I will duly tell of the

30 multitude of created things, matchless, great, primeval, formed for special ends, various in shape, possessing characteristics, ascertainable bj the five standards of measure, possessing the

31 five streams of life, governed by the soul, existent as if perpetual and temporary— listen thereto with sublime composure, illustrious Sir!

32 Pradhana is the cause, which is designated the Imperceptible, and which the great rishis call the subtle, permanent Prakriti,

33 composed of good and evil. Brahma at first existed certain, imperishable, nndecaying, immeasurable, self-dependent, des-

34 titute of odour, form, and taste, devoid of sound and touch, without beginning or end, the origin of the nniverse, unchanged* by the power of the three qualities, not modern, f

35 unknowable. Subsequent to the dissolution, all this universe was pervaded by him completely.

Then from him, in whom the three qualities existed in equipoise, and in whom the SoulJ became prevalent, 0 Muni ;

36 and next from the coming into existence of the qualities which were being created, at the time of creation the first

37 principle Pradhana came into existence. It enveloped Mahat;§ as the seed is enveloped by its rind, even so Mahat was enveloped by the Imperceptible. It three-fold, that characterized by goodness, that by passion, and that by

38 ignorance. Then from it was evolved Ahankaia,|| which is three-fold, the Modifying, the Energizing,* and the Evol-

39 vingtt which is characterized by darkness. And it was enveloped by Mahat, just as. Mahat was by the Impei’ceptible.

l^ow the Evolving Ahanhtira^ modifying itself, created the

40 subtle element of sound§§ next. Prom the subtle element

• Tor -prahhavdpyayam read -pi-ahhavdvymjam ?

t A-s^mprata. X Ksbetra-jna.

§ The great Intellectual principle. 1| The principle of Individuality.

Vaik&rika. Taijasa. ft Bluitadi. IJ Taii-matra.

§§ Tor sabdas tanmdtraham read ^ahda-ianmdtrahnm f

THE EHOCEBS OF CREATION DESCRIBED.

o£ somitl oanie ilie Ether, wliicli lias the property of sound ; now ether is the soimd-elenient, and the eroiving Ahan’kara

41 enveloped it then. The subtle element of toncli is indeed born next without doubt; the mighty Air is born, its pro-

42 perty of touch is well known. And the air, modifying itself, created the Buhtle eiemeiit of form ; Light was produced from

43 the air ; it is said to have the property of form ; the air wliicli is the element of touch enveloped the element of form. And light, modifying itself created the subtle element of taste ;

44 therefrom indeed water also was produced ; it has the property of taste ; now the element of form enveloped the water^’

45 which is the element of taste. And the water, modifying itself, created the subtle element of smell ; therefrom Solid

46 Mattert is produced ; smell is well known to be its property. Now in each element resides its peculiar subtle element ; thereby its possession of that subtle element is a well-established fact. And hence those elements are uniform, inasmuch as no

47 difference can be predicated. They are all neither calm, nor terrible, nor crass. J This is the creation of the elements and the subtle elements from Ahankara when it is characterized by darkness,

48 From Ahankara in its Modifying character, which is distinguished by goodness and possesses goodness in excess, the modificatory creation began at once,

49 The five organs of the intellect, § and the five organs of action, men call these the energetic 1| organs; they are the ten

50 Vaikai’ika deities. The mind^ is the eleventh organ among them. Such the Vaikarika deities known to be. The

51 ear, the skin, the pair of eyes, the tongue, and fifthly the

nose; men say*^* these are the connected with the in-

tellect for the purpose of pei’ceiving -sound and the other impressions. The pair of feet, the anus, the organ of generation, the pair of hands, and the voice may I’ank as fifth with

• For dpo read apo ; for, the water was enveloped by the light which

preceded it ; but the change spoils the metre, t Sanghata. t Mudha. § Bnddhi.

ii Taijasa. 1!" Manas. For vakshpato read c'ahsJiafe ?

CANTO XLV.

52 them ; walking, evacuation, sexual delight, manual work and speech — that is the work for each of these organs respectively.

Ether has the element* of sound only. When the element

53 of touch accrued, Air comes into existence with two propertiesf ; touch is known to he its peculiar property. Moreover, when to form accrued both the properties, sound and touch,

54 then Fire also came into existence with its threej properties j it has sound and touch and form. Sound, and touch and

55 form, — when the element of taste accrued to them^ then Water with its four px*operties came into existence ; it is to be known as being characterized by taste. Sound and touch and form

56 and taste, when smell accrued, they consolidated with the element of smell enclosed this Earth ; hence earth lias five properties ; it is seen to be the gross one among created things.

57 Calm and terrible and crass§ are their distinguishing marks ; thereby they are known : they contain one another

58 thi*oiigh their mutual interpenetration. Within the earth is contained all this|| visible and invisible world firmly enclosed. And those distinguishing marks are perceptible by

59 the organs of sense, and are recollected by reason of their permanency. They take each successive one the property of its preceding one. These seven principles when un-combin-

60 ed are distinct and have various energies : they could not have created mankind, unless they had united. And meeting in

61 mutual combination, they become mutually dependent ; and when they all unite into one, they have the marks of a single complex body.

By reason of their being governed by the Soul*(f and also

62 through the favour of the Imperceptible, Mahat and the other principles, which have different limits, cause an egg to come into existence. There like a bubble on water, the egg gra-

63 dually increased by means of the things that existed, 0 Sage most intelligent 1 In its enlarged state it lay on the water,

§ Miidha.

II For imam read idutn ?

^ Purusha,

• Matra., t Gnna.

t For read rvgrawrtsf

THE PRODUCTION OF THE MUNDANE EGG.

The Soul,* liaviiig increased inside tlie egg sprung from Pra-

64 kriti, took the name Brahma; it indeed was the first corporeal being, it indeed is called Piirnsha. And Brahma

65 existed first, the original maker of created beings. That egg enclosed all these three worlds with all that they contain moveable and immoveable. Mern was born from it, and as

66 the after-birth were horn the mountains ; the oceans were the fluid contained within that egg which held the great Soul. Within that egg was all this world, with the gods and de-

67 mons and mankind, and the continents and other lands, the mountains and oceans, mid the throng of luminous worlds.

Then the egg was enveloped by w^ater,. air, fire and ether

68 and by the evolving Ahankara externally, ten times over by each of them. It was then surroundedf by Mahat which I

69 have mentioned, which had the same magnitude. Mahat together with them all was enveloped by the Imperceptible. With these seven coverings formed from Prakriti was the

70 egg enveloped. Enveloping one another the eight Prakriti s existed. This very Prakriti is permanent ; and that Purusha is limited by it.

71 Hear thou, moreover, briefly of him w^bo is spoken of by the name Bi*ahma, Just as one sunk in water, on emerging from, it, seems to he horn from waterj and flings the water

72 away, so Brahma is both Prakriti and the Soiil§ The Imperceptible is declared to be his sphere of action ;|| Jmice

73 Bi’ahma is called Kshetra-jna, the Soul. A man should know all these characteristics of the Soul and its sphere of action.

Such was this creation from Prakriti; and it is governed by the Sonl ; the fii'st stage of oreafion wms preceded by non -intelligence, it became manifest like the lightning.

• Ksbetra-jna. t Wovveshiitah

J Wm jala-smnhhavah?

§ Yibha. II Kstetra-

CANTO XLVT.

Canto XL VI.

The computation of Brahma's life^

Mdrhandeya moralizes on Brahma and Fralcriii — -and describes Vishm and S'iva as special forms of Brahma — He explains how human and divine years are reckoned^ the duration of the four ages, the Krita, the Tretd, the JDvdpara and the Kali, and of a Mianvantara^ and the length of B rahmti s day and life.

Krauslituki spoke.

1 Adorable Sir ! thou hast related to me correctly the genesis of the egg, and thou hast told me of the birth of the mighty

2 Soul Brahma within the egg of Brahma. I wish to hear this from thee, O scion of Bhrigu’s race, when things are not created, and nothing exists, everything having been destroyed by Time at the end of the dissolution of the Universe.

Markandoya spoke.

3 When ail this universe becomes dissolved in Nature,'^' this

4 dissolution is designated ‘ natural 'f by the \vise. When the Imperceptible subsists within itself, and when all modification is suspended, Nature and the SoulJ subsist with samc-

5 ness of character. Then both darkness and goodness subsist in equipoise, neither being in excess or in deficiency, and

6 permeated by each other. Just as oil exists in sesamum seeds, or as ghee in milk, so passion also exists permeant witliin darkness and goodness.

7 The day of the Supreme Loi‘d§ lasts from the birth of Brahma, as long as the two half paras which compose his life ;11 and his night during the dissolution is of the same

8 duration.*!" Now at the dawn of day he awakes, he who is

Prakyiti. t Prakyita. J Purusha. § Paresa.

j| The text seems incorrect ; a bettor reading obtained from a MS. belonging to Baba Nagendra Chandra Basn, of Calcutta is utpatter for uipattir, and

dyiif vai for dynsho. See verso 43.

% The same MS. vm^n iai-samah smmyo instead of fai^samd saswi/ajnc;

with practically the same meaning.

THE COMPUTATION OP BRAHMA’s LIFE.

tlie origin of the universe, who is without beginning, who is the cause of all things, whose soul transcends thought ; every one else works in an inferior way.

9 The Supreme G-od, quickly enters into ISTature and the Soul, as the lord of the universe, and agitates them with his intense

10 supernatural power. Just as love, or a breeze of Spring, entering into young women tends to produce agitation, so does he, who is the embodiment of snpernatural power,

11 When Pradhana is agitated, the god Brahma is born and is contained within the cavity of the egg, as I have already

12 told thee. At first he is the agitator; as the husband of ISTature.; he is the thing to he agitated; and- he e 3 :ists with

13 contraction and expansion even in the state of Pradhana. He is horn, though he is the birth-place of the universe ; though devoid of qualities, he possesses the quality of passion ; when he assumes the character of Brahma, he engages in creation.

14 In the character of Brahma he creates mankind ; then possessing an excess of goodness, he becomes Yishnu and

15 protects them righteously; then, with darkness preponderating in him, he has Ruclra dissolves the whole universe with its three worlds, and sleeps. He possesses the three qualities,

16 and yet he is destitute of qualities. Just as he is at first the pervading Soul, then the preserver, and lastly the destroyer,'**' so he takes appellations which designate him as Brahma,

17 Vishnu or Siva. As Brahma he creates the world ; and as Rudra he destroys them ; and as Vishnu he holds a neutral position. These are the three conditions of the Self-existent,