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CLASSICAL DICTIONARY 
 
 OF 
 
 HINDU MYTHOLOGY AND RELIGION, 
 GEOGRAPHY, HISTORY, AND 
 LITERATURE. 
 
 BY 
 
 JOHN DOWSON, M.R.A.S. 
 
 LATE PROFESSOR OF HINDUSTANI, STAFF COLLEGE. 
 
 LONDON: 
 TEUBNEE & CO., LUDGATE HILL. 
 
 1879. 
 
 \_AU rights reserved.] 
 
PREFACE. 
 
 In this work an endeavour has been made to supply the 
 long-felt want of a Hindu Classical Dictionary. The late 
 Professor Wilson projected such a work, and forty years 
 ago announced his intention of preparing one for the 
 Oriental Translation Fund, but he never accomplished his 
 design. This is not the first attempt to supply the void. 
 Mr. Garrett, Director of Public Instruction in Mysore, 
 published in India a few years ago a " Classical Dic- 
 tionary of India/' but it is of a very miscellaneous char- 
 acter, and embraces a good deal of matter relating to the 
 manners and customs of the present time. It has not 
 obtained favour in Europe, and it cannot be considered 
 as any obstacle in the way of a more complete and 
 systematic work. 
 
 The main portion of this work consists of mythology, 
 but religion is bound up with mythology, and in many 
 points the two are quite inseparable. Of history, in the 
 true sense, Sanskrit possesses nothing, or next to nothing, 
 b\it what little has been discovered here finds its place. 
 The chief geographical names of the old writers also have 
 received notice, and their localities and identifications are 
 described so far as present knowledge extends. Lastly, 
 short descriptions have been given of the most frequently 
 mentioned Sanskrit books, but only of such books as 
 
 I 
 
vi 
 
 PREFACE. 
 
 are likely to be found named in the works of European 
 writers. 
 
 It must be understood from the first that this work 
 is derived entirely from the publications of European 
 scholars. I have not resorted to original Sanskrit autho- 
 rities. My remaining span of life would at the best be 
 quite insufficient for an investigation of their manifold 
 and lengthy volumes. But I have gleaned from many 
 European writers, and have sought to present a summary 
 of the present condition of our knowledge of the religion 
 and mythology of Ancient India. 
 
 The work is no doubt very defective. The full harvest 
 of Sanskrit learning has not yet been gathered in, but 
 the knowledge which has been stored by former labourers 
 ought to be made readily available for the service of their 
 successors, to lighten their labours and strengthen them 
 for onward progress. There is nothing in this book for 
 which authority is not to be found in some one or more 
 of the many works upon Hindu literature and religion, 
 but the aim has been to condense and bring together in 
 a compact form that information which lies scattered in 
 many volumes. Hindu mythology is so extensive, and 
 the authorities are often so at variance with each other, 
 that I cannot but feel diffident of the success of my 
 labours. I have worked diligently and carefully, I hope 
 also intelligently, but mistakes have no doubt been made, 
 and it may be that matters have been passed over which 
 ought to have been recorded, and others have been printed 
 which might well have been left unnoticed. But while 
 I have no expectation of any near approach to perfection, 
 I do hope that a good beginning has been made, and 
 that a basis has been laid on which a greater and more 
 worthy structure may hereafter be raised. If the work is 
 
PREFACE. 
 
 received with anything like favour, I shall be constantly 
 on the watch to improve it, and honest criticism will be 
 welcomed and carefully considered. 
 
 The book would be more valuable and interesting were 
 it well illustrated with plates and cuts, but the work is a 
 speculative one, and does not directly appeal to a large 
 field of students and readers. The expense of befitting 
 illustrations would be heavy, too great to be at once 
 ventured upon. But if the work is approved, and illus- 
 trations are desired, an attempt will be made to supply 
 the want by a series of plates containing a selection of 
 subjects from the stores of our museums and from other 
 sources. 
 
 It is unnecessary to specify all the works that have 
 been used in the compilation of this book. Some have 
 been referred to occasionally, but the mainstays through- 
 out have been the " Original Sanskrit Texts " of Dr. Muir 
 and the works of the late Professor H. H. Wilson, includ- 
 ing his translation of the ifo'g-veda, and more especially 
 that of the Vishnu Purawa, republished with additional 
 notes by Dr. FitzEdward Hall. I have also levied 
 numerous contributions from the writings of Williams, 
 Max Mliller, Eoth, Bohthlingk, Lassen, Weber, Whitney, 
 Woljheim da Fonseca, and many others too numerous to 
 mention. 
 
1 
 
 INTRODUCTION. 
 
 The Aryan settlers on the banks of the Indus and in the land 
 of the Five Eivers were possessors of a large number of hymns 
 addressed to the elements and powers of nature. Some of these 
 hymns they no doubt brought from their earlier homes to the 
 West, but others were composed after they had reached the 
 lanol of their adoption. These ancient hymns cover a long 
 period, the length and the era of which can only be conjectured, 
 but fifteen hundred years before Christ is about the mean of 
 the various ages assigned to them. The hymns form what is 
 called the iftg-veda Sanhita, a collection which embraces all the 
 extant compositions of the early Aryans. It is the i&g-veda 
 which is of primary importance in Hindu religion and mytho- 
 logy; the other Yedas are later in date, and the second and 
 third Yedas consist almost exclusively of hymns derived from 
 the Big, but specially arranged for religious purposes. The 
 fourth or Atharva-veda borrows less from the i&g-veda, but it 
 is considerably later in date, and is of a different character. 
 
 The Aryan hymns of the Yeda embody the ideas of the 
 Indian immigrants. These ideas were inherited from their 
 forefathers. They were originally the property of the united 
 progenitors of the Aryan races, and the offshoots of this great 
 human stock have spread their primitive ideas over a large por- 
 tion of the earth. In the Yedic hymns the ideas and myths 
 appear in their simplest and freshest forms, directly connected 
 with the sources from which they sprang by clear* ties of lan- 
 guage. Comparative philology and mythology go hand in hand ; 
 and as the language of the Yedas has proved the great critical 
 instrument in the construction of the science of philology, so the 
 
X 
 
 INTRODUCTION. 
 
 simple myths of the Vedic hymns furnish many clues for un- 
 ravelling the science of mythology. For where the etymology 
 of a mythic name or term yields a distinct sense of its mean- 
 ing, the origin of the myth is not far to seek. The language of 
 the Yedas has in many instances supplied this clue, and led 
 to a definite comprehension of what was previously hidden and 
 obscure. The Vedic hymns have preserved the myths in their 
 primitive forms, and, says Max Miiller, " Nowhere is the wide 
 distance which separates the ancient poems of India from the 
 most ancient literature of Greece more clearly felt than when we 
 compare the growing myths of the Yeda with the full-grown 
 and decayed myths on which the poetry of Homer is founded. 
 The Veda is the real Theogony of the Aryan races, while that of 
 Hesiod is a distorted caricature of the original image." 
 
 The Aryan settlers were a pastoral and agricultural people, 
 and they were keenly alive to those influences which affected 
 their prosperity and comfort. They knew the effects of heat 
 and cold, rain and drought, upon their crops and herds, and 
 they marked the influence of warmth and cold, sunshine and 
 rain, wind and storm, upon their own personal comfort. They 
 invested these benign and evil influences with a personality; 
 and behind the fire, the sun, the cloud, and the other powers of 
 nature, they saw beings who directed them in their beneficent 
 and evil operations. To these imaginary beings they addressed 
 their praises, and to them they put up their prayers for temporal 
 blessings. They observed also the movements of the sun and 
 moon, the constant succession of day and night, the intervening 
 periods of morn and eve, and to these also they gave personali- 
 ties, which they invested with poetical clothing and attributes. 
 Thus observant of nature in its various changes and operations, 
 alive to its influences upon themselves, and perceptive of its 
 beauties, they formed for themselves deities in whose glory and 
 honour they exerted their poetic faculty. They had no one 
 god in particular, no superior deity guiding and controlling the 
 rest, but they paid the tribute of their praise to the deity whose 
 bounties they enjoyed, or whose favours they desired for bodily 
 comfort. They lauded also in glowing language the personifica- 
 tions of those beauties of nature which filled their minds with 
 
INTRODUCTION. 
 
 xi 
 
 delight and kindled the poetic fire. So each of the deities in 
 turn received his meed of praise, and each in his turn was the 
 powerful god, able to accomplish the desires of his votary or to 
 excite a feeling of awe or admiration. 
 
 Thus there were many distinct 1 deities, and each of them had 
 some general distinctive powers and attributes ; but their attri- 
 butes and characters were frequently confounded, and there was 
 a constant tendency to elevate now this one now that one to the 
 supremacy, and to look upon him as the Great Power. In 
 course of time a pre-eminence was given to a triad of deities, 
 foreshadowing the Tri-murti or Trinity of later days. In this 
 triad Agni (Fire) and Surya (the Sun) held a place, and the 
 third place was assigned either to Vayu (the Wind) or to Indra 
 (god of the sky). Towards the end of the Rig- veda Sanhita, in 
 the hymns of the latest date, the idea of one Supreme Being 
 assumed a more definite shape, and the Hindu mind was per- 
 ceiving, even if it had not distinctly realised, the great con- 
 ception. 
 
 As the Yedic hymns grew ancient, ritual developed and 
 theological inquiry awoke. Then arose what is called the Brah- 
 mawa portion of the Yeda. This consists of a variety of com- 
 positions, chiefly in prose, and attached to the different Mantras. 
 Ritual and liturgy were the chief objects of these writings, but 
 traditions were cited to enforce and illustrate, and speculation 
 was set at work to explain, the allusions of the hymns. The 
 simplicity of the Yedic myths gradually became obscured, the 
 deities grew more personal, and speculations as to the origin 
 of the world and of the human race invested them with new 
 attributes. Later on, in the Ara?2yakas and Upanishads, which 
 form part of the collective Brahmawa, a further development 
 took place, but principally in a philosophical direction. 
 
 Between the times of the Sanhita and of the Brahma^a the 
 conception of a Supreme Being had become established. The 
 Brahmawas recognise one Great Being as the Soul of the Uni- 
 verse, and abound with philosophical speculations as to the work 
 of creation and the origin of man. A golden egg was produced 
 in the universal waters, from which in course of time came 
 forth Prajapati, the progenitor — or, the quiescent Universal Soul, 
 
rii INTRODUCTION. 
 
 Brahma, took a creative form as Brahma the Prajapati. From 
 the Prajapati, or great progenitor, there was produced a daughter, 
 and by her he was the father of the human race. The explana- 
 tions and details of this connection vary, but there is a general 
 accord that the Prajapati was the progenitor of all mankind by 
 a female produced from himself. Before the times of the Brah- 
 mawas some of the old myths of the hymns had crystallised, the 
 personifications had become more distinct, and the ideas from 
 which they had been developed had grown hazy or were quite 
 forgotten. Philosophy speculated as to the origin of the world, 
 theories were founded upon etymologies, and legends were in- 
 vented to illustrate them. These speculations and illustrations 
 in course of time hardened into shape, and became realities 
 when the ideas which gave them birth were no longer remem- 
 bered and " understood. The priestly order had advanced in 
 power, and had taken a more prominent and important position, 
 but the Kshatriya / or second class held a high place, and asserted 
 something like an equality with the Brahmans even in matters 
 of learning. 
 
 Another interval elapsed between the days of the Brahnwia 
 and of Manu. The theory of the golden egg is held by Manu, 
 and he calls the active creator who was produced from it Brahma 
 and Narayana, the latter name being one which was afterwards 
 exclusively appropriated by Vishrai. But the most remarkable 
 change observable in Manu is in the condition of the people, in 
 the great advancement of the Brahmanical caste, the establish- 
 ment of the four great castes, and the rise of a number of mixed 
 castes from cross intercourse of these four. In a hymn called 
 Purusha-sukta, one of the latest hymns of the iftg-veda, there 
 is a distinct recognition of three classes, Brahmans, Kshatriyas, 
 and Vaisyas, and these appear more distinctly in the Brahma^a, 
 but no mention of the Sudras and mixed castes has been found 
 before the work of Manu. 
 
 The Ramaya7za and Maha-bharata are poems of the heroic 
 age, and though they are full of marvels, they deal more with 
 the actions of mortal men and romantic creations than the might 
 and majesty of the gods. The old deities of the Vedas have 
 retired into the background, and some have disappeared alto- 
 
INTRODUCTION. 
 
 xiii 
 
 getlier. Indra retains a place of some dignity; but Brahma, 
 #iva, and Vishmi have, in the Epics, risen to the chief place. 
 Even of these three, the first is comparatively insignificant. 
 His work of creation was over, and if he was ever an object of 
 great adoration, he had ceased to be so. Vishmi and /Siva both 
 appear in these poems ; and although Vishmi is the god who 
 holds the most prominent place, still there are many passages in 
 which #iva is elevated to the supreme dignity. The Vishmi 
 who, in the Vedas, was the friend and companion of Indra and 
 strode over the universe, has become the great deity of preserva- 
 tion, and the terrible and howling Eudra is now /Siva, the deity 
 of destruction and renovation. Each of these two gods in his 
 turn contends with and subdues the other ; now this, now that, 
 receives the homage of his rival, and each in turn is lauded and 
 honoured as the chief and greatest of gods. 
 
 The Avataras or incarnations of Vishmi assume a prominent 
 place in the poems, and still more so in the Purawas. The first 
 three, the Eish, the Tortoise, and the Boar, have a cosmical cha- 
 racter, and are foreshadowed in the hymns of the Vedas. The 
 fourth, or Man-lion, seems to belong to a later age, when the 
 worship of Vishmi had become established. The fifth, or 
 Dwarf, whose three strides deprived the Asuras of the dominion 
 of heaven and earth, is in its character anterior to the fourth 
 Avatara, and the three strides are attributed to Vishmi in 
 the Veda. The fifth, sixth, and seventh, Parasu-rama, Kama,- 
 chandra, and Krishna, are mortal heroes, whose exploits are 
 celebrated in these poems so fervently as to raise the heroes to 
 the rank of gods. The ninth Avatara, Buddha, is manifestly 
 and avowedly the offspring of the preaching of Buddha ; and 
 the tenth, Kalki, is yet to come. 
 
 When we reach the Purimas there is found a very different 
 condition of things. The true meaning of the Vedic myths is 
 entirely lost, their origin is forgotten, and the signification and 
 composition of many of the mythic names are unknown. Mar- 
 vellous legends have gathered round the favourite divinities, and 
 many more have been built upon fanciful etymologies of the old 
 names. The simple primitive fancies suggested by the opera- 
 tions of nature have disappeared, and have been supplanted by 
 
INTRODUCTION. 
 
 the wild imaginings of a more advanced civilisation, but of a 
 more corrupt state of society and religion. The Tri-murti or 
 triad of deities has assumed a distinct shape, and while Brahma 
 has quite fallen into obscurity, Vishmi and #iva have each 
 become supreme in the belief of their respective followers. 
 Vishrai, in his youthful form Krishna,, is the object of a sensuous 
 and joyous worship. The gloomy and disgusting worship of 
 Siva, in his terrible forms, has grown side by side with it. The 
 worship of his fierce consort, Devi, has become established, and 
 the foundation has been laid of the obscene and bloody rites 
 afterwards developed in the Tantras. 
 
 The Veda, in modern Hinduism, is a mere name, — a name of 
 high authority, often invoked and highly reverenced, — but its 
 language is unintelligible, and its gods and rites are things of 
 the past. The modern system is quite at variance with the 
 Vedic writings out of which it grew, and the descendant bears 
 but few marks of resemblance to its remote ancestor. 
 
 The Purawas and later writings are the great authorities of 
 modern Hinduism ; their mythology and legends fill the popular 
 mind and mould its thoughts. The wonderful tales of the great 
 poems also exercise a great influence. The heroes of these 
 poems are heroes still ; their exploits, with many embellishments 
 and sectarial additions, are recounted in prose and verse, and the 
 tales of Rama and the Pa^c^avas, of Hanumat and Ravana, are 
 still read and listened to with wonder and delight. A host of 
 legends has grown up around the hero KWsrma; they attend 
 him from his cradle to his pyre ; but the stories of his infancy 
 and his youth are those which are most popular, and interest all 
 classes, especially women and young people. The mild and 
 gentle Rama, " the husband of one wife," pure in thought and 
 noble in action, is in many places held in the highest honour, and 
 the worship paid to him and his faithful wife Sita is the purest 
 and least degrading of the many forms of Hindu worship. 
 
 This later mythology, with its wonders and marvels, and its 
 equally marvellous explanations of them, is the key to modern 
 Hinduism. It is curious to trace its descent, to contrast such 
 legends as are traceable with their simple beginnings in the 
 Yedic hymns, and so to follow the workings of the mind of a 
 
INTRODUCTION. 
 
 xv 
 
 great people through many centuries. Such a survey supplies 
 important and interesting matter for the history of religion, 
 and gives a clear and complete view of the degradation of a 
 mythology. But for the purposes of comparative mythology 
 the Pauranik legends are of trifling importance. The stories of 
 the Epic poems even are of no great value. It may be, as has 
 been maintained, that they " are simply different versions of one 
 and the same story, and that this story has its origin in the 
 phenomena of the natural world and the course of the" day and 
 the year ; " but still they are of later date, and afford no direct 
 clue for unravelling the mythology of the Aryan nations. 
 
 The most ancient hymns of the i&'g-veda are the basis upon 
 which comparative mythology rests, and they have already sup- 
 plied the means of unfolding the real source and signification 
 of several Greek and Zoroastrian myths. The science is young, 
 and has a wide field before it. Some of its results are beyond 
 doubt, but there are other deductions which have not advanced 
 as yet beyond conjecture and speculation. In the present work 
 some of the more obvious identifications, or proposed identifica- 
 tions, have been mentioned as occasion offered; in a work of 
 reference like this it would be out of place to have done more. 
 The reader who wishes to pursue the study must consult the 
 writings of Max Muller and the " Aryan Mythology " of the 
 Kev. Sir George Cox. In them and in the books to which they 
 refer he will find ample information, and plenty of materials for 
 investigation and comparison. 
 
TRANSLITERATION AND PRONUNCIATION. 
 
 If this work answers the purpose for which it is intended, it 
 will be used by students who are acquainted with the alphabet 
 in which Sanskrit is written, and by readers to whom that 
 alphabet is unknown. Its system of transliteration ought then 
 to be such as to enable a student to restore any word to its 
 original letters, but the ordinary reader ought not to be em- 
 barrassed with unnecessary diacritical points and distinctions. 
 The alphabet of the Sanskrit is represented on the following 
 plan : — - 
 
 VOWELS. 
 
 Short. 
 a as in America, 
 i „ pin. 
 u „ put. 
 ri , , rill. 
 
 Long. 
 a as in last. 
 I , , police, 
 u rule. 
 rl „ chagrin. 
 
 The vowel Iri will not be met with. 
 
 DIPHTHONGS. 
 
 e as in ere or f 6te. 
 ai aisle, 
 o so. 
 au as ou in house. 
 
 CONSONANTS. 
 
 Guttural 
 
 k 
 
 kh 
 
 g 
 
 gn 
 
 n 
 
 Palatal 
 
 ch 
 
 chh 
 
 j 
 
 
 n 
 
 Cerebral 
 
 t 
 
 th 
 
 d 
 
 dh 
 
 71 
 
 Dental 
 
 t 
 
 th 
 
 d 
 
 dh 
 
 n 
 
 Labial 
 
 P 
 
 ph 
 
 b 
 
 bh 
 
 m 
 
 Semi-vowels y 
 
 r 
 
 1 
 
 v, w 
 
 
 Sibilants 
 
 s 
 
 sh, s 
 
 Aspirate h 
 
 Visarga h 
 
 Anuswara n 
 
xviii TRANSLITERATION AND PRONUNCIATION 
 
 To* the uninitiated Englishman the chief difficulty lies in the 
 short 'a, 5 the primary inherent vowel of the Sanskrit, pro- 
 nounced as in the word 'America.' The English alphabet has 
 no distinct letter for this sound, but uses every one of its vowels 
 in turn, and some even of its double vowels to represent it • so 
 it is the 'a' and 'e' in 'servant/ the 'i' in 'bird,' the 'o' in 
 'word,' the 'u' in 'curd,' the 'y' in 'myrtle,' and the 'ea' in 
 ' heard. ' The Sanskrit short ' a ' has this sound invariably, and 
 unaffected by any combination of consonants ; so Sanskrit ' bam ' 
 must be pronounced not as the English 'barn' but as 'burn.' 
 The pronunciation of the other vowels is sufficiently obvious. 
 The vowel ' ri ' is represented in italics to distinguish it from 
 the consonants 'r' and 'i.' 
 
 Of the consonants, the cerebral letters ' /,' ' th, y ' d,' ' dh, } and 
 '%,'the palatal sibilant '$,' and the visarga 'A,' are represented in 
 italics. Practically these are the only distinctions necessary. 
 The guttural nasal is used only in combination with a guttural 
 letter (' nk ' or ' ng ') ; the palatal nasal is used only with 
 palatals ('nch' and 'nj'), and no other nasal can be combined 
 with these letters. The anuswara, and the anuswara only, is 
 used before the sibilants and ' h,' so in ' ns,' ' nsh,' ' ns,' and ' nh,' 
 the nasal is the anuswara. The letter m before a semi- vowel 
 may be represented either by m or anuswara. In all these 
 instances the combinations distinctly indicate the proper nasal, 
 and no discriminative sign is necessary. 
 
 Of the pronunciation of the nasals it is only necessary to 
 notice the anuswara. This, with a sibilant, is a simple n, but 
 before h it is like ng or the French n in Ion; so the Sanskrit 
 Sinha, in the modern derivative tongues, is written and pro- 
 nounced Singh. 
 
 The aspirates are simple aspirations of their respective con- 
 sonants, and make no other change of their sounds; so 'th' is 
 to be pronounced as in the words ' at home,' and ' ph ' as in ' up- 
 hill,' never as in 'thine 'and in 'physic' The letter 'g' is 
 always hard as in 'gift.' The palatals are the simple English 
 
TRANSLITERATION AND PRONUNCIATION, xix 
 
 sounds of ' ch ' and ' j ' as in ' church ' and ' just' The cerebrals 
 and the dentals are similar letters, but the former are drawn from 
 the roof of the mouth and the latter from the tips of the teeth. 
 In 'train' and 'drain' we have cerebrals; in 'tin' and 'due' 
 we have dentals, or an approach to them. The ordinary English 
 ' t ' and ' d ' are more cerebral than dental, and the natives of 
 India in transcribing English names use the cerebrals for our 't' 
 and 'd.' The palatal sibilant 6 s* has a sound intermediate 
 between 's' and 'sh/ resembling the double 'ss' in 'session.' 
 The visarga, the final ' ft 9 9 has no distinct enunciation, but it 
 is nevertheless a real letter, and changes in certain positions into 
 's' and 'r.' Thus the name #unaAsephas is sometimes written 
 #unassephas. 
 
 [In French the palatal ' ch ' is represented by ' tch ' and the 
 ' j ' tty 'dj.' In German the 'ch' is expressed by 'tsch' and 
 the ' j ' by ' dsch.' These very awkward combinations have 
 induced Max Muller and others to use an italic ' k 1 and ' g 7 
 instead of them.] 
 
 Some words will be found with varying terminations, as 
 'Hanumat' and 'Hanuman/ 'Sikha^in' and ' SikharafiL ' The 
 explanation of this is that Sanskrit nouns have what is called 
 a crude form or stem independent of case termination, and the 
 nominative case very frequently differs from it. So ' Hanumat' 
 and ' Sikharadin ' are crude forms • ' Hanuman J and ' Sikha^I ' 
 are their nominative cases. There are other such variations 
 which need not be noticed 
 
 The letters b and v are often interchanged, so words not 
 found under the one letter should be sought for under the other. 
 
HINDU CLASSICAL DICTIONARY. 
 
 ABHASWAEAS. A class of deities, sixty-four in number, 
 of whose nature little is known. 
 
 ABHIDHANA. A dictionary or vocabulary. There are 
 many such works. One of the oldest of them is the Abhidhdna 
 ratna-mdld of Halayudha Bha^a (circa 7th cent.), and one of 
 the best is the Abhidhdna Chintd-mam of Hema-chandra, a Jaina 
 writer of celebrity (13th cent.). The former has been edited by 
 Aufrecht ; the latter by Colebrooke and by Bohtlingk and Eieu. 
 
 ABHIMAJNT. Agni, the eldest son of Brahma. By his 
 wife Swaha he had three sons, Pavaka, Pavamana, and tfuchi. 
 " They had forty-five sons, who, with the original son of Brahma 
 and his three descendants, constitute the forty-nine fires." See 
 Agni. 
 
 ABHIMANYU. Son of Arjuna by his wife Su-bhadra, and 
 known by the metronymic Saubhadra. He killed Lakshmawa, 
 the son of Dur-yodhana, on the second day of the great battle 
 of the Maha-bharata, but on the thirteenth day he himself fell 
 fighting heroically against fearful odds. He was very hand- 
 some. His wjfe was Uttara, daughter of the Eaja of Virata. 
 His son, Parikshit, succeeded to the throne of Hastinapura. 
 
 ABHlKA, ABHIBA. A cowherd ; according to Manu the 
 offspring of a Brahman by a woman of the Ambashflia or 
 medical tribe. A people located in the north of India along 
 the Indus. There has been a good deal of misapprehension 
 respecting this people. Hindu writers have described them as 
 living in the north and in the west, the quarter varying accord- 
 ing to the locality of the writer, and translators have mixed 
 
 A * 
 
2 ABHIRAMA-MANI—ADUYATMA RAMAYANA. 
 
 them up with a neighbouring people, the Sudras, sometimes called 
 #uras, with whom they are generally associated, and have called 
 them Surabhiras. Their modern representatives are the Ahlrs, 
 and perhaps there is something more than identity of locality 
 in their association with the #udras. It has been suggested 
 that the country or city of the Abhlras is the Ophir of the 
 Bible. 
 
 ABHIEAMA-MAAT. A drama in seven acts on the history 
 of Kama, written by Sundara Misra in 1599 a.d. "The com- 
 position possesses little dramatic interest, although it has some 
 literary merit, " — Wilson, 
 
 ACHAEA. 'Eule, custom, usage.' The rules of practice of 
 castes, orders, or religion. There are many books of rules which 
 have this word for the first member of their titles, as Achdra- 
 chandrikd, ' moonlight of customs,' on the customs of the £udras ; 
 Achdrddarssi, 'looking-glass of customs;' Achdra-dlpa, 'lamp 
 of customs,' &c, &c. 
 
 ACHAEYA. A spiritual teacher or guide. A title of Dvom, 
 the teacher of the Pawdavas. 
 
 ACHYUTA. 'Unf alien;' a name of Vishmi or Knsh??a. 
 It has been variously interpreted as signifying " he who does 
 not perish with created things," in the Maha-bharata as " he 
 who is not distinct from final emancipation," and in the Skanda 
 Purawa as " he who never declines (or varies) from his proper 
 nature." 
 
 ADBHUTA-BEAHMAAA. 'The Brahmarca of miracles.' 
 A Brahmawa of the Sama-veda which treats of auguries and 
 marvels. It has been published by Weber. 
 
 ADBAEMA. Unrighteousness, vice; personified as a son 
 of Brahma, and called "the destroyer of all beings." 
 
 ADHIEATHA. A charioteer. The foster-father of Kama , 
 according to some he was king of Anga, and according to others 
 the charioteer of King Dh?'itarash/ra ; perhaps he was both. 
 
 ADHWAEYU. A priest whose business it is to recite the 
 prayers of the Yajur-veda. 
 
 ADHYATMAX. The supreme spirit, the soul of the uni- 
 verse. 
 
 ADHYATMA E A MAY AAA. A very popular work, which 
 is considered to be a part of the Brahma^a Purawa. It has 
 been printed in India. See Eamaya^a. 
 
ADI-P UNA NA —A BIT YA . 
 
 3 
 
 ADI-PURAiVA. 'The first Purawa,' a title generally con- 
 ceded to the Brahma Pura??a. 
 
 ADITI. 'Free, unbounded.' Infinity ; the boundless heaven 
 as compared with the finite earth ; or, according to M. Miiller, 
 "the visible infinite, visible by the naked eye; the endless 
 expanse beyond the earth, beyond the clouds, beyond the sky/' 
 In the i2ig-veda she is frequently implored " for blessings on 
 children and cattle, for protection and for forgiveness." Aditi is 
 called Deva-matri, ' mother of the gods,' and is represented as 
 being the mother of Daksha and the daughter of Daksha. On this 
 statement Yaska remarks in the Nirukta : — " How can this be 
 possible 1 They may have had the same origin ; or, according to 
 the nature of the gods, they may have been born from each 
 other, have derived their substance from one another." "Eight 
 sons were born from the body of Aditi ; she approached the 
 gods with seven but cast away the eighth, Marttawda (the sun). " 
 These "seven were the Adityas. In the Yajur-veda Aditi is 
 addressed as " Supporter of the sky, sustainer of the earth, 
 sovereign of this world, wife of Vishmi;" but in the Maha- 
 bharata and Ramayawa, as well as in the Pura?zas, Vishnu is 
 called the son of Aditi. In the Vishnu Purana she is said to be 
 the daughter of Daksha and wife of Kasyapa, by whom she was 
 mother of Vishnu, in his dwarf incarnation (wherefore he is 
 sometimes called Aditya), and also of Indra, and she is called 
 "the mother of the gods" and "the mother of the world. " 
 Indra acknowledged her as mother, and Vishmi, after receiving 
 the adoration of Aditi, addressed her in these words : " Mother, 
 goddess, do thou show favour unto me and grant me thy bless- 
 ing." According to the Matsya Purana a pair of ear-rings was 
 produced at the churning of the ocean, which Indra gave to 
 Aditi, and several of the Puranas tell a story of these ear-rings 
 being stolen and carried off to the city of Prag-jyotisha by the 
 Asura king Naraka, from whence the}^ were brought back and 
 restored to her by Krishna. Devakl, the mother of Krishna, is 
 represented as being a new birth or manifestation of Aditi. See 
 Max Midler's Big Veda, i. 230; Muir's Texts, iv. 11, v. 35. 
 
 ADITYA. In the early Vedic times the Adityas were six, 
 or more frequently seven, celestial deities, of whom Varuna was 
 chief, consequently he was the Aditya, They were sons of 
 Aditi, who had eight sons, but she approached the gods with 
 
4 
 
 ADITYA—AGASTYA. 
 
 seven, having cast away the eighth, Marttancfa (the sun). In 
 after-times the number was increased to twelve, as representing 
 the sun in the twelve months of the year. Aditya is one 
 of the names of the sun. Dr. Muir quotes the following from 
 Professor Koth : — " There (in the highest heaven) dwell and 
 reign those gods who bear in common the name of Adityas. 
 We must, however, if we would discover their earliest character, 
 abandon the conceptions which in a later age, and even in that 
 of the heroic poems, were entertained regarding these deities. 
 According to this conception they were twelve sun-gods, bearing 
 evident reference to the twelve months. But for the most 
 ancient period we must hold fast the primary signification 
 of their name. They are the inviolable, imperishable, eternal 
 beings. Aditi, eternity, or the eternal, is the element which 
 sustains or is sustained by them. ... The eternal and inviol- 
 able element in which the Adityas dwell, and which forms their 
 essence, is the celestial light. The Adityas, the gods 4 of this 
 light, do not therefore by any means coincide with any of the 
 forms in which light is manifested in the universe. They are 
 neither sun, nor moon, nor stars, nor dawn, but the eternal 
 sustainers of this luminous life, which exists, as it were, behind 
 all these phenomena." 
 
 The names of the six Adityas are Mitra, Aryaman, Bhaga, 
 Varuwa, Daksha, and Ansa. Daksha is frequently excluded, 
 and Indra, Savitri (the sun), and Dhatri are added. Those of 
 the twelve Adityas are variously given, but many of them are 
 names of the sun. 
 
 ADITYA PUKAiVA. One of the eighteen Upa-pura?zas. 
 
 AGASTI, AGASTYA. A iftshi, the reputed author of several 
 hymns in the iZig-veda, and a very celebrated personage in 
 Hindu story. He and Vasishftia are said in the i?ig-veda to be 
 the offspring of Mitra and Varu?ia, whose seed fell from them at 
 the sight of Urvasi; and the commentator Sayawa adds that 
 Agastya was born in a water-jar as "a fish of great lustre," 
 whence he was called Kalasi-suta, Kumbha -sambhava, and 
 Ghafodbhava. Prom his parentage he was called Maitra-vanmi 
 and Aurvasiya ; and as he was very small when he was born, 
 not more than a span in length, he was called Mana. Though 
 he is thus associated in his birth with Vasishftia, he is evidently 
 later in date, and he is not one of the Prajapatis. His name. 
 
AGASTYA. 
 
 5 
 
 Agastya, is derived by a forced etymology from a fable which 
 represents him as having commanded the Yindhya mountains to 
 prostrate themselves before him, through which they lost their 
 primeval altitude; or rather, perhaps, the fable has been invented 
 to account for his name. This miracle has obtained for him the 
 epithet Vindhya-kuYa; and he acquired another name, Pitabdhi, 
 or Samudra-chuluka, ' Ocean drinker/ from another fable, 
 according to which he drank up the ocean because it had 
 offended him, and because he wished to help the gods in their 
 wars with the Daityas when the latter had hidden themselves in 
 the waters. He was afterwards made regent of the star Canopus, 
 which bears his name. The Purawas represent him as being the 
 son of Pulastya, the sage from whom the Eakshasas sprang. He 
 was one of the narrators of the Brahma Purawa and also a writer 
 on medicine. 
 
 The Maha-bharata relates a legend respecting the creation of 
 his wife. It says that Agastya saw his ancestors suspended by 
 their heels in a pit, and was told by them that they could be 
 rescued only by his begetting a son. Thereupon he formed a 
 girl out of the most graceful parts of different animals and 
 passed her secretly into the palace of the king of Vidarbha. 
 There the child grew up as a daughter of the king, and was 
 demanded in marriage by Agastya. Much against his will the 
 king was constrained to consent, and she became the wife of the 
 sage. She was named Lopa-mudra, because the animals had 
 been subjected to loss (lopa) by her engrossing their distinctive 
 beauties, as the eyes of the deer, &c. She was also called 
 Kausitaki and Vara-prada. The same poem also tells a story 
 exhibiting his superhuman power, by which he turned King 
 Nahusha into a serpent and afterwards restored him to his 
 proper form. See Nahusha. 
 
 It is in the Bamayawa that Agastya makes the most distin- 
 guished figure. He dwelt in a hermitage on Mount Kunjara, 
 situated in a most beautiful country to the south of the Vindhya 
 mountains, and was chief of the hermits of the south. He kept 
 the Eakshasas who infested the south under control, so that the 
 country was "only gazed upon and not possessed by them." 
 His power over them is illustrated by a legend which represents 
 him as eating up a Rakshasa named Vatapi who assumed the 
 form of a ram, and as destroying by a flash of his eye the 
 
6 
 
 A GHASURA—A GNI. 
 
 Rakshasa's brother, Ilvala, who attempted to avenge him. (See 
 Vatapi) Rama in his exile wandered to the hermitage of 
 Agastya with Sita and Lakshma?ia. The sage received him with 
 the greatest kindness, and became his friend, adviser, and pro- 
 tector. He gave him the bow of Vishnu ; and when Rama was 
 restored to his kingdom, the sage accompanied him to Ayodhya, 
 
 The name of Agastya holds a great place also in Tamil litera- 
 ture, and he is " venerated in the south as the first teacher of 
 science and literature to the primitive Dravirfian tribes; 7 ' so says 
 Dr. Caldwell, who thinks " we shall not greatly err in placing 
 the era of Agastya in the seventh, or at least in the sixth cen- 
 tury B.C." Wilson also had previously testified to the same 
 effect: "The traditions of the south of India ascribe to Agastya 
 a principal share in the formation of the Tamil language and 
 literature, and the general tenor of the legends relating to him 
 denotes his having been instrumental in the introduction of the 
 Hindu religion and literature into the Peninsula." 
 
 AGH ASURA. (Agha the Asura.) An Asura who was Kansa's 
 general. He assumed the form of a vast serpent, and Krishna's 
 companions, the cowherds, entered its mouth, mistaking it for a 
 mountain cavern : but Krishna rescued them. 
 
 AGNAYI. "Wife of Agni. She is seldom alluded to in the 
 Veda and is not of any importance. 
 
 AGNEYA. Son of Agni, a name of Karttikeya or Mars ; 
 also an appellation of the Muni Agastya and others. 
 
 AGNEYASTRA. < The weapon of fire.' Given by Bharad- 
 waja to Agnivesa, the son of Agni, and by him to Drona. A 
 similar weapon was, according to the Vishnu Purana, given by 
 the sage Aurva to his pupil King Sagara, and with it "he 
 conquered the tribes of barbarians who had invaded his patri- 
 monial possessions." 
 
 AGNEYA PURAiVA. See Agni Purana. 
 
 AGNI. (Nom. Agnis = Ignis.) Eire, one of the most ancient 
 and most sacred objects of Hindu worship. He appears in three 
 phases — in heaven as the sun, in mid-air as lightning, on earth 
 as ordinary fire. Agni is one of the chief deities of the Vedas, 
 and great numbers of the hymns are addressed to him, more 
 indeed than to any other god. He is one of the three great deities 
 — Agni, Vayn (or Indra), and Surya — who respectively preside 
 over earth, air, and sky, and arc all equal in dignity. "He is 
 
AGNI. 
 
 7 
 
 considered as the mediator between men and gods, as protector 
 of men and their homes, and as witness of their actions ; hence 
 his invocation at all solemn occasions, at the nuptial ceremony, 
 &c. Fire has ceased to be an object of worship, but is held in 
 honour for the part it performs in sacrifices." Agni is repre- 
 sented as having seven tongues, each of which has a distinct 
 name, for licking up the butter used in sacrifices. He is 
 guardian of the south-east quarter, being one of the eight loka- 
 palas (q.v.), and his region is called Pura-jyotis. 
 
 In a celebrated hymn of the Big- veda attributed to Vasish/ha, 
 Indra and other gods are called upon to destroy the Kravyads 
 ' the flesh-eaters/ or Eakshas enemies of the gocls. Agni himself 
 is also a Kravyad, and as such he takes an entirely different 
 character. He is represented under a form as hideous as Ihe 
 beings he is invoked to devour. He sharpens his two iron tusks, 
 puts his enemies into his mouth and swallows them. He heats the 
 edges ^of his shafts and sends them into the hearts of the Eakshas. 
 
 "He appears in the progress of mythological personifica- 
 tion as a son of Angiras, as a king of the PitWs or Manes, 
 as a Marut, as a grandson of Smdila, as one of the seven 
 sages or JSishis, during the reign of Tamasa the fourth Manu," 
 and as a star. In the Maha-bharata Agni is represented as hav- 
 ing exhausted his vigour by devouring too many oblations, and 
 desiring to consume the whole Khaw^ava forest as a means of 
 recruiting his strength. He was prevented by Indra, but having 
 obtained the assistance of 'Krishna, and Arjuna, he baffled Indra 
 and accomplished his object. In the Vish?zu Puraraa he is 
 called Abhimam, and the eldest son of Brahma. His wife was 
 Swaha; by her he had three sons, Pavaka, Pavamana, and #uchi, 
 and these had forty-five sons; altogether forty-nine persons, 
 identical with the forty-nine fires, which forty-nine fires the 
 Vayu Purafta endeavours to discriminate. He is described in 
 the Hari-vansa as clothed in black, having smoke for his stan- 
 dard and head-piece, and carrying a flaming javelin. He has 
 four hands, and is borne in a chariot drawn by red horses, and 
 the seven winds are the wheels of his car. He is accompanied 
 by a ram, and sometimes he is represented riding on that 
 animal. The representations of him vary. 
 
 The names and epithets of Agni are many — Yahni, Anala, 
 Pavaka, Vaiswanara, son of Viswanara, the sun; Abja-hasta, 
 
8 
 
 A GNI-DA GDHA S — AHAL YA. 
 
 ' lotus in hand ; ' Dhuma-ketu, ' whose sign is smoke \ 9 Hutasa 
 or Huta-bhuj, 1 devourer of offerings ; ' Suchi or #ukra, ' the 
 bright;' Eohitaswa, 'having red horses;' Chhaga-ratha, ' ram- 
 rider;' Jatavedas (q.v.); Sapta-jihva, ' seven-tongued;' Tomara- 
 dhara, 1 j avelin-bearer. ' 
 
 AGNI-DAGDHAS. Pitns, or Manes, who when alive kept 
 up the household flame and presented oblations with fire. Those 
 who did not do so were called An-agni dagdhas. See Pitns. 
 
 AGNI PUEAiVA. This Purawa derives its name from its 
 having been communicated originally by Agni, the deity of fire, 
 to the Muni Vasish/ha, for the purpose of instructing him in the 
 twofold knowledge of Brahma. Its contents are variously 
 specified as "'sixteen thousand, fifteen thousand, and fourteen 
 thousand stanzas." This work is devoted to the glorification 
 of $iva, but its contents are of a very varied and cyclopsedical 
 character. It has portions on ritual and mystic worship, 
 cosmical descriptions, chapters on the duties of kings and the 
 art of war, which have the appearance of being extracted from 
 some older work, a chapter on law from the text-book of 
 Yajnawalkya, some chapters on medicine from the Susruta, and 
 some treatises on rhetoric, prosody, and grammar according to the 
 rules of Pingala and Pacini. Its motley contents "exclude it 
 from any legitimate claims to be regarded as a Purawa, and prove 
 that its origin cannot be very remote." The text of this Purawa 
 is now in course of publication in the Bibliotheca Indica, edited 
 by Kajendra Lai Mitra. 
 
 AGNISHWATTAS. Pitns or Manes of the gods, who 
 when living upon earth did not maintain their domestic fires 
 or offer burnt-sacrifices. According to some authorities they 
 were descendants of Marlchi. They are also identified with the 
 seasons. See Pitns. 
 
 AGiNTVE/SA. A sage, the son of Agni, and an early writer 
 on medicine. 
 
 AHAL Y A. Wife of the Bishi Gautama, and a very beautiful 
 woman. In the Eamayawa it is stated that she was the first 
 woman made by Brahma, and that he gave her to Gautama. 
 She was seduced by Indra, who had to suffer for his adultery. 
 One version of the Eamaya?ia represents her as knowing the 
 god and being flattered by his condescension ; but another ver- 
 sion states that the god assumed the form of her husband, and 
 
AHI—AJA. 
 
 9 
 
 so deceived her. Another story is that Indra secured the help 
 of the moon, who assumed the form of a cock and crowed at 
 midnight. This roused Gautama to his morning's devotions, when 
 Indra went in and took his place. Gautama expelled Ahalya 
 from his hermitage, and deprived her of her prerogative of being 
 the most beautiful woman in the world, or, according to another 
 statement, he rendered her invisible. She was restored to her 
 natural state by Kama and reconciled to her husband. This 
 seduction is explained mythically by Kumarila Eha^a as Indra 
 (the sun's) carrying away the shades of night — the name Ahalya, 
 by a strained etymology, being made to signify ' night.' 
 
 AHI. A serpent. A name of Yntra, the Vedic demon of 
 drought : but Ahi and Yntra are sometimes " distinct, and mean, 
 most probably, differently formed clouds." — Wilson. 
 
 AHI-CHHATEA, AHI-KSHETEA. A city mentioned in 
 the Maha-bharata as lying north of the Ganges, and as being the 
 capital of Northern Panchala. It is apparently the Adisadra of 
 Ptolemy, and its remains are visible near Eam-nagar. 
 
 AINDEI. ' Son of Indra.' An appellation of Arjuna. 
 
 AIEAYATA. 6 A fine elephant.' An elephant produced at 
 the churning of the ocean, and appropriated by the god Indra. 
 The derivation of this name is referred to the word Iravat, 
 signifying ' produced from water.' He is guardian of one of the 
 points of the compass. See Loka-pala. 
 
 AITAEEYA. The name of a Brahma^a, an Arawyaka, and 
 an Upanishad of the i?ig-veda. The Brahma^a has been edited 
 and translated by Dr. Haug ; the text of the Ara^yaka has been 
 published in the Bibliotheca Indica by Eajendra Lala, and there 
 is another edition. The Upanishad has been translated by Dr. 
 Eoer in the same series. " The Aitareya Ara^yaka consists of five 
 books, each of which is called Arawyaka. The second and third 
 books form a separate Upanishad, and a still further subdivision 
 here takes place, inasmuch as the four last sections of the second 
 book, which are particularly consonant with the doctrines of the 
 Vedanta system, pass as the Aitareyopanishad."— Weber. 
 
 A J A. 4 Unborn.' An epithet applied to many of the gods. 
 A prince of the Solar race, sometimes said to be the son of 
 Eaghu, at others the son of Dillpa, son of Eaghu. He was 
 the husband chosen at her swayam-vara by Indumati, daughter 
 of the Raja of Yidarbha, and was the father of Dasaratha and 
 
IO 
 
 AJ AG A VA—ALAKA. 
 
 grandfather of Rama. The Raghu-vansa relates how on his way 
 to the swayam-vara he was annoyed by a wild elephant and 
 ordered it to be shot. When the elephant was mortally wounded, 
 a beautiful figure issued from it, which declared itself a gand- 
 harva who had been transformed into a mad elephant for derid- 
 ing a holy man. The gandharva was delivered, as it had been 
 foretold to him, by Aja, and he gave the prince some arrows 
 which enabled him to excel in the contest at the swayam-vara. 
 When Dai-aratha grew up, Aja ascended to Indra's heaven. 
 
 AJAGAVA. The ' primitive bow ' of £iva, which fell from 
 heaven at the birth of Pnthu. 
 
 A JAMIL A. A Brahman of Kanauj, who married a slave and 
 had children, of whom he was very fond. 
 
 AJATA-&ATRTJ. * One whose enemy is unborn.' i. A 
 king of Kasi, mentioned in the Upanishads, who was very 
 learned, and, although a Kshatriya, instructed the Brahman 
 Gargya-balaki. 2. A name of $iva. 3. Of Yudhi-sbihira. 4. 
 A king of Mathura who reigned in the time of Buddha. 
 
 AJAYA-PALA. Author of a Sanskn't vocabulary of some 
 repute. 
 
 AJIGARTTA. A Brahman Rtsiii who sold his son $unaA- 
 sephas to be a sacrifice. 
 
 AJITA. 6 Unconquered. ' A title given to Vish?zu, #iva, 
 and many others. There were classes of gods bearing this name 
 in several Manwantaras. 
 
 AKRtJRA. A Yadava and uncle of Kn'slma. He was son 
 of #wa-phalka and Gandini. It was he who took Kn'shrca and 
 Rama to Mathura when the former broke the great bow. He is 
 chiefly noted as being the holder of the Syamantaka gem. 
 
 AKSHA. The eldest son of Ravana, slain by Hanuman. 
 Also a name of Garucfe. 
 
 AKSHAMALA. A name of Arundhati (q.v.). 
 
 AKULT. An Asura priest. See Kilatakuli. 
 
 AKUPARA. A tortoise or turtle. The tortoise on which the 
 earth rests. 
 
 AKUTI. A daughter of Manu Swayambhuva and £ata-rupa, 
 whom he gave to the patriarch Ruchi. She bore twins, Yajna 
 and Dakshi?za, who became husband and wife and had twelve 
 sons, the deities called Yamas. 
 
 ALAKA. The capital of Kuvera and the abode of the 
 
ALA KA -NA NDA — A MARU-SA TAKA. 
 
 1 1 
 
 gandharvas on Mount Meru. It is also called Yasu-dharn, 
 Yasu-sthali, and Prabha, 
 
 ALAKA-NAKDA. One of the four branches of the river 
 Ganga, which flows south to the country of Bharata. This is 
 said by the Vaislmavas to be the terrestrial Ganga which #iva 
 received upon his head. 
 
 ALAMBUSHA. A great Eakshasa worsted by Satyaki in 
 the great war of the Maha-bharata, and finally killed by Ghafot- 
 kacha. He is said to be a son of Eishjasringa. 
 
 ALAYUDHA. A Eakshasa killed after a fierce combat by 
 Ghafotkacha in the war of the Maha-bharata (Fauche, ix. 278). 
 
 AMAEA-KAiVTAKA < Peak of the immortals.' A place 
 of pilgrimage in the table-land east of the Vindhyas. 
 
 AMAEA-KOSHA. This title may be read in two ways— < the 
 immortal vocabulary/ or, more appropriately, 6 the' vocabulary of 
 Amara or Amara Sinha.' " The oldest vocabulary hitherto known, 
 and one of the most celebrated vocabularies of the classical 
 Sanskrit." It has been the subject of a great number of com- 
 mentaries. The text has been often printed. There is an 
 edition published in India with an English interpretation and 
 annotations by Colebrooke, and the text with a French transla- 
 tion has been printed by Deslongchamps. 
 
 AMAEA SINHA- The author of the vocabulary called 
 Amara-kosha. He was one of the nine gems of the court of 
 Vikrama. (See Nava-ratna. ) Wilson inclines to place him in the 
 first century b.c. Lassen places him about the middle of the 
 third century a.d., and others incline to bring him down later. 
 
 AMAEA V ATI. The capital of Indra's heaven, renowned for 
 its greatness and splendour. It is situated somewhere in the 
 vicinity of Meru. It is sometimes called Deva-pura, ' city of the 
 gods,' and Pusha-bhasa, 'sun-splendour.' 
 
 AMAEESWAEA. 'Lord of the immortals.' A title of 
 Vishnu, /Siva, and Indra. Name of one of the twelve great 
 lingas. See Linga. 
 
 AMAEU-SATAKA. A poem consisting of a hundred stanzas 
 written by a king named Amaru, but by some attributed to the 
 philosopher #ankara, who assumed the dead form of that king 
 for the purpose of conversing with his widow. The verses are 
 of an erotic character, but, like many others of the same kind, a 
 religious or philosophical interpretation has been found for them. 
 
12 
 
 AMBA—AMRITA. 
 
 There is a translation in French by Apudy with the text, and 
 a translation in German by Eiickert. 
 
 AMBA. ' Mother.' i. A name of Durga. 2. The eldest 
 /laughter of a king of KasL She and her sisters Ambika and 
 Ambalika were carried off by Bhishma to be the wives of Vichitra- 
 virya. Amba had been previously betrothed to a Baja of Salwa, 
 and Bhishma sent her to him, but the Baja rejected her because 
 she had been in another man's house. She retired to the forest 
 and engaged in devotion to obtain revenge of Bhishma. Siva 
 favoured her, and promised her the desired vengeance in another 
 birth. Then she ascended the pile and was born again as Sik- 
 \\mdm, who slew Bhishma. 
 
 AMBALIKA. The younger widow of Vichitra-virya and 
 mother of Pa%c£u by Vyasa. See Maha-bharata. 
 
 AMBABISHA. 1. A king of Ayodhya, twenty-eighth in 
 descent from Ikshwaku. (See $una/£sephas. ) 2. An appellation 
 of Siva. 3. Name of one of the eighteen hells. 
 
 AMBASHTHA. A military people inhabiting a country of 
 the same name in the middle of the Panjab ; probably the 
 'A/^Saffra/ of Ptolemy. 2. The medical tribe in Manu. 
 
 AMBIKA. 1. A sister of Budra, but in later times identified 
 with Uma. 2. Elder widow of Vichitra-virya and mother of 
 Dhnta-rashfra by Vyasa. See Maha-bharata. 
 
 AMBIKEYA. A metronymic applicable to Ganesa, Skanda, 
 and Dhnta-rashfra. 
 
 AMNAYA. Sacred tradition. The Vedas in the aggregate. 
 
 AMitfTA. ' Immortal. ' A god. The water of life. The 
 term was known to the Yedas, and seems to have been applied 
 to various things offered in sacrifice, but more especially to the 
 Soma juice. It is also called Mr-jara and Piyusha. In later 
 times it was the water of life produced at the churning of the 
 ocean by the gods and demons, the legend of which is told with 
 some variations in the BamayaTza, the Maha-bharata, and the 
 Pura^as. The gods, feeling their weakness, having been worsted 
 by the demons, and being, according to one authority, under the 
 ban of a holy sage, repaired to Vishmi, beseeching him for 
 renewed vigour and the gift of immortality. He directed them to 
 churn the ocean for the Amrita and other precious things which 
 had been lost. The story as told in the Vishmi Pura^a has been 
 rendered into verse by Professor Williams thus : — 
 
AM RITA, 
 
 " The gods addressed the mighty Vishnu thus — 
 * Conquered in battle by the evil demons, 
 We fly to thee for succour, soul of all ; 
 Pity, and by thy might deliver us ! ' 
 Hari, the lord, creator of the world, 
 Thus by the gods implored, all graciously 
 Keplied — ( Your strength shall be restored, ye gods : 
 Only accomplish what I now command. 
 Unite yourselves in peaceful combination 
 With these your foes ; collect all plants and herbs 
 Of diverse kinds from every quarter ; cast them 
 Into the sea of milk ; take Mandara, 
 The mountain, for a churning stick, and Vasuki, 
 The serpent, for a rope ; together churn 
 The ocean to produce the beverage — 
 Source of all strength and immortality — 
 Then reckon on my aid ; I will take care 
 Your foes shall share your toil, but not partake 
 In its reward, or drink th' immortal draught. ' 
 Tnus by the god of gods advised, the host 
 United in alliance with the demons. 
 Straightway they gathered various herbs and cast them 
 Into the waters, then they took the mountain 
 To serve as churning-staff, and next the snake 
 To serve as cord, and in the ocean's midst 
 Hari himself, present in tortoise-form, 
 Became a pivot for the churning- staff. 
 Then did they churn the sea of milk ; and first 
 Out of the waters rose the sacred Cow, 
 God- worshipped Surabhi, eternal fountain 
 Of milk and offerings of butter ; next, 
 While holy Siddhas wondered at the sight, 
 With eyes all rolling, Varuni uprose, 
 Goddess of wine. Then from the whirlpool sprang 
 Fair Parijata, tree of Paradise, delight 
 Of heavenly maidens, with its fragrant blossoms 
 Perfuming the whole world. Th' Apsarasas, 
 Troop of celestial nymphs, matchless in grace, 
 Perfect in loveliness, were next produced. 
 Then from the sea uprose the cool-rayed moon, 
 Which Maha-deva seized ; terrific poison 
 Next issued from the waters ; this the snake-gods 
 Claimed as their own. Then, seated on a lotus, 
 Beauty's bright goddess, peerless Sii, arose 
 Out of the waves ; and with her, robed in white, 
 Came forth Dhanwantari, the gods' physician. 
 
ANADHRISHTI- ANARGHA RAGHA VA. 
 
 High in his hand he bore the cup of nectar- 
 Life-giving draught— longed for by gods and demons. 
 Then had the demons forcibly borne off 
 The cup, and drained the precious beverage. 
 Had not the mighty Vishnu interposed. 
 Bewildering them, he gave it to the gods ; 
 Whereat, incensed, the demon troops assailed 
 The host of heaven, but they with strength renewed, 
 Quaffing the draught, struck down their foes, who fell 
 Headlong through space to lowest depths of hell ! " 
 There is an elaborate article on the subject in Goldstiicker's 
 Dictionary. In after-times, Vishnu's bird Garuda is said to 
 have stolen the Amn'ta, but it was recovered by Indra. 
 
 ANADHi^/SHTI. A son of Ugrasena and general of the 
 Yadavas. 
 
 ANAKA-DUNDUBHI. < Drums.' A name of Vasu-deva, who 
 was so called because the drums of heaven resounded at his birth. 
 
 ANAKDA. 'Joy, happiness.' An appellation of A^iva, also 
 of Bala-rama. 
 
 ANANDA GIRL A follower of #ankaracharya, and a 
 teacher and expositor of his doctrines. He -was the author of a 
 Sankara-vijaya, and lived about the tenth century. 
 
 ANAKDA-LAHAEL 4 The wave of joy.' A poem attributed 
 to #ankaracharya. It is a hymn of praise addressed to Parvati, 
 consort of #iva, mixed up with mystical doctrine. It has been 
 translated into French by Troyer as LOnde de Beatitude. 
 
 ANANGA. 6 The bodiless.' A name of Kama, god of love. 
 
 AIDANT A. 'The infinite.' A name of the serpent Sesha. 
 The term is also applied to Vishnu and other deities. 
 
 ANARAiVTA. A descendant of Ikshwaku and king of 
 Ayodhya. According to the Ramayana, many kings submitted 
 to Ravana without fighting, but when Anaranya was summoned 
 to fight or submit, he preferred to fight. His army was over- 
 come and he was thrown from his chariot. Ravana triumphed 
 over his prostrate foe, who retorted that he had been beaten by 
 fate, not by Rava??a, and predicted the death of Ravana at the 
 hands of Rama, a descendant of Anaranya. 
 
 AJNTARGHA RAGHA V A. A drama in seven acts by Murari 
 Misra, possibly written in the thirteenth or fourteenth century. 
 Raghava or Rama is the hero of the piece. " It has no dramatic 
 merit, being deficient in character, action, situation, and interest 
 
A N-AR YA —A NGA DA . 
 
 15 
 
 As a poem it presents occasionally poetic thoughts, but they are 
 very few, and are lost amid pages of flat commonplace, quaint 
 conceit, hyperbolical extravagance, and obscure mythology." — 
 Wilson. It is also called, after its author, Murari JSTaYaka. 
 
 AN-ARYA. ' Unworthy, vile/ People who were not Aryans, 
 barbarians of other races and religion. 
 
 ANASUYA. 4 Charity/ Wife of the Mkhi AfcriL In the 
 Ramayawa she appears living with her husband in a hermitage 
 in the forest south of Chitra-kuia. She was very pious and 
 given to austere devotion, through which she had obtained 
 miraculous powers. When Sita visited her and her husband, 
 she was very attentive and kind, and gave Sita an ointment 
 which was to keep her beautiful for ever. She was mother of 
 the irascible sage Durvasas. A friend of Sakuntala. 
 
 ANDHAKA. 1. A demon, son of Kasyapa and Diti, with a 
 thousand arms and heads, two thousand eyes and feet, and called 
 Andhaka because he walked like a blind man, although he saw 
 very well. He was slain by Siva when he attempted to carry 
 off the Parijata tree from Swarga. From this feat Siva obtained 
 the appellation Andhaka-ripu, ' foe of Andhaka.' 2. A grand- 
 son of Krosh^ri and son of Yudhajit, of the Yadava race, 
 who, together with his brother Vnshwi, is the ancestor of the 
 celebrated family of Andhaka- Vn'slmis. 3. The name was borne 
 by many others of less note. 
 
 ANDHRA, ANDHRA. Name of a country and people in 
 the south of India, the country of Telingana. It was the seat 
 of a powerful dynasty, and the people were known to Pliny as 
 gens Andarce. 
 
 ANDHRA-BHB.ZTYA. A dynasty of kings that reigned in 
 Magadha somewhere about the beginning of the Christian era. 
 The name seems to indicate that its founder was a native of 
 Andhra, now Telingana. 
 
 ANGA. 1. The country of Bengal proper about Bhagalpur. 
 Its capital was Champa, or Champa-purl. (See Anu.) 2. A sup- 
 plement to the Yedas. See Yedanga. 
 
 ANGADA. 1. Son of Lakshmawa and king of Angadi, 
 capital of a country near the Himalaya. 2. Son of Gada (brother 
 of Krishna) by Yrihati. 3. Son of Bali, the monkey king of Kish- 
 kindhya. He was protected by Rama, and fought on his side 
 against Rava??a. 
 
i6 
 
 A NGIRA S — A NGIRA SAS. 
 
 ANGIRAS. A Bishi to whom many hymns of the i?ig-veda 
 
 are attributed. He was one of the seven Maharshis or great 
 fiishis, and also one of the ten Prajapatis or progenitors of man- 
 kind. In later times Angiras was one of the inspired lawgivers, 
 and also a writer on astronomy. As an astronomical personifica- 
 tion he is Brihaspati, the regent of the planet Jupiter, or the 
 planet itself. He was also called "the priest of the gods," and 
 "the lord of sacrifice." There is much ambiguity about the 
 name. It comes from the same root as agni, 6 fire,' and resembles 
 that word in sound. This may be the reason why the name 
 Angiras is used as an epithet or synonyme of Agni. The name 
 is also employed as an epithet for the father of 3^-gni, and it is 
 found more especially connected with the hymns addressed to 
 Agni, Indra, and the luminous deities. According to one state- 
 ment, Angiras was the son of Uru by Agneyi, the daughter of 
 Agni, although, as above stated, the name is sometimes given to 
 the father of Agni. Another account represents that he was 
 borii from the mouth of Brahma. His wives were Smriti, 
 6 memory, ' daughter of Daksha ; #raddha , £ faith,' daughter of 
 Kardama ; and Swadha 6 oblation,' and SatT, ' truth,' two other 
 daughters of Daksha. His daughters were the jSichas or Yaidik 
 hymns, and his sons were the Manes called Havishmats. But he 
 had other sons and daughters, and among the former were 
 Utathya, Brihaspati, and Markawcfeya. According to the Bhaga- 
 vata Purawa " he begot sons possessing Brahmanical glory on the 
 wife of Rathl-tara, a Kshatriya who was childless, and these 
 persons were afterwards called descendants of Angiras." 
 
 ANGIRAS AS, ANGIRASES. Descendants of Angiras. 
 " They share in the nature of the legends attributed to Angiras. 
 Angiras being the father of Agni, they are considered as 
 descendants of Agni himself, who is also called the first of 
 the Angirasas. Like Angiras, they occur in hymns addressed to 
 the luminous deities, and, at a later period, they become for the 
 most part personifications of light, of luminous bodies, of divi- 
 sions of time, of celestial phenomena, and fires adapted to 
 peculiar occasions, as the full and change of the moon, or to 
 particular rites, as the Aswa-medha, Raja-suya, &c." — Goldstucker. 
 In the #atapatha Brahmawa they and the Adityas are said to 
 have descended from Prajapati, and that " they strove together 
 for the priority in ascending to heaven." 
 
ANGIRA SA S — A NS UMA T. 
 
 17 
 
 Some descendants of Angiras by the Kshatriya wife of a 
 childless king are mentioned in the Purawas as two tribes of 
 Angirasas who were Brahmans as well as Kshatriyas. 
 
 The hymns of the Atharva-veda are called Angirasas, and the 
 descendants of Angiras were specially charged with the protec- 
 tion of sacrifices performed in accordance with the Atharva-veda. 
 From this cause, or from their being associated with the descen- 
 dants of Atharvan, they were called distinctively Atharvangirasas. 
 
 ANGIRASAS. A class of Pitris (q.v.). 
 
 ANIL A. < The wind/ See Vayu. 
 
 ANILAS. A gawa or class of deities, forty-nine in number, 
 connected with Anila, the wind. 
 
 ANIMISHA. ' Who does not wink.' A general epithet of 
 all gods. 
 
 ANIRUDDHA. i Uncontrolled.' Son of Pradyumna and 
 grandson of Krishna. He married his cousin, Su-bhadra. A 
 Daitya princess named Usha, daughter of Ba%a, fell in love with 
 him, and had him brought by magic influence to her apartments 
 in her father's city of Sonita-pura. Bawa sent some guards to 
 seize him, but the valiant youth, taking an iron club, slew his 
 assailants. Ba%a then brought his magic powers to bear and 
 secured him. On discovering whither Aniruddha had been 
 carried, Krishna, Bala-rama, and Pradyumna went to rescue 
 him. A great battle was fought ; Ba>ia was aided by Siva, and 
 by Skanda, god of war, the former of whom was overcome by 
 Krishna, and the latter was wounded by Garue?a and Pradyumna. 
 Bam was defeated, but his life was spared at the intercession 
 of A$iva, and Aniruddha was carried home to Dwaraka with 
 Usha as his wife. He is also called Jhashanka and Usha-pati. 
 He had a son named Yajra. 
 
 AN J AN A. 1. The elephant of the west or south-west quarter. 
 2. A serpent with many heads descended from Kadru. 
 
 ANJANA. Mother of Hanumat by Vayu, god of the wind. 
 
 ANNA-PUR A 7 A. ' Pull of food. ' A form of Durga, worshipped 
 for her power of giving food Cf. the Roman Anna Perenna. 
 
 ANSUMAT, ANSUMAN. Son of Asamanjas and grandson 
 of Sagara. He brought back to earth the horse which had been 
 carried off from Sagara's Aswa-medha sacrifice, and he discovered 
 the remains of that king's sixty thousand sons, who had been 
 killed by the fire of the wrath of Kapila. 
 
 B 
 
i8 
 
 ANTAKA—APARNA. 
 
 ANTAKA. ' The ender.' A name of Yama, judge of the dead. 
 
 ANTAKlKSHA. The atmosphere or firmament between 
 heaven and earth, the sphere of the Gandharvas, Apsarases, and 
 Yakshas. 
 
 ANTAKYEDl. The Doab or country between the Ganges 
 and the Jumna. 
 
 ANU. Son of King Yayati by his wife Sarmishftia, a Daitya 
 princess. He refused to exchange his youthful vigour for the 
 curse of decrepitude passed upon his father, and in consequence 
 his father cursed him that his posterity should not possess 
 dominion. Notwithstanding this, he had a long series of de- 
 scendants, and among them were Anga, Banga, Kalinga, &c, 
 who gave their names to the countries they dwelt in. 
 
 ANUKKAMAYT, ANUKKAMAYIKA. An index or table 
 of contents, particularly of a Yeda. The Anukrama?iis of the 
 Yedas follow the order of each Sanhita, and assign a poet, a 
 metre, and a deity to each hymn or prayer. There are several 
 extant. 
 
 ANUMATI. The moon on its fifteenth day, when just short 
 of its full. In this stage it is personified and worshipped as a 
 
 goddess. 
 
 ANUaSAKA. A Kakshasa or other demon. 
 
 ANUYINDA. A king of Ujjayim. See Yinda. 
 
 APAKANTA. ' On the western border.' A country which 
 is named in the Yishwu Purawa in association with countries in 
 the north; and the Yayu Purawa reads the name as Aparita, 
 which Wilson says is a northern nation. The Hari-vansa, how- 
 ever, mentions it as "a country conquered by Parasu-rama from 
 the ocean," and upon this the translator Langlois observes : 
 " Tradition records that Parasu-rama besought Yanma, god of 
 the sea, to grant him a land which he might bestow upon the 
 Brahmans in expiation of the blood of the Kshatriyas. Yaru^a 
 withdrew his waves from the heights of Gokama (near 
 Mangalore) down to Cape Comorin" (As. Researches, v. i). 
 This agrees with the traditions concerning Parasu-rama and 
 Malabar, but it is not at all clear how a gift of territory to 
 Brahmans could expiate the slaughter of the Kshatriyas by a 
 Brahman and in behalf of Brahmans. 
 
 APAKYA. According to the Hari-vansa, the eldest daughter 
 of Himavat and Mena. She and her two sisters, Eka-par^a and 
 
A PA S TA M BA — A PSA RA S. 
 
 19 
 
 Eka-paYala, gave themselves up to austerity and practised 
 extraordinary abstinence ; but while her sisters lived, as their 
 names denote, upon one leaf or on one pa/ala (Bignonia) re- 
 spectively, Apama managed to subsist upon nothing, and even 
 lived without a leaf (a-parna). This so distressed her mother 
 that she cried out in deprecation, 'U-ma,' 'Oh, don't.' Apar?za 
 thus became the beautiful Uma, the wife of $iva. 
 
 APASTAMBA. An ancient writer on ritual and law, 
 author of Sutras connected with the Black Yajur-veda and of a 
 Dharma-sastra. He is often quoted in law-books. Two recen- 
 sions of the Taittiriya Sanhita are ascribed to him or his school. 
 The Sutras have been translated by Biihler, and are being re- 
 printed in the Sacred Books of the East by Max Muller. 
 
 APAVA. 'Who sports in the waters.' A name of the 
 same import as Narayana, and having a similar though not an 
 identical application. According to the Brahma Pura?za and the 
 Hari-vansa, Apava performed the office of the creator Brahma, 
 and divided himself into two parts, male and female, the former 
 begetting offspring upon the latter. The result was the produc- 
 tion of Vishnu, who created Viraj, who brought the first man 
 into the world. According to the Maha-bharata, Apava is a name 
 of the Prajapati Vasish£ha. The name of Apava is of late intro- 
 duction and has been vaguely used. Wilson says : " According 
 to the commentator, the first stage was the creation of Apava or 
 Vasishftia or Viraj by Vishmi, through the agency of Brahma, 
 and the next was that of the creation of Manu by Viraj." 
 
 APSARAS. The Apsarases are the celebrated nymphs of 
 Indra's heaven. The name, which signifies c moving in the water,' 
 has some analogy to that of Aphrodite. They are not prominent 
 in the Vedas, but Urvasi and a few others are mentioned. In 
 Manu they are said to be the creations of the seven Manus. In 
 the epic poems they become prominent, and the Ramaya^a and 
 the Purawas attribute their origin to the churning of the ocean. 
 (See Amnta.) It is said that when they came forth from the 
 waters neither the gods nor the Asuras would have them for 
 wives, so they became common to all. They have the appella- 
 tions of Suranganas, 6 wives of the gods,' and Sumad-atmajas, 
 'daughters of pleasure.' 
 
 " Then from the agitated deep up sprung 
 The legion of Apsarases, so named 
 
20 
 
 APSARAS-ARANYAKA. 
 
 That to the watery element they owed 
 Their being. Myriads were they born, and all 
 In vesture heavenly clad, and heavenly gems : 
 Yet more divine their native semblance, rich 
 With all the gifts of grace, of youth and beauty. 
 A train innumerous followed ; yet thus fair, 
 Nor god nor demon sought their wedded love : 
 Thus Eaghava ! they still remain — their charms 
 The common treasure of the host of heaven." 
 
 — (Ramdyana) Wilson. 
 
 In the Purawas various ga^as or classes of them are mentioned 
 with distinctive names. The Yayu Purawa enumerates fourteen, 
 the Hari-vansa seven classes. They are again distinguished as 
 being daivika,, 'divine/ oilaukika, c worldly.' The former are said 
 to be ten in number and the latter thirty-four, and these are the 
 heavenly charmers who fascinated heroes, as Urvasi, and allured 
 austere sages from their devotions and penances, as Menaka and 
 Eambha. The Kasi-kha^a says " there are thirty-five millions 
 of them, but only one thousand and sixty are the principal." 
 The Apsarases, then, are fairy like beings, beautiful and volup- 
 tuous. They are the wives or the mistresses of the Gandharvas, 
 and are not prudish in the dispensation of their favours. Their . 
 amours on earth have been numerous, and they are the rewards 
 in Indra's paradise held out to heroes who fall in battle. They 
 have the power of changing their forms ; they are fond of dice, 
 and give luck to whom they favour. In the Atharva^veda they 
 are not so amiable ; they are supposed to produce madness (love's 
 madness 1 ?), and so there are charms and incantations for use 
 against them. There is a long and exhaustive article on the 
 Apsarases in Goldstiicker's Dictionary, from which much of 
 the above has been adapted. As regards their origin he makes 
 the following speculative observations: — "Originally these 
 divinities seem to have been personifications of the vapours 
 which are attracted by the sun and form into mist or clouds ; 
 their character may be thus interpreted in the few hymns of the 
 itig-veda where mention is made of them. At a subsequent 
 period . . . (their attributes expanding with those of their 
 associates the Gandharvas), they became divinities which repre- 
 sent phenomena or objects both of a physical and ethical kind 
 closely associated with that life " (the elementary life of heaven). 
 
 AEAiVYAKA. 6 Belonging to the forest.' Certain religious 
 
ARANYANI—ARJUNA, 
 
 21 
 
 and philosophical writings which expound the mystical sense 
 of the ceremonies, discuss the nature of God, &c. They are 
 attached to the Brahma?? as, and intended for study in the 
 forest by Brahmans who have retired from the distractions, of the 
 world. There are four of them extant : i. Brihad; 2. Taittiriya; 
 3. Aitareya ; and 4. Kaushitaki Aranyaka. The Ara??yakas are 
 closely connected with the Upanishads, and the names are 
 occasionally used interchangeably: thus the Brihad is called 
 indifferently Brihad Ara/?yaka or Brihad Aranyaka Upani- 
 shad ; it is attached to the #atapatha Brahma?za. The Aitareya 
 Upanishad is a part of the Aitareya Brahmana, and the Kaushi- 
 taki Aranyaka consists of three chapters, of which the third is the 
 Kaushitaki Upanishad. " Traces of modern ideas (says Max 
 Miiller) are not wanting in the Ara?zyakas, and the very fact 
 that they are destined for a class of men who had retired from 
 the world in order to give themselves up to the contemplation of 
 the highest problems, shows an advanced and already declining 
 and decaying society, not unlike the monastic age of the 
 Christian world." " In one sense the Ara?iyakas are old, for they 
 reflect the very dawn of thought ; in another they are modern, 
 for they speak of that dawn with all the experience of a past 
 day. There are passages in these works unequalled in any 
 language for grandeur, boldness, and simplicity. These passages 
 are the relics of a better age. But the generation which became 
 the chronicler of those Titanic wars of thought was a small race ; 
 they were dwarfs, measuring the footsteps of departed giants/' 
 
 AEANYAA r l. In the i?ig-veda, the goddess of woods and 
 forests. 
 
 AEBUDA. Mount Abu. Name of the people living in the 
 vicinity of that mountain. 
 
 AEBUDA. * A serpent.' Name of an Asura slain by Indra. 
 
 AEDHA-lsrAEI. c Half -woman.' A form in which >Siva is 
 represented as half-male and half-female, typifying the male and 
 female energies. There are several stories accounting for this 
 form. It is called also Ardhanarisa and Parangada. 
 
 AEISHTA. A Daitya, and son of Bali, who attacked Krishna 
 in the form of a savage bull, and was slain by him. 
 
 AEJUNA. ' White.' The name of the third Pandu prince. 
 All the five brothers were of divine paternity, and Arjuna's 
 father was Indra, hence he is called Aindri. A brave warrior, 
 
22 
 
 ARJUNA. 
 
 high-minded, generous, upright, and handsome, the most pro- 
 minent and the most amiable and interesting of the five brothers. 
 He was taught the use of arms by Drona, and was his favourite 
 pupil. By his skill in arms he won Draupadi at her Swayam- 
 vara. For an involuntary transgression he imposed upon him- 
 self twelve years' exile from his family, and during that time 
 he visited Parasu-rama, who gave him instruction in the use of 
 arms. He at this period formed a connection with Ulupi, a 
 Naga princess, and by her had a son named Iravat. He also 
 married Chitrangada, the daughter of the king of Mampura, by 
 whom he had a son named Babhru-vahana. He visited Krishna 
 at Dwaraka, and there he married Su-bhadra, the sister of 
 Krishna. (See Su-bhadra.) By her he had a son named 
 Abhimanyu. Afterwards he obtained the bow Gmdiva, from 
 the god Agni, with which to fight against Indra, and he assisted 
 Agni in burning the Khanrfava forest. When Yudhi-shftiira 
 lost the kingdom by gambling, and the five brother? went into 
 exile for thirteen years, Arjuna proceeded on a pilgrimage to 
 the Himalayas to propitiate the gods, and to obtain from them 
 celestial weapons for use in the contemplated war against the 
 Kauravas. There he fought with $iva, who appeared in the 
 guise of a Kirata or mountaineer ; but Arjuna, having found 
 out the true character of his adversary, worshipped him, and #iva 
 gave him the pasupata, one of his most powerful weapons. 
 Indra, Yaruna, Yama, and Kuvera came to him, and also pre- 
 sented him with their own peculiar weapons. Indra, his father, 
 carried him in his car to his heaven and to his capital Amaravati, 
 where Arjuna spent some years in the practice of arms. Indra 
 sent him against the Daityas of the sea, whom he vanquished, 
 and then returned victorious to Indra, who " presented him 
 with a chain of gold and a diadem, and with a war-shell which 
 sounded like thunder.' 7 In the thirteenth year of exile he 
 entered the service of Kaja Yira/a, disguised as a eunuch, and 
 acted as music and dancing master, but in the end he took a 
 leading part in defeating the king's enemies, the king of Trigarta 
 and the Kaurava princes, many of whose leading warriors he 
 vanquished in single combat. Preparations for the great struggle 
 with the Kauravas now began. Arjuna obtained the personal 
 assistance of Krishna, who acted as his charioteer, and, before 
 the great battle began, related to him the Bhagavad-gita. On 
 
A RJ UNA — A R UNA . 
 
 ?3 
 
 the tenth day of the battle he mortally wounded Bhishma ; on 
 the twelfth he defeated Susarman and his four brothers ; on 
 the fourteenth he killed Jayadratha ; on the seventeenth, he 
 was so stung by some reproaches of his brother, Yudhi-shftiira, 
 that he would have killed him had not Krishna interposed. 
 On the same day he fought with Kama, who had made a vow 
 to slay him. He was near being vanquished when an accident 
 to Kama's chariot gave Arjuna the opportunity of killing him. 
 After the defeat of the Kauravas, Aswatthaman, son of Dro^a, 
 and two others, who were the sole survivors, made a night attack 
 on the camp of the Pa^cZavas, and murdered their children. 
 Arjuna pursued Aswatthaman, and made him give up the 
 precious jewel which he wore upon his head as an amulet. 
 When the horse intended for Yudhi-sh/ftiira's Aswa-medha sac- 
 rifice was let loose, Arjuna, with his army, followed it through 
 many cities and countries, and fought with many Rajas. He 
 entered the country of Trigarta, and had to fight his way through. 
 He fought also against Yajradatta, who had a famous elephant, 
 and against the Saindhavas. At the city of Mampura he fought 
 with his own son, Babhm-vahana, and was killed ; but he was 
 restored to life by a Naga charm supplied by his wife Ulupl. 
 Afterwards he penetrated into the Dakshina or south country, and 
 fought with the Mshadas and Dravirfians : then went westwards 
 to Gujarat, and finally conducted the horse back to Hastinapura, 
 where the great sacrifice was performed. He was subsequently 
 called to Dwaraka by Krishna amid the internecine struggles 
 of the Yadavas, .and there he performed the funeral ceremonies 
 of Yasudeva and of Krishna. Soon after this he retired from 
 the world to the Himalayas. (See Maha-bharata.) He had a 
 son named Ira vat by the serpent nymph Ulupi ; Babhru-vahana, 
 by the daughter of the king of Mampura, became king of that 
 country ; Abhimanyu, born of his wife Su-bhadra, was killed 
 in the great battle, but the kingdom of Hastinapura descended 
 to his son Parikshit. Arjuna has many appellations : Bibhatsu, 
 Guda-kesa, Dhananjaya, Jishmi, Kiri/in, Paka-sasani, Phalguna, 
 Savya-sachin, /Sweta-vahana, and Partha. 
 
 AKJUNA. Son of Knta-virya, king of the Haihayas. He 
 is better known under his patronymic Karta-virya (q.v.). 
 
 AKTHA-SASTKA. The useful arts. Mechanical science. 
 
 ARUAA. f Eed, rosy.' The dawn, personified as the charioteer 
 
24 A R UNDHA TI—AR YA VARTA. 
 
 of the sun. This is of later origin than the Yedic Ushas (q.v.). 
 He is said to be the son of Kasyapa and Kadru. He is also 
 called Eumra, ' tawny/ and by two epithets of which the mean- 
 ing is not obvious, An-uru, 6 thighless,' and Asmana, £ stony.' 
 
 AEUNDHATL The morning star, personified as the wife o£ 
 the i^'shi Yasish/ha, and a model of conjugal excellence. 
 
 AEUSHA, AEUSHl. < Red.' < A red horse.' In the Big- 
 veda the red horses or mares of the sun or of fire. The rising sun. 
 
 ARYAN, AEVA. 6 A horse.' One of the horses of the 
 moon. A fabulous animal, half-horse, half -bird, on which the 
 Daityas are supposed to ride. 
 
 ARYAYASU. See Eaibhya. 
 
 AEYA, AEYAJST. ' Loyal, faithful.' The name of the im- 
 migrant race from which all that is Hindu originated. The 
 name by which the people of the jftig-veda " called men of their 
 own stock and religion, in contradistinction to the Dasyus (or 
 Dasas), a term by which we either understand hostile demons 
 or the rude aboriginal tribes " of India, who were An-aryas. 
 
 ARYA-BHA7A. The earliest known Hindu writer on alge- 
 bra, and, according to Colebrooke, "if not the inventor, the 
 improver of that analysis," which has made but little advance in 
 India since. He was born, according to his own account, at 
 Kusuma-pura (Patna), in a.d. 476, and composed his first astro- 
 nomical work at the early age of twenty-three. His larger work, 
 the Arya Siddhdnta, was produced at a riper age. He is pro- 
 bably the Andubarius (Ardubarius ?) of the Chronichon Paschale, 
 and the Arjabahr of the Arabs. Two of his works, the Dasdglti- 
 sutra and Arydshtasata, have been edited by Kern under the 
 title of Aryabhafrya. See Whitney in Jour. Arner. Or. Society 
 for i860, Dr. Bhau Daji in J". B. A. S. for 1865, and Earth in 
 Bevue Critique for 1875. There is another and later astronomer 
 of the same name, distinguished as Laghu Arya-bha^a, i.e., Arya- 
 bha^a the Less. 
 
 AEYAMAK ' A bosom friend.' 1. Chief of the Pitns. 2. 
 One of the Adityas. 3. One of the Yiswe-devas. 
 
 AEYA SIDDHANTA. The system of astronomy founded 
 by Arya-bha^a in his work bearing this name. 
 
 AEYAYAETA. f The land of the Aryas.' The tract between 
 the Himalaya and the Yindhya ranges, from the eastern to the 
 western sea. — Mam. 
 
A SA MA NJA S— A SHTA VA KRA . 
 
 25 
 
 AS AM AN J AS. Son of Sagara and KesinL He was a wild 
 and wicked young man, and was abandoned by bis father, but 
 he succeeded him as king, and, according to the Hari-vansa, he 
 was afterwards famous for valour under the name of Panchajana. 
 
 ASANGA. Author of some verses in the Eig-yeda. He was 
 son of Playoga, but was changed into a woman by the curse of 
 the gods. He recovered his male form by repentance and the 
 favour of the Bishi Medhatithi, to whom he gave abundant 
 wealth, and addressed the verses preserved in the Yeda. 
 
 ASAKA. A Eakshasa or other demon. 
 
 ASH2AYAKKA. A Brahman, the son of Kaho<ia, whose 
 story is told in the Maha-bharata. Kaho^a married a daughter 
 of his preceptor, Uddalaka, but he was so devoted to study that 
 he neglected his wife. When she was far advanced in her 
 pregnancy, the unborn son was provoked at his father's neglect 
 of her, and rebuked him for it. Kaho^a was angry at the 
 child's impertinence, and condemned him to be born crooked ; so 
 he came forth with his eight (ashta) limbs crooked (vakra) ; hence 
 his name. Kaho^a went to a great sacrifice at the court of 
 Janaka, king of Mithila. There was present there a great 
 Buddhist sage, who challenged disputations, upon the under- 
 standing that whoever was overcome in argument should be 
 thrown into the river. This was the fate of many, and among 
 them of Kaho6?a, who was drowned. In his twelfth year Ash- 
 tavakra learned the manner of his father's death, and set out to 
 avenge him. The lad was possessed of great ability and wisdom. 
 He got the better of the sage who had worsted his father, and 
 insisted that the sage should be thrown into the water. The 
 sage then declared himself to be a son of Yaruwa, god of the 
 waters, who had sent him to obtain Brahmans for officiating at 
 a sacrifice by overpowering them in argument and throwing 
 them into the water. When all was explained and set right, 
 Kaho^a directed his son to bathe in the Samanga river, on doing 
 which the lad became perfectly straight. A story is told in the 
 Yislmu Purawa that Ashtavakra was standing in water perform- 
 ing penances when he was seen by some celestial nymphs and 
 worshipped by them. He was pleased, and told them to ask a 
 boon. They asked for the best of men as a husband. He came 
 out of the water and offered himself. When they saw him, 
 ugly and crooked in eight places, they laughed in derision. He 
 
26 
 
 A SIKNI—A SOKA . 
 
 was angry, and as lie could not recall his blessing, lie said that, 
 after obtaining it, they should fall into the hands of thieves. 
 
 ASIKNl. The Yedic name of the Chinab, and probably the 
 origin of the classic Akesines. 
 
 A-&IKAS. ' Headless.' Spirits or beings without heads. 
 
 A/SMAKA. Son of Madayanti, the wife of Kalmasha-pada 
 or Saudasa. See Kalmasha-pada. 
 
 A#OKA. A celebrated king of the Maurya dynasty of 
 Magadha, and grandson of its founder, Chandra-gup ta. " This 
 king is the most celebrated of any in the annals of the 
 Buddhists. In the commencement of his reign he followed the 
 Erahmanical faith, but became a convert to that of Buddha, and 
 a zealous encourager of it. He is said to have maintained in 
 his palace 64,000 Buddhist priests, and to have erected 84,000 
 columns (or topes) throughout India. A great convocation of 
 Buddhist priests was held in the eighteenth year of his reign, 
 which was followed by missions " to Ceylon and other places." 
 He reigned thirty-six years, from about 234 to 198 B.C., and 
 exercised authority more or less direct from Afghanistan to 
 Ceylon. This fact is attested by a number of very curious Pali 
 inscriptions found engraven upon rocks and pillars, all of them 
 of the same purport, and some of them almost identical in words, 
 the variations showing little more than dialectic differences. 
 That found at Kapur-di-giri, in Afghanistan, is in the Bactrian 
 Pali character, written from right to left ; all the others are in 
 the India Pali character, written from left to right. The latter 
 is the oldest known form of the character now in use in India, 
 but the modern letters have departed so far from their protd^- 
 types that it required all the acumen and diligence of James 
 Prinsep to decipher the ancient forms. These inscriptions show 
 a great tenderness for animal life, and are Buddhist in their 
 character, but they do not enter upon the distinctive peculiarities 
 of that religion. The name of Asoka never occurs in them ; the 
 king who set them up is called Piyadasi (Sans. Priya-dam), ' the 
 beautiful,' and he is entitled Devanam-piya, ' the beloved of the 
 gods.' Buddhist writings identify this Piyadasi with Asoka, and 
 little or no doubt is entertained of the two names represent- 
 ing the same person. One of the most curious passages in 
 these inscriptions refers to the Greek king Antiochus, calling 
 him and three others " Turamayo, Antakana, Mako, and Alika- 
 
ASRAMA—ASURA. 
 
 27 
 
 sunari," which represent Ptolemy, Antigonus, Magas, and Alex- 
 ander. " The date of Asoka is not exactly that of Antiochus 
 the Great, but it is not very far different ; and the corrections 
 required to make it correspond are no more than the inexact 
 manner in which both Brahmanical and Buddhist chronology 
 is preserved may well be expected to render necessary." See 
 Wilson's note in the Vishmi Pura^a, his article in the Journal 
 of the Royal Asiatic Society, voL xii., Max Midler's Ancient 
 Sanskrit Literature, and an article by Sir E. Perry in vol. iii. of 
 the Journal of the Bombay Asiatic Society. 
 
 A£RAMA. There are four stages in the life of a Brahman 
 which are called by this name. See Brahman. 
 
 ASTlKA. An ancient sage, son of Jarat-karu by a sister of 
 the great serpent Vasuki. He saved the life of the serpent 
 Takshaka when Janamejaya made his great sacrifice of serpents, 
 and induced that king to forego his persecution of the serpent race. 
 
 ASUEA. 'Spiritual, divine.' In the oldest parts of the R ig- 
 veda this term is used for the supreme spirit, and is the same as 
 the Ahura of the Zoroastrians. In the sense of ' god ' it was 
 applied to several of the chief deities, as to Indra, Agni, and 
 Varu^a. It afterwards acquired an entirely opposite meaning, 
 and came to signify, as now, a demon or enemy of the gods. 
 The word is found with this signification in the later parts of the 
 .Big-veda, particularly in the last book, and also in the Atharva- 
 veda. The Brahmawas attach the same meaning to it, and 
 record many contests between the Asuras and the gods. Accord- 
 ing to the Taittinya Brahmawa, the breath (asu) of Prajapati 
 became alive, and "with that breath he created the Asuras." 
 In another part of the same work it is said that Prajapati " be- 
 came pregnant. He created Asuras from his abdomen." The 
 #atapatha Brahmawa accords with the former statement, and 
 states that "he created Asuras from his lower breath." The 
 Taittiriya Ara?zyaka represents that Prajapati created "gods, 
 men, fathers, Gandharvas, and Apsarases " from water, and that 
 the Asuras, Eakshasas, and Pisachas sprang from the drops 
 which were spilt. Manu's statement is that they were created 
 by the Prajapatis. According to the Vislmu Puravza, they were 
 produced from the groin of Brahma (Prajapati). The account 
 of the Yayu Purawa is : " Asuras were first produced as sons 
 from his (Prajapati's) groin. Asu is declared by Brahmans to 
 
23 
 
 ASURI—AS WA-MEDHA. 
 
 mean breath. From it these beings were produced ; hence they 
 are Asuras." The word has long been used as a general name 
 for the enemies of the gods, including the Daityas and Danavas 
 and other descendants of Kasyapa, but not including the 
 Kakshasas descended from Pulastya. In this sense a different 
 derivation has been found for it : the source is no longer asu, 
 6 breath/ but the initial a is taken as the negative prefix, and 
 a-sura signifies ' not a god ; ' hence, according to some, arose the 
 word sura, commonly used for £ a god.' See Sura. 
 
 ASUKI. One of the earliest professors of the Sankhya 
 philosophy. 
 
 A&WALAYANA. A celebrated writer of antiquity. He 
 was pupil of /Saunaka, and was author of /Srauta-sutras, Grihya- 
 sutras, and other works upon ritual, as well as founder of a 
 /Sakha of the Big-veda. The Sutras have been published by Dr. 
 Stenzler, and also in the Bibliotheca Indica. 
 
 AS WA-MEDHA. < The sacrifice of a horse.' This is a sacri- 
 fice which, in Vedic times, was performed by kings desirous of 
 offspring. The horse was killed with certain ceremonies, and 
 the wives of the king had to pass the night by its carcase. 
 Upon the chief wife fell the duty of going through a revolting 
 formality which can only be hinted at. Subsequently, as in the 
 time of the Maha-bharata, the sacrifice obtained a high import- 
 ance and significance. It was performed only by kings, and 
 implied that he who instituted it was a conqueror and king of 
 kings. It was believed that the performance of one hundred 
 such sacrifices would enable a? mortal king to overthrow the 
 throne of Indra, and to become the ruler of the universe and 
 sovereign of the gods. A horse of a particular colour was con- 
 secrated by the performance of certain ceremonies, and was then 
 turned loose to wander at will for a year. The king, or his 
 representative, followed the horse with an army, and when the 
 animal entered a foreign country, the ruler of that country was 
 bound either to fight or to submit. If the liberator of the 
 horse succeeded in obtaining or enforcing the submission of all 
 the countries over which it passed, he returned in triumph with 
 the vanquished Bajas in his train ; but if he failed, he was dis- 
 graced and his pretensions ridiculed. After the successful 
 return a great festival was held, at which the horse was sacri- 
 ficed, either really or figuratively. 
 
A SIVA -M UK HA— A S WINS. 
 
 29 
 
 ASWA-MUKHA. < Horse faced/ See Kinnara. 
 
 ASWA-PATI. ' Lord of horses. ' An appellation of many kings. 
 
 A3WATTHAMAR Son of Drona and Kripa, and one of 
 the generals of the Kauravas. Also called by his patronymic 
 Draunayana. After the last great battle, in which Dur-yodhana 
 was mortally wounded, Aswatthaman with two other warriors, 
 Kripa and Krita-varman, were the sole survivors of the Kaurava 
 host that were left effective. Aswatthaman was made the com- 
 mander. He was fierce in his hostility to the Pa?ze?avas, and 
 craved for revenge upon Dhrishfa-dyumna, who had slain his 
 father, Drona. These three surviving Kauravas entered the 
 Pan^ava camp at night. They found Dhrishfo-dyumna asleep, 
 and Aswa^haman stamped him to death as he lay. He then killed 
 /Sikhandin, the other son of Drupada, and he also killed the five 
 young sons of the Panrfavas and carried their heads to the dying 
 Dur-yodhana. He killed Parikshit, while yet unborn in the 
 womb of his mother, with his celestial weapon Brahmastra, by 
 which he incurred the curse of Krishna, who restored Parikshit 
 to life. On the next morning he and his comrades fled, but 
 Draupadi clamoured for revenge upon the murderer of her 
 children. Yudhi-shihira represented that Aswatthaman was a 
 Brahman, and pleaded for his life. She then consented to 
 forego her demand for his blood if the precious and protective 
 jewel which he wore on his head were brought to her. Bhlma, 
 Arjuna, and Krishna then went in pursuit of him. Arjuna and 
 Krishna overtook him, and compelled him to give up the jewel. 
 They carried it to Draupadi, and she gave it to Yudhi-sh/hira, 
 who afterwards wore it on his head. 
 
 ASWINS, ASWINAU (dual), ASWINI KUMAKAS. 
 1 Horsemen.' Dioskouroi. Two Yedic deities, twin sons of the 
 sun or the sky. They are ever young and handsome, bright, 
 and of golden brilliancy, agile, swift as falcons, and possessed of 
 many forms ; and they ride in a golden car drawn by horses or 
 birds, as harbingers of Ushas, the dawn. " They are the earliest 
 bringers of light in the morning sky, who in their chariot hasten 
 onwards before the dawn and prepare the way for her." — Roth. 
 As personifications of the morning twilight, they are said to be 
 children of the sun by a nymph who concealed herself in the 
 form of a mare ; hence she was called Aswini and her sons 
 Aswins. But inasmuch as they precede the rise of the sun, 
 
3o 
 
 AS WINS. 
 
 they are called his parents in his form Pushan. Mythically 
 they are the parents of the Paw^u princes Nakula and Sahadeva. 
 Their attributes are numerous, hut relate mostly to youth and 
 beauty, light and speed, duality, the curative power, and active 
 benevolence. The number of hymns addressed to them testify 
 to the enthusiastic worship they received. They were the 
 physicians of Swarga, and in this character are called Dasras 
 and Nasatyas, Gadagadau and Swar-vaidyau ; or one was Dasra 
 and the other Nasatya. Other of their appellations are Abdhi- 
 jau, ' ocean born ; ' Pushkara-srajau, ' wreathed with lotuses ; 7 
 Bac?aveyau, sons of the submarine fire, Ba<iava. Many instances 
 are recorded of their benevolence and their power of healing. 
 They restored the sage Chyavana to youth, and prolonged his 
 life when he had become old and decrepit, and through his 
 instrumentality they were admitted to partake of the libations 
 of soma, like the other gods, although Indra strongly opposed 
 them. (/Ste Chyavana.) The Aswins, says Muir, "have been 
 a puzzle to the oldest commentators," who have differed widely 
 in their explanations. According to different interpretations 
 quoted in the Mrukta, they were " heaven and earth," " day 
 and night," " two kings, performers of holy acts." The follow- 
 ing is the view taken of them by the late Professor Goldstiicker, 
 as printed in Muir's Texts, vol. v. : — 
 
 " The myth of the Aswins is, in my opinion, one of that 
 class of myths in which two distinct elements, the cosmical and 
 the human or historical, have gradually become blended into 
 one. It seems necessary, therefore, to separate these two 
 elements in order to arrive at an understanding of the myth. 
 The historical or human element in it, I believe, is represented 
 by those legends which refer to the wonderful cures effected by 
 the Aswins, and to their performances of a kindred sort ; the cos- 
 mical element is that relating to their luminous nature. The 
 link which connects both seems to be the mysteriousness of the 
 nature and effects of the phenomena of light and of the healing 
 art at a remote antiquity. That there might have been some 
 horsemen or warriors of great renown, who inspired their con- 
 temporaries with awe by their wonderful deeds, and more 
 especially by their medical skill, appears to have been also the 
 opinion of some old commentators mentioned by Yaska [in the 
 Nirukta], for some ' legendary writers/ he says, took them for 
 
AS WINS— A THARVANGIRASAS. 
 
 3i 
 
 < two kings, performers of holy acts/ and this view seems like- 
 wise borne out by the legend in which it is narrated that the 
 gods refused the Aswins admittance to a sacrifice on the ground 
 that they had been on too familiar terms with men. It would 
 appear, then, that these Aswins, like the i?ibhus, were originally 
 renowned mortals, who, in the course of time, were translated 
 into the companionship of the gods. . . . 
 
 " The luminous character of the Aswins can scarcely be matter 
 of doubt, for the view of some commentators, recorded by Yaska, 
 according to which they are identified with ' heaven and earth/ 
 appears not to be countenanced by any of the passages known 
 to us. Their very name, it would seem, settles this point, since 
 Aswa, the horse, literally ' the pervader,' is always the symbol of 
 the luminous deities, especially of the sun. . . . 
 
 " It seems to be the opinion of Yaska that the Aswins repre- 
 sent the transition from darkness to light, when the intermin- 
 gling of both produces that inseparable duality expressed by the 
 twin nature of these deities. And this interpretation, I hold, 
 is the best that can be given of the character of the cosmical 
 Aswins. It agrees with the epithets by which they are invoked, 
 and with the relationship in which they are placed. They are 
 young, yet also ancient, beautiful, bright, swift, &c. ; and their 
 negative character, the result of the alliance of light with dark- 
 ness, is, I believe, expressed by dasra, the destroyer, and also by 
 the two negatives in the compound nasatya (na 4- a-satya) ; 
 though their positive character is again redeemed by the ellipsis 
 of c enemies, or diseases 7 to dasra, and by the sense of nasatya, 
 not untrue, i.e., truthful." 
 
 ATHARYA, ATHAKVAK The fourth Yeda. See Yeda. 
 
 ATHARYA1ST. Name of a priest mentioned in the Big- 
 veda, where he is represented as having " drawn forth " fire and 
 to have " offered sacrifice in early times." He is mythologically 
 represented as the eldest son of Brahma, to whom that god 
 revealed the Brahma-vidya (knowledge of God), as a Prajapati, 
 and as the inspired author of the fourth Yeda. At a later 
 period he is identified with Angiras. His descendants are 
 called Atharvanas, and are often associated with the Angirasas. 
 
 ATHARYANGIEASAS. This name belongs to the descen- 
 dants of Atharvan and Angiras, or to the Angirasas alone, 
 who are especially connected with the Atharva-veda, and these 
 
32 
 
 ATMA-BODHA—A urva. 
 
 names are probably given to the hymns of that Veda to confer 
 on them greater authority and holiness. 
 
 ATMA-BODHA. 4 Knowledge of the soul.' A short work 
 attributed to #ankaracharya. It has been printed, and a 
 translation of it was published in 1812 by Taylor. There is a 
 French version by Neve and an English translation by Kearns 
 in the Indian Antiquary, vol. v. 
 
 ATMAN, ATMA. The soul The principle of life. The 
 supreme soul. 
 
 ATREYA. A patronymic from Atri. A son or descendant 
 of Atri ; a people so called. 
 
 ATRI. ' An eater.' A iZishi, and author of many Vedic 
 hymns. " A Maharshi or great saint, who in the Yedas occurs 
 especially in hymns composed for the praise of Agni, Indra, the 
 Aswins, and the Viswa-devas. In the epic period he is con- 
 sidered as one of the ten Prajapatis or lords of creation engen- 
 dered by Manu for the purpose of creating the universe ; at a 
 later period he appears as a mind-born son of Brahma, and as 
 one of the seven iZishis who preside over the reign of Swayam- 
 bhuva, the first Manu, or, according to others, of Swarochisha, the 
 second, or of Vaivaswata, the seventh. He married Anasuya, 
 daughter of Daksha, and their son was Durvasas." — Goldstiicker. 
 In the Ramaya^a an account is given of the visit paid by Rama 
 and Sita to Atri and Anasuya in their hermitage south of Chitra- 
 ku^a. In the Pura^as he was also father of Soma, the moon, 
 and the ascetic Dattatreya by his wife Anasuya. As a itishi 
 he is one of the stars of the Great Bear. 
 
 AURVA. A itishi, son of Urva and grandson of Bhngu. 
 He is described in the Maha-bharata as son of the sage Chyavana 
 by his wife Arushi. From his race he is called Bhargava. The 
 Maha-bharata relates that a king named Krita-virya was yery 
 liberal to his priests of the race of Bhngu, and that they grew 
 rich upon his munificence. After his death, his descendants, 
 who had fallen into poverty, begged help from the Bhngus, and 
 met with no liberal response. Some of them buried their money, 
 and when this was discovered the impoverished Kshatriyas were 
 so exasperated that they slew all the Bhngus down to the chil- 
 dren in the womb. One woman concealed her unborn child in 
 her thigh, and the Kshatriyas being informed of this, sought the 
 child to kill it, but the child " issued forth from its mother's 
 
A UR VA—A VA TAR A . 
 
 33 
 
 tliigh with lustre and blinded the persecutors. 'From being 
 produced from the thigh (urn), the child received the name of 
 Aurva, The sage's austerities alarmed both gods and men, 
 and he for a long time refused to mitigate his wrath against the 
 Kshatriyas, but at the persuasion of the Pitns, he cast the fire 
 of his anger into the sea, where it became a being with the face 
 of a horse called Haya-siras. While he was living in the forest he 
 prevented the wife of King Bahu from burning herself with her 
 husband's corpse. Thus he saved the life of her son, with whom 
 she had been pregnant seven years. When the child was born 
 he was called Sagara (ocean) • Aurva was his preceptor, and 
 bestowed on him the Agneyastra, or fiery weapon with which he 
 conquered the barbarians who invaded his country. Aurva had 
 a son named J?ichika, wdio was father of Jamadagni. The 
 Hari-vansa gives another version of the legend about the off- 
 spring of Aurva. The sage was urged* by his friends to beget 
 children. He consented, but he foretold that his progeny would 
 live by the destruction of others. Then he produced from his 
 thigh a devouring fire, which cried out with a loud voice, " I 
 am hungry; let me consume the world." The various regions 
 were soon in flames, when Brahma interfered to save his 
 creation, and promised the son of Aurva a suitable abode and 
 maintenance. The abode was to be at Badava-mukha, the mouth 
 of the ocean ; for Brahma was born and rests in the ocean, and 
 he and the newly produced fire were to consume the world 
 together at the end of each age, and at the end of time to devour 
 all things with the gods, Asuras, and Eakshasas. The name 
 Aurva thus signifies, shortly, the submarine fire. It is also 
 called Badavanala and Samvarttaka. It is represented as a 
 flame with a horse's head, and is also called Kaka-dhwaja, from 
 carrying a banner on which there is a crow. 
 
 AUjSANA, or AUSAKASA PUEAA^A. See Pura/ia. 
 
 AUTTAMI. The third Manu. See Maim. 
 
 AVANTI, AYANTIKA. A name of Ujjayinl, one of the 
 seven sacred cities. 
 
 AVATAEA. ' A descent.' The incarnation of a deity, espe- 
 cially of Vishnu. The first indication, not of an Avatara, but- 
 of what subsequently developed into an Avatara, is found in 
 the i&g-veda in the " three steps " of " Vishnu, the unconquer- 
 able preserver," who "strode over this (universe)," and "in 
 
 C 
 
34 
 
 AVATAR A. 
 
 three places planted his step." The early commentators under- 
 stood the " three places " to be the earth, the atmosphere, and the 
 sky; that in the earth Vishmi was fire, in the air lightning, 
 and in the sky the solar light. One commentator, Aumavabha, 
 whose name deserves mention, took a more philosophical view 
 of the matter, and interpreted " the three steps " as being " the 
 different positions of the sun at his rising, culmination, and 
 setting." Sayana, the great commentator, who lived in days 
 when the god Vishmi had obtained pre-eminence, understood 
 "the three steps" to be "the three steps" taken by that 
 god in his incarnation of Yamana the dwarf, to be presently 
 noticed. Another reference to " three strides " and to a sort 
 of Avatara is made in the Taittiriya Sanhita, where it is 
 said, " Indra, assuming the form of a she-jackal, stepped 
 all round the earth in three (strides). Thus the gods ob- 
 tained it." 
 
 Boar Incarnation. — In the Taittiriya Sanhita and Brahma^a, 
 and also in the #atapatha Brahmawa, the creator ' Prajapati, 
 afterwards known as Brahma, took the form of a boar for the 
 purpose of raising the earth out of the boundless waters. The 
 Sanhita says, " This universe was formerly waters, fluid. On it 
 Prajapati, becoming wind, moved. He saw this (earth). Be- 
 coming a boar, he took her up. Becoming Viswakarman, he 
 wiped (the moisture from) her. She extended. She became 
 the extended one (Pnthvi). From this the earth derives her 
 designation as £ the extended one. ' " The Brahmawa is in accord 
 as to the illimitable waters, and adds, "Prajapati practised 
 arduous devotion (saying), How shall this universe be (de- 
 veloped) ? He beheld a lotus leaf standing. He thought, 
 There is somewhat on which this (lotus leaf) rests. He, as a 
 boar — having assumed that form — plunged beneath towards it. 
 He found the earth down below. Breaking off (a portion of 
 her), he rose to the surface. He then extended it on the lotus 
 leaf. Inasmuch as he extended it, that is the extension of the 
 extended one (the earth). This became (abhut). Prom this 
 the earth derives its name of Bhumi." Further, in the Tait- 
 tiriya Arawyaka it is said that the earth was " raised by a black 
 boar with a hundred arms." The #atapatha Brahma^a states, 
 " She (the earth) was only so large, of the size of a span. A 
 boar called Emusha raised her up. Her lord, Prajapati, in 
 
AVATAR A. 
 
 35 
 
 consequence prospers him with this pair and makes him com- 
 plete." In the Kamayana also it is stated that Brahma "be- 
 became a boar and raised up the earth." 
 
 Kurma or Tortoise. — In the /Satapatha Brahmana it is said 
 that " Prajapati, having assumed the form of a tortoise (kurma), 
 created offspring. That which he created he made (alcarot) ; 
 hence the word Kurma." 
 
 Fish Incarnation. — The earliest mention of the fish Avatara 
 occurs in the Satapatha Brahmana, in connection with the 
 Hindu legend of the deluge. Manu found, in the water which 
 was brought to him for his ablutions, a small fish, which spoke 
 to him and said, " I will save thee " from a flood which shall 
 sweep away all creatures. This fish grew to a large size, and 
 had to be consigned to the ocean, when he directed Manu to 
 construct a ship and to resort to him when the flood should 
 rise. The deluge came, and Manu embarked in the ship. The 
 fish then swam to Manu, who fastened the vessel to the fish's 
 horn, and was conducted to safety. The Maha-bharata repeats 
 this story with some variations. 
 
 The incarnations of the boar, the tortoise, and the fish are 
 thus in the earlier writings represented as manifestations of 
 Prajapati or Brahma. The "three steps" which form the germ 
 of the dwarf incarnation are ascribed to Yishmi, but even these 
 appear to be of an astronomical or mythical character rather 
 than glorifications of a particular deity. In the Maha-bharata 
 Vishnu has become the most prominent of the gods, and some 
 of his incarnations are more or less distinctly noticed ; but it is 
 in the Puranas that they receive their full development. Ac- 
 cording to the generally received account, the incarnations of 
 Vishnu are ten in number, each of them being assumed by 
 Vishnu, the great preserving power, to save the world from 
 some great danger or trouble. 
 
 i. Matsya. 'The fish. ? This is an appropriation to Vishnu 
 of the ancient legend of the fish and the deluge, as related in 
 the /Satapatha Brahmana, and quoted above. The details of this 
 Avatara vary slightly in different Puranas. The object of the 
 incarnation was to save Vaivaswata, the seventh Manu, and 
 progenitor of the human race, from destruction by a deluge. 
 A small fish came into the hands of Manu and besought his 
 protection. He carefully guarded it, and it grew rapidly until 
 
56 
 
 AVATAR A. 
 
 nothing but the ocean could contain it. Mann then recognised 
 its divinity, and worshipped the deity Vishnu thus incarnate. 
 The god apprised Manu of the approaching cataclysm, and bade 
 him prepare for it. When it came, Manu embarked in a ship 
 with the i^'shis, and with the seeds of all existing things. 
 Vishmi then appeared as the fish with a most stupendous horn. 
 The ship was bound to this horn with the great serpent as with 
 a rope, and was secured in safety until the waters had subsided. 
 The Bhagavata Purawa introduces a new feature. In one of 
 the nights of Brahma, and during his repose, the earth and the 
 other worlds were submerged in the ocean. Then the demon 
 Haya-griva drew near, and carried off the Veda which had 
 issued from Brahma's mouth. To recover the Veda thus lost, 
 Vishmi assumed the form of a fish, and saved Manu as above 
 related. But this Pura^a adds, that the fish instructed Manu 
 and the i^shis in " the true doctrine of the soul of the eternal 
 Brahma ; " and, when Brahma awoke at the end of this dis- 
 solution of the universe, Vishnu slew Haya-griva and restored 
 the Yeda to Brahma. 
 
 2. Kurma. 6 The tortoise.' The germ of this Avatara is found 
 in the $atapatha Brahma^a, as above noticed. In its later and 
 developed form, Vishmi appeared in the form of a tortoise in, 
 the Satya-yuga, or first age, to recover some things of value 
 which had been lost in the deluge. In the form of a tortoise 
 he placed himself at the bottom of the sea of milk, and made 
 his back the base or pivot of the mountain Mandara. The gods 
 and demons twisted the great serpent Vasuki round the moun- 
 tain, and, dividing into two parties, each took an end of the 
 snake as a rope, and thus churned the sea until they recovered 
 the desired objects. These were — (i.) Amnta, the water of 
 life; (2.) Dhanwantari, the physician of the gods and bearer of 
 the cup of Anm'ta ; (3.) Lakshmi, goddess of fortune and 
 beauty, and consort of Vishmi; (4.) Sura, goddess of wine; 
 (5.) Chandra, the moon; (6.) Kambha, a nymph, and pattern 
 of a lovely and amiable woman ; (7.) UchchaiA-sravas, a won- 
 derful and model horse; (8.) Kaustubha, a celebrated jewel; 
 (9.) Parijata, a celestial tree; (19.) Surabhi, the cow of plenty; 
 (11.) Airavata, a wonderful model elephant; (12.) Sknkha, a 
 shell, the conch of victory; (13.) Dhanus, a famous bow; and 
 (14.) Visha, poison. 
 
AVATARA. 
 
 37 
 
 3. Varaha. ' The boar.' The pld legend of the Brahma^as 
 concerning the boar which raised the earth from the waters has 
 been appropriated to Vishmi. A demon named Hirawyaksha 
 had dragged the earth to the bottom of the sea. To recover it 
 Vishmi assumed the form of a boar, and after a contest of a 
 thousand years he slew the demon and raised up the earth. 
 
 4. ]Nara-sinha, or Nn-sinha. ' The man-lion. ' Vishmi assumed 
 this form to deliver the world from the tyranny of Hirawya- 
 kasipu, a demon who, by the favour of Brahma, had become 
 invulnerable, and was secure from gods, men, and animals. This 
 demon's son, named Prahlada, worshipped Vishmi, which so 
 incensed his father that he tried to kill him, but his efforts were 
 all in vain. Contending with his son as to the omnipotence and 
 omnipresence of Vishmi, Hirawya-kasipu demanded to know if 
 Vishmi was present in a stone pillar of the hall, and struck 
 it violently. To avenge Prahlada, and to vindicate his own 
 offended majesty, Vishmi came forth from the pillar as the 
 Nara-sinha, half -man and half -lion, and tore the arrogant Daitya 
 king to pieces. 
 
 These four incarnations are supposed to have appeared in the 
 Satya-yuga, or first age of the world. 
 
 5. Vamana. 6 The dwarf.' The origin of this incarnation is 
 " the three strides of Vislmu," spoken of in the Big- veda, as 
 before explained. In the Treta-yuga, or second age, the Daitya 
 king Bali had, by his devotions and austerities, acquired the domi- 
 nion of the three worlds, and the gods were shorn of their power 
 and dignity. To remedy this, Vishmi was born as a diminutive 
 son of Kasyapa and Aditi. The dwarf appeared before Bali, 
 and begged of him as much land as he could step over in three 
 paces. The generous monarch complied with the request. 
 Vishmi took two strides over heaven and earth ; but respecting 
 the virtues of Bali, he then stopped, leaving the dominion of 
 Patala, or the infernal regions, to Bali. 
 
 The first five incarnations are thus purely mythological ; in 
 the next three we have the heroic element, and in the ninth 
 the religious. 
 
 6. Parasu-rama. ' Kama with the axe.' Born in the Treta, 
 or second age, as son of the Brahman Jamadagni, to deliver the 
 Brahmans from the arrogant dominion of the Kshatriyas. See 
 Parasu-Kama. 
 
38 
 
 A VA TARA—A YODHYA. 
 
 7. Rama or Rama-chandra. ' The moon-like or gentle Kama/ 
 the hero of the Ramayawa. He was the son of Pasaratha, king 
 of Ayodhya, of the Solar race, and was born in the Treta-yuga, 
 or second age, for the purpose of destroying the demon Ravawa. 
 
 8. Krishna. 6 The black or dark coloured.' This is the most 
 popular of all the later deities, and has obtained such pre- 
 eminence, that his votaries look upon him not simply as an 
 incarnation, but as a perfect manifestation of Vishmi. When 
 Krislma is thus exalted to the full godhead, his elder brother, 
 Bala-rama takes his place as the eighth Avatara. See Krishna 
 and Bala-rama. 
 
 9. Buddha. The great success of Buddha as a religious 
 teacher seems to have induced the Brahmans to adopt him as 
 their own, rather than to recognise him as an adversary. So 
 Vishmi is said to have appeared as Buddha to encourage demons 
 and wicked men to despise the Yedas, reject caste, and deny the 
 existence of the gods, and thus to effect their own destruction. 
 
 10. Kalki or Kalkin. 'The white horse.' This incarnation 
 of Vishmi is to appear at the end of the Kali or Iron Age, 
 seated on a white horse, with a drawn sword blazing like a 
 comet, for the final destruction of the wicked, the renovation of 
 creation, and the restoration of purity. 
 
 The above are the usually recognised Avataras, but the number 
 is sometimes extended, and the Bhagavata Pura^a, which is the 
 most fervid of all the Purawas in its glorification of Vishmi, 
 enumerates twenty-two incarnations: — (1.) Purusha, the male, 
 the progenitor; (2.) Varaha, the boar; (3.) Narada, the great 
 sage; (4.) Nara and Narayarca (q.v.); (5.) Kapila, the great 
 sage; (6.) Dattatreya, a sage; (7.) Yajna, sacrifice; (8.) ifehabha, 
 a righteous king, father of Bharata; (9.) Pnthu, a king; (10.) 
 Matsya, the fish; (11.) Kurma, the tortoise; (12 and 13.) 
 Dhanwantari, the physician of the gods; (14.) Nara-sinha, the 
 man-lion; (15.) Vamana, the dwarf; (16.) Parasu-rama; (17.) 
 Veda-Vyasa; (18.) Kama; (19.) Bala-rama; (20.) Knslma; (21.) 
 Buddha; (22.) Kalki. But after this it adds — "The incarna- 
 tions of Vishmi are innumerable, like the rivulets flowing from 
 an inexhaustible lake. jRishis, Manus, gods, sons of Manns, 
 Prajapatis, are all portions of him." 
 
 AVATAKAiVA. An abode of the Kakshasas. 
 
 AYODHYA. The modern Oude. The capital of Ikshwaku, 
 
A YUR- VEDA—BAHU. 
 
 39 
 
 the founder of the Solar race, and afterwards the capital of 
 Kama. It is one of the seven sacred cities. The exact site has 
 not been discovered. 
 
 AYUE-VEDA. < The Veda of life.' A work on medicine, 
 attributed to Dhanwantari, and sometimes regarded as a supple- 
 ment to the Atharva-veda. 
 
 AYUS. The first-born son of Pururavas and TJrvasT, and the 
 father of N" ahusha, Kshattra-vriddha, Eambha, Eaji, and Anenas. 
 
 BABHEU-VAHANA. Son of Arjuna by his wife Chitran- 
 gada. He was adopted as the son of his maternal grandfather, 
 and reigned at Marapura as his successor. He dwelt there in a 
 palace of great splendour, surrounded with wealth and signs of 
 power. When Arjuna went to Mampura with the horse intended 
 for the Aswa-medha, there was a quarrel between Arjuna and 
 King Babhru-vahana, and the latter killed his father with an 
 arrow. Kepenting of his deed, he determined to kill himself, 
 but he obtained from his step-mother, the Naga princess Ulupi, 
 a gem which restored Arjuna to life. He returned with his 
 father to Hastinapura. The description of this combat has been 
 translated from the Maha-bharata by Troyer in his Raja 
 Tarangim, tome i. p. 57 8. 
 
 BAD AEAYAVA. A name of Veda Vyasa,, especially used 
 for him as the reputed author of the Vedanta philosophy. He 
 was the author of the Brahma Sutras, published in the Bibliotheca 
 Indica. 
 
 BADAEl, BADAElKA#EAMA. A place sacred to Vishmi, 
 near the Ganges in the Himalayas, particularly in Vishmi's dual 
 form of Nara-Naraya^a. Thus, in the Maha-bharata, >Siva, 
 addressing Arjuna, says, " Thou wast Nara in a former body, 
 and, with Narayawa for thy companion, didst perform dreadful 
 austerity at Badari for many myriads of years." It is now 
 known as Badarl-natha, though this is properly a title of Vishnu 
 as lord of Badari. 
 
 BAD AY A. ' A mare, the submarine fire.' In mythology it 
 is a flame with the head of a horse, called also Haya-siras, 
 6 horse-head/ See Aurva. 
 
 BAHlKAS. People of the Panjab, so called in Pacini and 
 the Maha-bharata. They are spoken of as being impure and out 
 of the law. 
 
 BAHU, BAHUKA. A king of the Solar race, who was van- 
 
 • 
 
jo 
 
 BAHUKA—B ALA-RAMA. 
 
 quished and driven out of his country by the tribes of Haihayas 
 and Talajanghas. . He was father of Sagara. 
 
 BAHUKA. The name of Nala when he was transformed 
 into a dwarf. 
 
 BAHULAS. The Krittikas or Pleiades. 
 
 BAHYi?/CHA. A priest or theologian of the i?ig-veda. 
 
 BALA-BHADKA. See Bala-rama. 
 
 BALA-GOPALA. The boy Krishna. 
 
 BALA-RAMA. (Bala-bhadra and Bala-deva are other forms 
 of this name. ) The elder brother of Krishna. When Krishna 
 is regarded as a full manifestation of Yishnu, Bala-rama is 
 recognised as the seventh Avatara or incarnation in his place. 
 According to this view, which is the favourite one of the 
 Yaishnavas, Krishna is a full divinity and Bala-rama an incar- 
 nation ; but the story of their birth, as told in the Maha-bharata, 
 places them more upon an equality. It says that Yishnu took 
 two hairs, a white and a black one, and that these became Bala- 
 rama and Krishna, the children of DevakL Bala-rama was of 
 fair complexion, Krishna was very dark. As soon as Bala-rama 
 was born, he was carried away to Gokula to preserve his life 
 from the tyrant Kama, and he was there nurtured by Nanda as 
 a child of RohinL He and Krishna grew up together, and he 
 took part in many of Krishna's boyish freaks and adventures. 
 His earliest exploit was the killing of the great Asura Dhenuka, 
 who had the form of an ass. This demon attacked him, but 
 Bala-rama seized his assailant, whirled him round by his legs 
 till he was dead, and cast his carcase into a tree. Another Asura 
 attempted to carry off Bala-rama on his shoulders, but the boy 
 beat out the demon's brains with his fists. When Krishna went 
 to Mathura, Bala-rama accompanied him, and manfully supported 
 him till Kansa was killed. Once, when Bala-rama was intoxicated, 
 he called upon the Yamuna river to come to him, that he might 
 bathe ; but his command not being heeded, he plunged his 
 ploughshare into the river, and dragged the waters whithersoever 
 he went, until they were obliged to assume a human form and 
 beseech his forgiveness. This action gained for him the title 
 Yamuna-bhid and Kalindi-karsha?ia, breaker or dragger of the 
 Yamuna. He killed Eukmin in a gambling brawl. When 
 Samba, son of Krishna, was detained as a prisoner at Hastinapur 
 by Dur-yodhana, Bala-rama demanded his release, and, being 
 
BA LA-RAMA — BA L HI. ■ 41 
 
 refused, he thrust his ploughshare under the ramparts of the 
 city, and drew them towards him, thus compelling the Kaura- 
 vas to give up their prisoner. Lastly, he killed the great ape 
 Dwivida, who had stolen his weapons and derided him. 
 
 Such are some of the chief incidents of the life of Bala-rama, 
 as related in the Pura?ias, and as popular among the votaries of 
 Krishna. In the Maha-bharata he has more of a human cha- 
 racter. He taught both Dur-yodhana and Bhima the use of the 
 mace. Though inclining to the side of the Pa^avas, he refused 
 to take an active part either with them or the Kauravas. He 
 witnessed the combat between Dur-yodhana and EhTma, and 
 beheld the foul blow struck by the latter, which made him so 
 indignant that he seized his weapons, and was with difficulty 
 restrained by Knshna from falling upon the Pa^rfavas. He 
 died just before Kn'srma, as he sat under a banyan tree in the 
 outskirts of Dwaraka. 
 
 Another view is held as to the origin of Bala-rama. Accord- 
 ing to this he was an incarnation of the great serpent #esha, and 
 when he died the serpent is said to have issued from his mouth. 
 
 The " wine-loving " Bala-rama (Madhu-priya or Priya-madhu) 
 was as much addicted /to wine as his brother Krishna was 
 devoted to the fair sex. He was also irascible in temper, and 
 sometimes quarrelled even with K?'islma : the Purawas represent 
 them as having a serious difference about the Syamantaka jewel. 
 He had but one wife, Eevati, daughter of King Kaivata, and 
 was faithful to her. By her he had two sons, Nisaftia and 
 Ulmuka. He is represented as of fair complexion, and, as Mla- 
 vastra, ' clad in a dark-blue vest.' His especial weapons are a club 
 (khetaka or saunanda), the ploughshare (hala), and the pestle 
 (musala), from which he is called Phala and Hala, also Hala- 
 yudha, ' plough-armed ; ' Hala-bhnt, ' plough-bearer ; ' Langali 
 and Sankarsha?ia, 6 ploughman;' and Musali, 'pestle-holder.' 
 As he has a palm for a banner, he is called Tala-dhwaja. Other 
 of his appellations are Gupta-chara, 'who goes secretly;' Kam- 
 pala and Samvartaka. 
 
 B ALA-RAMA Y AAA. A drama by Raja-sekhara. It has been 
 printed. 
 
 BALEYA. A descendant of Bali, a Daitya. 
 BALHI. A northern country, Balkh. Said in the Maha- 
 bharata to be famous for its horses, as Balkh is to the present time, 
 
4? 
 
 BALHIK AS— BARBARA S. 
 
 BALHlKAS, BAHLIKAS. "Always associated with the 
 people of the north, west, and ultra-Indian provinces, and usually 
 considered to represent the Bactrians or people of Balkh." — Wilson. 
 
 BALI. A good and virtuous Daitya king. He was son of 
 Yirochana, son of Prahlada, son of Hiranya-kasipu. His wife 
 was Vindhyavali. Through his devotion and penance he defeated 
 Indra, humbled the gods, and extended his authority over the three 
 Avorlds. The gods appealed to Vishnu for protection, and he be- 
 came manifest in his Dwarf Avatara for the purpose of restrain- 
 ing Bali. This dwarf craved from Bali the boon of three steps 
 of ground, and, having obtained it, he stepped over heaven and 
 earth in two strides ; but then, out of respect to Bali's kindness 
 and his grandson Prahlada's virtues, he stopped short, and left to 
 him Patala, the infernal regions. Bali is also called Maha-bali, and 
 his capital was Maha-bali-pura. The germ of the legend of the 
 three steps is found in the Rig- veda, where Vishnu is represented 
 as taking three steps over earth, heaven, and the lower regions, 
 typifying perhaps the rising, culmination, and setting of the 
 sun. 
 
 BALI, BALIN. The monkey king of Kishkindhya, who was 
 slain by Rama, and whose kingdom was given to his brother 
 Su-griva, the friend and ally of Rama. He was supposed to be 
 the son of Indra, and to have been born from the hair (bala) of 
 his mother, whence his name. His wife's name was Tara, and 
 his sons Angada and Tara. 
 
 BAiVA. A Daitya, eldest son of Bali, who had a thousand 
 arms. He was a friend of Siva and enemy of Vishnu. His 
 daughter Usha fell in love with Aniruddha, the grandson of 
 Krishna, and had him conveyed to her by magic art. Krishna, 
 Bala-rama, and Pradyumna went to the rescue, and were resisted 
 by Bana, who was assisted by Siva and Skanda, god of war. 
 Siva was overpowered by Knslma ; Skanda was wounded ; and 
 the many arms of Ba^a were cut off by the missile weapons of 
 Krishna. Siva then interceded for the life of Bana, and Krishna 
 granted it. He is called also Yairochi. 
 
 BANGA. Bengal, but not in the modern application. In 
 ancient times Banga meant the districts north of the Bhaglrathi 
 — Jessore, Knshnagar, &c. See Anu. 
 
 BARBARAS. Name of a people. " The analogy to 6 bar- 
 barians ' is not in sound only, but in all the authorities these are 
 
BARHISHADS—BHA GA V AD-GIT A. 43 
 
 classed with borderers and foreigners and nations not Hindu." 
 — Wilson. 
 
 BAEHISHADS. A class of Pitn's, who, when alive, kept 
 np the household flame, and presented offerings with fire. Some 
 authorities identify them with the months. Their dwelling is 
 Vaibhraja-loka. See Pitn's. 
 
 BAUDHAYANA. A writer on Dharma-sastra or law. He 
 was also the author of a Sutra work. 
 
 BHADEA. Wife of Utathya (q.v.). 
 
 BHADBACHAEU. A son of Krishna and Eukmim. 
 
 BHADBA-KALl. Name of a goddess. In modern times 
 it applies to Durga. 
 
 BHADEAaSWA. 1. A region lying to the east of Meru. 2. 
 A celebrated horse, son of UchchaiA-sravas. 
 
 BHAGA. A deity mentioned in the Yedas, but of very 
 indistinct personality and powers. He is supposed to bestow 
 wealth and to preside over marriage, and he is classed among 
 the Adityas and Yiswedevas. 
 
 BHAGA-NETEA-GHNA (or -HAN). < Destroyer of the eyes 
 of Bhaga. 5 An appellation of /Siva. 
 
 BHAGA VAD-GITA. 'The song of the Divine One.' A 
 celebrated episode of the Maha-bharata, in the form of a metrical 
 dialogue, in which the divine Krishna is the chief speaker, and 
 expounds to Arjuna his philosophical doctrines. The author of 
 the work is unknown, but he " was probably a Brahman, and 
 nominally a Vaishnava, but really a philosopher and thinker, 
 whose mind was cast in a broad mould." This poem has been 
 interpolated in the Maha-bharata, for it is of much later date 
 than the body of that epic ; it is later also than the six Darsanas 
 or philosophical schools, for it has received inspiration from 
 them all, especially from the Sankhya, Yoga, and Vedanta. The 
 second or third century a.d. has been proposed as the probable 
 time of its appearance. Krishna, as a god, is a manifestation of 
 Vishnu ; but in this song, and in other places, he is held to 
 be the supreme being. As man, he was related to both the 
 Pantfctvas and the Kauravas, and in the great war between these 
 two families he refused to take up arms on either side. But he 
 consented to act as the Pan^ava Arjuna's charioteer. When 
 the opposing hosts were drawn up in array against each other, 
 Arjuna, touched with compunction for the approaching slaughter 
 
44 BHAGAVAD-GIT A— BHAGAVATA pur an a. 
 
 of kindred and friends, appeals to Knsrma for guidance. This 
 gives the occasion for the philosophical teaching. " The poem 
 is divided into three sections, each containing six chapters, the 
 philosophical teaching in each being somewhat distinct," but 
 " undoubtedly the main design of the poem, the sentiments 
 expressed in which have exerted a powerful influence throughout 
 India for the last 1600 years, is to inculcate the doctrine of 
 Bhakti (faith), and to exalt the duties of caste above all other 
 obligations, including those of friendship and kindred." So 
 Arjuna is told to do his duty as a soldier without heeding the 
 slaughter of friends. " In the second division of the poem the 
 Pantheistic doctrines of the Yedanta are more directly inculcated 
 than in the other sections. Krishna here, in the plainest lan- 
 guage, claims adoration as one with the great universal spirit 
 pervading and constituting the universe." The language of this 
 poem is exceedingly beautiful, and its tone and sentiment of a 
 very lofty character, so that they have a striking effect even in 
 the prose translation. It was one of the earliest Sanskrit works 
 translated into English by Wilkins ; but a much more perfect 
 translation, with an excellent introduction, has since been pub- 
 lished by Mr. J. Cockburn Thompson, from which much of the 
 above has been borrowed. There are several other translations 
 in French, German, &c. 
 
 BHAGAYATA PUKAYA. The Purarca "in which ample 
 details of duty are described, and which opens with (an extract 
 from) the Gayatri ; that in which the death of the Asura Yntra 
 is told, and in which the mortals and immortals of the Saraswata 
 KaLpa, with the events that then happened to them in the 
 world, are related, that is celebrated as the Bhagavata, and 
 consists of 18,000 verses." Such is the Hindu description of # 
 this work. " The Bhagavata," says Wilson, " is a work of great 
 celebrity in India, and exercises a more direct and powerful 
 influence upon the opinions and feelings of the people than 
 perhaps any other of the Purawas. It is placed fifth in all the 
 lists, but the Padma ranks it as the eighteenth, as the extracted 
 substance of all the rest. According to the usual specification, 
 it consists of 18,000 slokas, distributed amongst 332 chajDters, 
 divided into twelve skandhas or books. It is named Bhagavata 
 from its being dedicated to the glorification of Bhagavata or 
 Yislmu." The most popular and characteristic part of this 
 
BHAG1RA THI—BHARAD WAJA. 
 
 45 
 
 Purawa is the tenth, book, which narrates in detail the history 
 of Knsrma, and has been translated into perhaps all the ver- 
 nacular languages of India. Colebrooke concurs in the opinion 
 of many learned Hindus that this Puramt is the composition of 
 the grammarian Yopadeva, who lived about six or seven cen- 
 turies ago at the court of Hemadri, Eaja of Deva-giri (Deogurh 
 or Daulatabad), and Wilson sees no reason for calling in 
 question the tradition which assigns the work to this writer. 
 This Purawa has been translated into French by Burnouf, and 
 has been published with the text in three volumes folio, and 
 in other forms. 
 
 BHAGIEATHI. The Ganges. The name is derived from 
 Bhagiratha, a descendant of Sagara, whose austerities induced 
 /Siva to allow the sacred river to descend to the earth for the 
 purpose of bathing the ashes of Sagara's sons, who had been 
 consumed by the wrath of the sage Kapila. Bhagiratha named 
 the river Sagara, and after leading it over the earth to the sea, 
 he conducted it to Patala, where the ashes of his ancestors were 
 laved with its waters and purified. 
 
 BHAIKAVA (mas.), BHAIEAYl (fern.). < The terrible.' 
 Names of #iva and his wife Devi. The Bhairavas are eight in- 
 ferior forms or manifestations of #iva, all of them of a terrible 
 character: — (i.) Asitanga, black limbed; (2.) Sanhara, destruc- 
 tion; (3.) Euru, a dog; (4.) Kala, black; (5.) Krodha, anger; 
 (6.) Tamra-chu^a, red crested; (7.) Chandra-chu6?a, moon crested; 
 (8.) Maha, great. Other names are met with as variants : Ka- 
 pala, Eudra, Bhishawa, Un-matta, Ku-pati, &c. In these forms 
 #iva often rides upon a dog, wherefore he is called #waswa, 
 ' whose horse is a dog.' 
 
 BHAMATl. A gloss on Sankara's commentary upon the 
 Brahma Sutras by Yachaspati Misra. It is in course of publi- 
 cation in the Bibliotheca Indica. 
 
 BHANUMATI. Daughter of Bhanu, a Yaclava chief, who 
 was abducted from her home in Dwaraka, during the absence of 
 her father, by the demon Nikumbha. 
 
 BHAEAD WAJA. A Bishi to whom many Yedic hymns are 
 attributed. He was the son of Bnhaspati and father of Dro/^a, 
 the preceptor of the PaWavas. The Taittiriya Brahma^a says 
 that " he lived through three lives " (probably meaning a life of 
 great length), and that " he became immortal and ascended to 
 
4^ 
 
 BHARAD WAJA—BHARA TA. 
 
 the heavenly world, to union with the sun." In the Maha- 
 bharata he is represented as living at Hardwar ; in the Kamayawa 
 he received Kama and Sita in his hermitage at Prayaga, which 
 was then and afterwards much celebrated. According to some 
 of the Pura^as and the Hari-vansa, he became by gift or adop- 
 tion the son of King Bharata, and an absurd story is told about 
 his birth to account for his name : His mother, the wife of 
 Utathya, was pregnant by her husband and by Bnhaspati. 
 Dirgha-tamas, the son by her husband, kicked his half-brother 
 out of the womb before his time, when Bnhaspati said to his 
 mother, ' Bhara-dwa-jam/ 'Cherish this child of two fathers.' 
 
 BHARAD WA J A. i. Dromi. 2. Any descendant of Bharad- 
 waja or follower of his teaching. 3. Name of a grammarian and 
 author of Sutras. 
 
 BHARATA. 1. A hero and king from whom the warlike 
 people called Bharatas, frequently mentioned in the i?ig-veda, 
 were descended. The name is mixed up with that of Viswami- 
 tra. Bharata's sons were called Viswamitras and Yiswamitra's 
 sons were called Bharatas. 
 
 2. An ancient king of the first Manwantara. He was 
 devoted to Vislmu, and abdicated his throne that he might 
 continue constant in meditation upon him. While at his 
 hermitage, he went to bathe in the river, and there saw a doe 
 big with young frightened by a lion. Her fawn, which was 
 brought forth suddenly, fell into the water, and the sage rescued 
 it. He brought the animal up, and becoming excessively fond 
 of it, his abstraction was interrupted. " In the course of time 
 he died, watched by the deer with tears in its eyes, like a son 
 mourning for his father ; and he himself, as he expired, cast his 
 eyes upon the deer and thought of nothing else, being wholly 
 occupied with one idea," For this misapplied devotion he was 
 born again as a deer with the faculty of recollecting his former 
 life. In this form he lived an austere retired life, and having 
 atoned for his former error, was born again as a Brahman. But 
 his person was ungainly, and he looked like a crazy idiot. He 
 discharged servile offices, and was a palankin bearer; but he 
 had true wisdom, and discoursed deeply upon philosophy and 
 the power of Visrmu. Finally he obtained exemption from 
 future birth. This legend is " a sectarial graft upon a Pauramk 
 stem." 
 
BHARA TA — BHARGA VA. 
 
 47 
 
 3. Son of Dasaratha by his wife Kaikeyi, and half-brother 
 of Rama-chandra. He was educated by his mother's father, 
 Aswa-pati, king of Kekaya, and married Msm^avl, the cousin 
 of Sita. His mother, through maternal fondness, brought 
 about the exile of Rama, and endeavoured to secure her own 
 son's succession to the throne, but Bharata refused to supplant 
 his elder brother. On the death of his father Bharata per- 
 formed the funeral rites, and went after Rama with a complete 
 army to bring him back to Ayodhya and place him on the throne. 
 He found Rama at Chitra-ku/a, and there was a generous con- 
 tention between them as to which should reign. Rama refused 
 to return until the period of his exile was completed, and 
 Bharata declined to be king; but he returned to Ayodhya 
 as Rama's representative, and setting up a pair of Rama's 
 shoes as a mark of his authority, Bharata ruled the country in 
 his brother's name. " He destroyed thirty millions of terribk 
 gandharvas " and made himself master of their country. 
 
 4. A prince of the Puru branch of the Lunar race. Bharata 
 was son of Dushyanta and #akuntala. Mnth in descent from 
 him came Kuru, and fourteenth from Kuru came Santanu. 
 This king had a son named Yichitra-virya, who .died child- 
 less, leaving two widows. Kj'zsrma Dwaipayana was natural 
 brother to Yichitra-virya. Under the law he raised up seed to 
 his brother from the widows, whose sons were Dhnta-rashfra 
 and Pa^u, between whose descendants, the Kauravas and 
 Pa^avas, the great war of the Maha-bharata was fought. 
 Through their descent from Bharata, these princes, but more 
 especially the Paw^avas, were called Bharatas. 
 
 5. A sage who is the reputed inventor of dramatic entertain- 
 ments. 
 
 6. A name borne by several others of less note than the 
 above. 
 
 BHARATA. A descendant of Bharata, especially one of the 
 P&ndu princes. 
 
 BHARATA- YARSHA. India, as having been the kingdom 
 of Bharata. It is divided into nine Kha^as or parts : Indra- 
 dwipa, Kaserumat, Tamra-vama, Gabhastimat, Naga-dwipa, 
 Saumya, Gandharva, YaruTza. 
 
 BHARATl. A name of Saraswati. 
 
 BHARGA Y A. A descendant of Bhngu, as Chyavana, S&vl* 
 
4 s 
 
 BHA R TRI-HA RI—BHA TTI-KA VYA. 
 
 naka, Jamad-agni, but more especially used for the latter and 
 
 Parasu-rama. 
 
 BIIAETi^J-HAEI. A celebrated poet and grammarian, who 
 is said to have been the brother of Vikramaditya. He wrote 
 three £atakas or Centuries of verses, called — (i.) £Wngara-sataka, 
 on amatory matters; (2.) Mti-sataka, on polity and ethics; (3.) 
 Vairagya-sataka, on religious austerity. These maxims are said to 
 have been written when he had taken to a religious life after a 
 licentious youth. He was also author of a grammatical work of 
 high repute called Vakya-padiya, and the poem called Bha^i- 
 kavya is by some attributed to him. The moral verses were 
 translated into French so long ago as 1670. A note at the end 
 of that translation says, " Trad, par le Brahmine Padmanaba en 
 flamand et du namand en francais par Th. La Grue." The text 
 with a Latin translation was printed by S chief ner and Weber. 
 There is a translation in German by Bohlen and Schutz, in 
 French by Fauche, and of the erotic verses by Eegnaud; in 
 English by Professor Tawney in the Indian Antiquary. 
 
 BHASHA-PAEICHCHHEDA. An exposition of the Eyaya 
 philosophy. There are several editions. 
 
 BHASKAEACHAEYA. (Bhaskara + Acharya.) A cele- 
 brated mathematician and astronomer, who was born early in 
 the eleventh century a.d. He was author of the Bija-gamta on 
 arithmetic, the Lilavati on algebra, and the Siddhanta #iromam 
 on astronomy. It has been claimed for Bhaskara that he " was 
 fully acquainted with the principle of the Differential Calculus." 
 This claim Dr. Spottiswoode considers to be overstated, but he 
 observes of Bhaskara : "It must be admitted that the penetration 
 shown by Bhaskara in his analysis is in the highest degree 
 remarkable; that the formula which he establishes, and his 
 method of establishing it, bear more than a mere resemblance — 
 they bear a strong analogy — to the corresponding process in 
 modern astronomy ; and that the majority of scientific persons 
 will learn with surprise the existence of such a method in the 
 writings of so distant a period and so distant a region." — Jour. 
 R. A. S., 1859. 
 
 BHA7TACHAEYA. See Kumarila Bha.Ua. 
 
 BHAjT:ZT-KAVYA. A poem on the actions of Eama by 
 Bha^i. It is of a very artificial character, and is designed to 
 illustrate the laws of grammar and the figures of poetry and 
 
BHA UMA—BHIKSHU. 
 
 49 
 
 rhetoric. The text has been printed with a commentary, and 
 part has been translated into German by Schtitz. 
 
 BHAUMA. Son of Bhumi (the earth). A metronymic of 
 the Daitya Naraka. 
 
 . BHAUTYA. The fourteenth Manu. See Manu. 
 
 BHAYA. i. A Yedic deity often mentioned in connection 
 with #arva the destroyer. 2. A name of Rudra or #iva, or of 
 a manifestation of that god. See Rudra. 
 
 BHAYA-BHUTI. A celebrated dramatist, the author of 
 three of the best extant Sanskrit dramas, the Maha-vlra Charita, 
 Uttara Rama Charita, and Malati Madhava. He was also 
 known as 5ri-kan/ha, or ' throat of eloquence.' He was a Brah- 
 man, and was a native either of Beder or Berar, but Ujjayini or 
 its neighbourhood would seem, from his vivid descriptions of the 
 scenery, to have been the place of his residence. The eighth 
 century is the period at which he flourished. His three plays 
 have been translated by Wilson in blank verse, who says of 
 Malati Madhava, " The author is fond of an unreasonable display 
 of learning, and occasionally substitutes the phraseology of 
 logic or metaphysics for the language of poetry and nature. At 
 the same time the beauties predominate over the defects, and 
 the language of the drama is in general of extraordinary beauty 
 and power." 
 
 BHAYISHYA PURAiVA. " This Pura^a, as its name im- 
 plies, should be a book of prophecies foretelling what will be." 
 The copies discovered contain about 7000 stanzas. The work 
 is far from agreeing with the declared character of a Purawa, 
 and is principally a manual of rites and ceremonies. Its deity 
 is /Siva. There is another work, containing also about 7000 
 verses, called the Bhavishyottara Pura^ia, a name which would 
 imply that " it was a continuation or supplement of the former," 
 and its contents are of a similar character. — Wilson. 
 
 BHAYISHYOTTARA PURAiVA. See Bhavishya Purarca. 
 
 BHAWANl. One of the names of the wife of #iva. See 
 Devi. 
 
 BHELA. An ancient sage who wrote upon medicine. 
 
 BHIKSHU. A mendicant. The Brahman in the fourth 
 and last stage of his religious life. See Brahman. 
 
 Any mendicant, especially, in its Pali form, Bhikkhu, a Bud- 
 dhist mendicant. 
 
 D 
 
BHIMA. 
 
 BHIMA, BHIMA-SENA. 'The terrible. ' The second of 
 the five PaWu princes, and mythically son of Vayu, ' the god of 
 the wind.' He was a man of vast size, and had great strength. 
 He was wrathful in temper, and given to abuse, a brave warrior, 
 but a tierce and cruel foe, coarse in taste and manners, and a 
 great feeder, so that he was called Vnkodara, 'wolfs belly/ 
 Half of the food of the family was allotted to him, and the other 
 half sufficed for his four brothers and their mother. The weapon 
 he generally used was a club, which suited his gigantic strength, 
 and he had been trained in the use of it by Dions, and Bala- 
 rama. His great strength excited the envy of his cousin Dur- 
 yodhana, who poisoned him and threw his body into th6 
 Ganges \ but it sank to the realm of the serpents, where it was 
 restored to health and vigour, and Bhima returned to Hastina- 
 pura. At the passage of arms at Hastinapura, he and Dur- 
 yodhana engaged each other with clubs ; but the mimic combat 
 soon turned into a fierce personal conflict, which Dro^a had to 
 put an end to by force. It was at this same meeting that he 
 reviled Kama, and heaped contempt upon him, increasing and 
 converting into bitter hatred the enmity which Kama had pre- 
 viously entertained against the Paftrfavas. When he and his 
 brothers were in exile, and an attempt was made, at the instiga- 
 tion of Dur-yodhana, to burn them in their house, it was he who 
 barricaded the house of Purochana, the director of the plot, and 
 burnt him as he had intended to burn them. Soon after this 
 he met the Asura Hi6?imba, whom he killed, and then married 
 his sister Hi<iimba. He also slew another Asura named Yaka, 
 whom he seized by the legs and tore asunder ; afterwards he 
 killed his brother, Kirmira, and other Asuras. This brought the 
 Asuras to submission, and they engaged to refrain from molest- 
 ing mankind. After the V&ndu princes were established at 
 Indraprastha, Bhima fought in single combat with Jarasandha, 
 king of Magadha, who had refused to recognise their supremacy. 
 As ' son of the wind/ Bhima was brother of Hanuman, and was 
 able to fly with great speed. By this power of flight, and with 
 the help of Hanuman, he made his way to Kuvera's heaven, 
 high up in the Himalayas. When Jayadratha failed in his 
 attempt to carry off Draupadi, he was pursued by Arjuna and 
 Bhima. The latter overtook him, dragged him by the hair from 
 his chariot to the ground, and kicked him till he became sense- 
 
BHIMA. 
 
 5i 
 
 less. At Arj una's remonstrance Bhinia refrained from killing 
 him ; but he cut off all his hair except five locks, and compelled 
 him to acknowledge publicly that he was the slave of the 
 Pa^avas. Bhima refused to listen to his brother's plea for 
 Jayadratha's release, but at Draupadi's intercession he let him 
 go free. In the second exile of the Pamfevas, they went to the 
 Raja of ViraYa, whose service they entered. Bhima, holding a 
 ladle in one hand and a sword in the other, undertook the duties 
 of cook ; but he soon exhibited his prowess by fighting with and 
 killing a famous wrestler named Jimuta. Draupadi had entered 
 into the service of the queen as a waiting-maid, and attracted 
 the admiration of the king's brother-in-law, Kichaka. When she 
 rejected his advances, he insulted and brutally assaulted her. 
 Her husbands did not seem disposed to avenge her, so she 
 appealed to Bhima, as she was wont when she sought revenge. 
 Draupadi made an assignation with Kichaka, which Bhima kept, 
 and after a sharp struggle with the disappointed gallant, he 
 broke his bones to atoms, and made his body into a large ball 
 of flesh, so that no one could tell how he had been killed or 
 who had killed him. Draupadi was judged to have had a share 
 in his death, and was condemned to be burnt alive ; but Bhima 
 drew his hair over his face, so that no one could recognise him, 
 and, tearing up a large tree for a club, he rushed to the rescue. 
 He was taken for a mighty Gandharva, the crowd fled, and 
 Draupadi was released. Kichaka had been the general of the 
 forces of Virata and the mainstay of the king. After his death, 
 Su-sarman, king of Trigartta, aided and abetted by the Kauravas 
 and others, determined to attack Vira/a. The Raja of Virata 
 was defeated and made prisoner, but Bhima pursued Su-sarman 
 and overcame him, rescued the prisoner, and made the conqueror 
 captive. In the great battle between the Kauravas and Fanda- 
 vas, Bhima took a very prominent part. On the first day he 
 fought against Bhishma ; on the second he slew the two sons of 
 the Raja of Magadha, and after them their father, killing him 
 and his elephant at a single blow. In the night between the 
 fourteenth and fifteenth day of the battle, Bhima fought with 
 Drofta until the rising of the sun ; but that redoubted warrior 
 fell by the hand of Dhnsh/a-dyumna, who continued the combat 
 till noonday. On the seventeenth day he killed Duh-sasana, 
 and drank his blood, as he had long before vowed to do, in 
 
52 
 
 BHIMA. 
 
 retaliation of the insults Duh-sasana had offered to Draupadl. 
 On the eighteenth and last day of the battle Dur-yodhana fled 
 and hid himself in a lake. When he was discovered, he would 
 not come out until he had received a promise that he should not 
 have to fight with more than one man at a time. Even then 
 he delayed until he was irritated by the abuse and the taunts 
 of the Pa^avas. Bhima and . Dur-yodhana fought as usual 
 with clubs. The battle was long and furious ; the parties were 
 equally matched, and Bhima was getting the worst of it, when 
 he struck an unfair blow which smashed Dur-yodhana's thigh, 
 and brought him to the ground. Thus he fulfilled his vow and 
 avenged Draupadl. In his fury Bhima kicked his prostrate 
 foe on the head, and acted so brutally that his brother Yudhi- 
 sh/hira struck him in the face with his fist, and directed Arjuna 
 to take him away. Bala-rama was greatly incensed at the foul 
 play to which Bhima had resorted, and would have attacked 
 the Pawrfavas had he not been mollified by Krishna. He de- 
 clared that Bhima should thenceforward be called Jihma-yodhin, 
 * the unfair fighter.' After the conclusion of the war, the old 
 king, Dhnta-rashfra, asked that Bhima might be brought to him. 
 Kn'shwa, who knew the blind old man's sorrow for his son, 
 whom Bhima had killed, and suspecting his intention, placed 
 before him an iron statue, which Dhrita-rash/ra crushed in his 
 embrace. Dhrita-rasbira never forgave Bhima, and he returned 
 the ill feeling with insults, which ended in the old king's retir- 
 ing into the forest. Bhima's last public feat was the slaughter 
 of the horse in the sacrifice which followed Yudhi-sh^hira's 
 accession to the throne. Apart from his mythological attributes, 
 the character of Bhima is natural and distinct. A man of burly 
 form, prodigious strength, and great animal courage, with coarse 
 tastes, a gluttonous appetite, and an irascible temper; jovial and 
 jocular when in good humour, but abusive, truculent, and brutal 
 when his passions were roused. His repartees were forcible though 
 coarse, and he held his own even against Krishna, when the 
 latter made personal remarks upon him. See Maha-bharata. 
 
 By his Asura wife Hicftmba he had a son named Ghafotkacha ; 
 and by his wife Balandhara, princess of Kasi, he also had a son 
 named Sarvatraga or Sarvaga. Other appellations of Bhima are 
 Bhima-sena, Bahu-salin, ' the large armed,' Jarasandha-jit, ' van- 
 quisher of Jarasandha.' 
 
BHIMA —BHISHMA . 
 
 53 
 
 BHIMA. Name of the father of Damayanti. A name of 
 Kudra or of one of his personifications. See Rudra. 
 
 BHIMA ^ANKARA, BHlMESWARA. Name of one of 
 the twelve great Lingas. See Linga. 
 
 BHIMA-SENA. A name of Bhima. 
 
 BHISHMA. < The terrible/ Son of King £antanu by the 
 holy river goddess Ganga, and hence called $antanava, Gangeya, 
 and JSTadi-ja, c the river-born. ' When King #antanu was very 
 old he desired to marry a young and beautiful wife. His son 
 Santanava or Bhishma found a suitable damsel, but her parents 
 objected to the marriage because Bhishma was heir to the throne, 
 and if she bore sons they could not succeed. To gratify his 
 father's desires, he made a vow to the girl's parents that he 
 would never accept the throne, nor marry a wife, nor become 
 the father of children. $antanu then married the damsel, whose 
 name was Satyavati, and she bore him two sons. At the death 
 of his father, Bhishma placed the elder son upon the throne, but 
 he was headstrong and was soon killed in battle. The other 
 son, named Vichitra-viryya, then succeeded, and Bhishma acted 
 as his protector and adviser. By force of arms Bhishma obtained 
 two daughters of the king of Kasi and married them to Vichitra- 
 viryya, and when that prince died young and childless, Bhishma 
 acted as guardian of his widows. By Bhlshma's arrangement, 
 Krishwa Dwaipayana, who was born of Satyavati before her 
 marriage, raised up seed to his half-brother. The two children 
 were Pawdu and Dhnta-rashfra. Bhishma brought them up and 
 acted for them as regent of Hastina-pura. He also directed the 
 training of their respective children^ the Pa?i<iavas and Kauravas. 
 On the rupture taking place between the rival families, Bhishma 
 counselled moderation and peace. When the war began he 
 took the side of the Kauravas, the sons of Dhnta-rash/ra, and 
 he was made commander-in-chief of their army. He laid down 
 some rules for mitigating the horrors of war, and he stipulated 
 that he should not be called upon to fight against Arjuna, 
 Goaded by the reproaches of Dur-yoclhana, he attacked Arjuna 
 on the tenth day of the battle. He was unfairly wounded by 
 /Sikhandin, and was pierced with innumerable arrows from the 
 hands of Arjuna, so that there was not a space of two fingers' 
 breadth left unwounded in his whole body, and when he fell 
 from his chariot he was upheld from the ground by the 
 arrows and lay as on a couch of darts. He was mortally 
 
54 
 
 BHISHMA KA—BHRIG U. 
 
 wounded, but he had obtained the power of fixing the period 
 of his death, so he survived fifty-eight days, and delivered 
 several long didactic discourses. Bhishma exhibited through- 
 out his life a self-denial, devotion, and fidelity which remained 
 unsullied to the last. He is also known by the appellation 
 Tarpawechchhu, and as Tala-ketu, 'palm banner.' See Maha- 
 bharata. 
 
 BHlSHMAKA. r. An appellation of Siva. 2. King of 
 Vidarbha, father of Kukmin and of Rukminl, the chief wife of 
 Krishna. 
 
 BHOGAVATI. ' The voluptuous.' The subterranean capital 
 of the Nagas in the Naga-loka portion of Patala. Another name 
 is Put-kari. 
 
 BHOJA. A name borne by many kings. Most conspicuous 
 among them was Bhoja or Bhoja-deva, king of Dhar, who is said 
 to have been a great patron of literature, and probably died 
 before 1082 a. d. 2. A prince of the Yadava race who reigned 
 at Mrittikavati on the Parwasa river in Malwa; he is called 
 also Maha-bhoja. 3. A tribe living in the Yindhya mountains. 
 4. A country ; the modern Bhojpur, Bhagalpur, &c. 
 
 BHOJA-PKABAKDHA. A collection of literary anecdotes 
 relating to King Bhoja of Dhar, written by Ballala. The text 
 has been lithographed by Pavie. 
 
 BHiZ/GU. A Vedic sage. He is one of the Prajapatis and 
 great ifehis, and is regarded as the founder of the race of the 
 Bhngus or Bhargavas, in which was born Jamad-agni and Parasu 
 Rama. Manu calls him son, and says that he confides to him 
 his Institutes. According to the Maha-bharata he officiated at 
 Daksha's celebrated sacrifice, and had his beard pulled out by 
 #iva. The same authority also tells the following story : — It is 
 related of Bhrigu that he rescued the sage Agastya from the 
 tyranny of King Nahusha, who had obtained superhuman 
 power. Bhngu crept into Agastya's hair to avoid the potent 
 glance of JSTahusha, and when that tyrant attached Agastya to 
 his chariot and kicked him on the head to make him move, 
 Bhrigu cursed Nahusha, and he was turned into a serpent. 
 Bhngu, on Nahusha's supplication, limited the duration of his 
 curse. 
 
 In the Padma Purarai it is related that the i?ishis, assembled 
 at a sacrifice, disputed as to which deity was best entitled to the 
 
BHRIG U—BHU TA. 
 
 55 
 
 homage of a Brahman. Being unable to agree, they resolved to 
 send Bhrigu to test the characters of the various gods, and he 
 accordingly went. He could not obtain access to #iva because 
 that deity was engaged with his wife ; " finding him, therefore, 
 to consist of the property of darkness, Bhrigu sentenced him to 
 take the form of the Linga, and pronounced that he should have 
 no offerings presented to him, nor receive the worship of the 
 pious and respectable. His next visit was to Brahma, whom he 
 beheld surrounded by sages, and so much inflated with his own 
 importance as to treat Bhrigu with great inattention, betraying 
 his being made up of foulness. The Muni therefore excluded 
 him from the worship of the Brahmans. Eepairing next to 
 Vishnu, he found the deity asleep, and, indignant at his seeming 
 sloth, Bhrigu stamped upon his breast with his left foot and 
 awoke him; instead of being offended, Vislmu gently pressed 
 the Brahman's foot and expressed himself honoured and made 
 happy by its contact ; and Bhrigu, highly pleased by his humi- 
 lity, and satisfied of his being impersonated goodness, proclaimed 
 Vishnu as the only being to be worshipped by men or gods, in 
 which decision the Munis, upon Bhrigu's report, concurred." — 
 Wilson. 
 
 BHit/GUS. 'Boasters, consumers.' "A class of mythical 
 beings who belonged to the middle or aerial class of gods." — 
 Both. They are connected with Agni, and are spoken of as 
 producers and nourishers of fire, and as makers of chariots. 
 They are associated with the Angirasas, the Atharvans, Bih- 
 hus, &c. 
 
 BHIJ, BHUMI. The earth. See Prithivi. 
 BHUB. See Yyahriti. 
 
 BHUBI-#BAVAS. A prince of the Balhikas and an ally of 
 the Kauravas, who was killed in the great battle of the Maha- 
 bharata. 
 
 BHUB-LOKA. See Loka. 
 
 BHUTA. A ghost, imp, goblin. Malignant spirits which 
 haunt cemeteries, lurk in trees, animate dead bodies, and delude 
 and devour human beings. According to the Vishmi Purawa 
 they are " fierce beings and eaters of flesh," who were created by 
 the Creator when he was incensed. In the Vayu PuraTia their 
 mother is said to have been Krodha, 'anger.' The Bhutas are 
 attendants of /Siva, and he is held to be their king. 
 
5 6 BHUTES A— BRAHMA. 
 
 BHUTESA, BHUTESWAEA. £ Lord of beings or of 
 created things/ A name applied to Vish?ra, Brahma, and 
 Krishna; as 'lord of the Bhutas or goblins/ it is applied to 
 /Siva. 
 
 BHUYANESWAEA. A ruined city in Orissa, sacred to 
 the worship of Siva, and containing the remains of several 
 temples. It was formerly called Ekamra-kanana. 
 
 BHUVAK. See Yyahriti. 
 
 BHUYAE-LOKA. See Loka. 
 
 BlBHATSU. ' Loathing.' An appellation of Arjuna. 
 
 BIKDUSAEA. The son and successor of Chandra-gupta. 
 
 BEAHMA, BEAHMAN (neuter). The supreme soul of the 
 universe, self-existent, absolute, and eternal, from which all things 
 emanate, and to which all return. This divine essence is incor- 
 poreal, immaterial, invisible, unborn, uncreated, without begin- 
 ning and without end, illimitable, and inappreciable by the sense 
 until the film of mortal blindness is removed. It is all-pervading 
 and infinite in its manifestations, in all nature, animate and in- 
 animate, in the highest god and in the meanest creature. This 
 supreme soul receives no worship, but it is the object of that 
 abstract meditation which Hindu sages practise in order to 
 obtain absorption into it. It is sometimes called Kala-hansa. 
 
 There is a passage in the Satapatha Brahmawa which repre- 
 sents Brahma (neut.) as the active creator. See Brahma. 
 
 The Yeda is sometimes called Brahma. 
 
 BEAHMA (masculine). The first member of the Hindu 
 triad ; the supreme spirit manifested as the active creator of 
 the universe. He sprang from the mundane egg deposited by 
 the supreme first cause, and is the Prajapati, or lord and father 
 of all creatures, and in the first place of the i^ishis or Praja- 
 patis. 
 
 When Brahma has created the world it remains unaltered for 
 one of his days, a period of 2,160,000,000 years. The world and 
 all that is therein is then consumed by fire, but the sages, gods, 
 and elements survive. When he awakes he again restores crea- 
 tion, and this process is repeated until his existence of a hundred 
 years is brought to a close, a period which it requires fifteen 
 figures to express. When this period is ended he himself expires, 
 and he and all the gods and sages, and the whole universe are 
 resolved into their constituent elements. His name is invoked 
 
BRAHMA. 
 
 57 
 
 in religious services, but Pushkara (hodie Pokhar), near Ajmir, 
 is the only place where he receives worship, though Professor 
 Williams states that he has heard of homage being paid to him 
 at Idar. 
 
 Brahma is said to be of a red colour. He has four heads ; 
 originally he had five, but one was burnt off by the fire of Siva's 
 central eye because he had spoken disrespectfully. Hence he is 
 called Chatur-anana or Chatur-mukha, ' four-faced,' and Ashzfa- 
 karwa, ' eight-eared.' He has four arms ; and in his hands he 
 holds his sceptre, or a spoon, or a string of beads, or his bow 
 Parivita, or a water jug, and the Yeda. His consort is SaraswatI, 
 goddess of learning, also called Brahml. His vehicle is a swan 
 or goose, from which he is called Hansa-vahana. His residence 
 is called Brahma-vnnda. 
 
 The name Brahma is not found in the Yedas and Brahmanas, 
 in which the active creator is known as Hiranya-garbha, Praja- 
 pati, &c. ; but there is a curious passage in the Satapatha Brah- 
 mana which says : "He (Brahma, neuter) created the gods. 
 Having created the gods, he placed them in these worlds : in this 
 world Agni, Vayu in the atmosphere, and Surya in the sky." 
 Two points connected with Brahma are remarkable. As the 
 father of men he performs the work of procreation by incestuous 
 intercourse with his own daughter, variously named Vach or 
 SaraswatI (speech), Sandhya (twilight), Sata-rupa (the hundred- 
 formed), &c. Secondly, that his powers as creator have been 
 arrogated to the other gods Vishnu and Siva, while Brahma has 
 been thrown into the shade. In the Aitareya Brahmana it is said 
 that Prajapati was in the form of a buck and his daughter was 
 Eohit, a deer. According to the Satapatha Brahmana and Manu, 
 the supreme soul, the self-existent lord, created the waters and 
 deposited in them a seed, which seed became a golden egg, in 
 which he himself was born as Brahma, the progenitor of all the 
 worlds. As the waters (nam) were " the place of his movement, 
 he (Brahma) was called Narayawa." Here the name Narayana is 
 referred distinctly to Brahma, but it afterwards became the name 
 of Vishnu. The account of the Kamayana is that " all was water 
 only, in which the earth was formed. Thence arose Brahma, the 
 self-existent, with the deities. He then, becoming a boar, raised 
 up the earth and created the whole world with the saints, his 
 sons. Brahma, eternal and perpetually undecaying, sprang from 
 
58 
 
 BRAHMA. 
 
 the ether ; from him was descended Marichi • the son of Marichi 
 was Kasyapa. From Kasyapa sprang Vivaswat, and Mann is 
 declared to have been Yivaswat's son." A later recension of 
 this poem alters this passage so as to make Brahma a mere 
 manifestation of Vishnu. Instead of "Brahma, the self-exis- 
 tent, with the deities," it substitutes for the last three words, 
 "the imperishable Vishnu." The Vishnu Purana says that the 
 " divine Brahma called ISTarayana created all beings," that Pra- 
 japati "had formerly, at the commencement of the (previous) 
 kalpas, taken the shape of a fish, a tortoise, &c, (so now), 
 entering the 'body of a boar, the lord of creatures entered the 
 water." But this "lord of creatures" is clearly shown to be 
 Vishnu, and these three forms, the fish, the tortoise, and the boar, 
 are now counted among the Avataras of Vishnu. (See Avatara.) 
 This attribution of the form of a boar to Brahma (Prajapati) 
 had been before made by the Satapatha Brahmana, which also 
 says, " Having assumed the form of a tortoise, Prajapati created 
 offspring." The Linga Purana is quite exceptional among the 
 later works in ascribing the boar form to Brahma. The Maha- 
 bharata represents Brahma as springing from •the navel of 
 Vishnu or from a lotus which grew thereout ; hence he is called 
 Nabhi-ja, 6 navel-born ; ' Kanja, 6 the lotus ; ' Sarojin, ' having a 
 lotus;' Abja-ja, Abja-yoni, and Kanja-ja, ' lotus-born. ' This 
 is, of course, the view taken by the Vaishnavas. The same 
 statement appears in the Ramayana, although this poem gives 
 Brahma a more prominent place than usual. It represents 
 Brahma as informing Kama of his divinity, and of his calling 
 him to heaven in "the glory of Vishnu." He bestowed boons 
 on Rama while that hero was on earth, and he extended his 
 favours also to Ravana and other Rakshasas who were descen- 
 dants of his son Pulastya. In the Puranas also he appears as a 
 patron of the enemies of the gods, and it was by his favour that 
 the Daitya King Bali obtained that almost universal dominion 
 which required the incarnation of Vishnu as the dwarf to repress. 
 He is further represented in the Ramayana as the creator of the 
 beautiful Ahalya, whom he gave as wife to the sage Gautama. 
 Brahma, being thus inferior to Vishnu, is represented as giving 
 homage and praise to Vishnu himself and to his form Krishna, 
 but the Vaishnava authorities make him superior to Rudra, 
 who, they say, sprang from his forehead. The Saiva authorities 
 
BRAHMA— BRAHMAN. 59 
 
 make Maha-deva or Kudra to be the creator of Brahma, and 
 represent Brahma as worshipping the Linga and as acting as 
 the charioteer of Kudra. 
 
 Brahma was the father of Daksha, who is said to have sprung 
 from his thumb, and he was present at the sacrifice of that 
 patriarch, which was rudely disturbed by Eudra. Then he had 
 to humbly submit and appease the offended god. The four 
 Kumaras, the chief of whom was called Sanat-kumara or by the 
 patronymic Yaidhatra, were later creations or sons of Brahma. 
 
 Brahma is also called Vidhi, Yedhas, Druhma, and Srash/fn, 
 ' creator;' Dhatri and Yidhatri, 'sustainer;' Pitamaha, 6 the 
 great father ; ' Lokesa, 6 lord of the world ; ' Paramesh/a, 
 Supreme in heaven ;' Sanat, 'the ancient;' Adi-kavi, 'the 
 first poet ; ' and Dru-gha%a, 'the axe or mallet.' 
 
 BEAHMACHAEl. The Brahman student. See Brahman. 
 
 BEAHMADIKAS. The Prajapatis (q.v.). 
 
 BEAHMA- GUPTA. An astronomer who composed the 
 Brahma-gupta Siddhanta in a.d. 628. 
 
 BEAHMA-LOKA. See Loka. 
 
 BEAHMAK The first of the four castes; the sacerdotal 
 class, the members of which may be, but are not necessarily, 
 priests. A Brahman is the chief of all created beings ; his per- 
 son is inviolate ; he is entitled to all honour, and enjoys many 
 rights and privileges. The #atapatha Brahma^a declares that 
 " there are two kinds of gods ; first the gods, then those who 
 are Brahmans, and have learnt the Yeda and repeat it : they are 
 human gods." The chief duty of a Brahman is the study and 
 teaching of the Yedas, and the performance of sacrifices and 
 other religious ceremonies ; but in modern times many Brahmans 
 entirely neglect these duties, and they engage in most of the 
 occupations of secular life. Under the law of Manu, the life 
 of a Brahman was divided into four asramas or stages : — 
 
 1. Brahmachdn. — The student, whose duty was to pass his 
 days in humble and obedient attendance upon his spiritual 
 preceptor in the study of the Yedas. 
 
 2. Grihastha. — The householder ; the married man living 
 with his wife as head of a family engaged in the ordinary duties 
 of a Brahman, reading and teaching the Yedas, sacrificing and 
 assisting to sacrifice, bestowing alms and receiving alms. 
 
 3. Vdnaprastha. — The anchorite, or " dweller in the woods," 
 
6o 
 
 BRAHMANA. 
 
 who, having discharged his duties as a man of the world, has 
 retired into the forest to devote himself to self-denial in food 
 and raiment, to mortifications of various kinds, to religious 
 meditation, and to the strict performance of all ceremonial 
 duties. 
 
 4. Sannydsi. — The religious mendicant, who, freed from all 
 forms and observances, wanders about and subsists on alms, 
 practising or striving for that condition of mind which, heedless 
 of the joys and pains, cares and troubles of the flesh, is intent 
 only upon the deity and final absorption. 
 
 The divisions and subdivisions of the Brahman caste are almost 
 innumerable. It must suffice here to notice the great divisions 
 of north and south, the Pancha Gaurfa and the Pancha Dravirfa. 
 The five divisions of Gaurfa, or Bengal, are the Brahmans of — 
 1. Kanyakubja, Kanauj ; 2. Saras wata, the north-west, about the 
 Saraswati or Sarsuti river ; 3. Gaurfa ; 4. Mithila, North Bihar ; 
 5. Utkala, Orissa. The Pancha Dravirfa are the Brahmans of 
 — 1. Maha-rash/ra, the Mahratta country; 2. Telinga, the Telugu 
 country ; 3. Draviefet, the Tamil country ; 4. KarnaYa, the Cana- 
 rese country ; 5. Gurjjara, Guzerat. 
 
 BKAHMAYA. 6 Belonging to Brahmans.' Works composed 
 by and for Brahmans. That part of the Yeda which was intended 
 for the use and guidance of Brahmans in the use of the hymns 
 of the Mantra, and therefore of later production ; but the Brah- 
 mawa, equally with the Mantra, is held to be firuti or revealed 
 word. Excepting its claim to revelation, it is a Hindu Talmud. 
 The Brahma?za collectively is made up of the different Brahma^as, 
 which are ritualistic and liturgical writings in prose. They con- 
 tain the details of the Yedic ceremonies, with long explanations 
 of their origin and meaning ; they give instructions as to the use 
 of particular verses and metres ; and they abound with curious 
 legends, divine and human, in illustration. In them are found 
 " the oldest rituals we have, the oldest linguistic explanations, 
 the oldest traditional narratives, and the oldest philosophical 
 speculations." As literary productions they are not of a high 
 order, but some " striking thoughts, bold expressions, sound 
 reasoning, and curious traditions are found among the mass of 
 pedantry and grandiloquence." Each of the Sanhitas or collec- 
 tion of hymns has . its Brahmanas, and these generally maintain 
 the essential character of the Yeda to which they belong. Thus 
 
BRAHMANASAPTI— BRAHMA PURANA. 
 
 61 
 
 the Brahmawas of the Big are specially devoted to the duties of 
 the Hotn, who recites the nchas or verses, those of the Yajur to 
 fche performance of the sacrifices by the Adhwaryu, and those of 
 the Saman to the chaunting by the Udgatn. The Big has the 
 Aitareya Brahmawa, which is perhaps the oldest, and may date 
 as far back as the seventh century B.C. This is sometimes called 
 Aswalayana. It has another called Kaushitaki or /Sankhayana. 
 The Taittiriya Sanhita of the Yajur-veda has the Taittiriya 
 BrahmaTza, and the Yajasaneyi Sanhita has the #atapatha Brah- 
 mawa, one of the most important of all the Brahma^as. The 
 Sama-veda has eight Brahmawas, of which the best known are 
 the Prau<£ha or Pancha-vinsa, the Tawrfya, and the Sha^-vinsa. 
 The Atharva has only one, the Gopatha Brahmawa. In their 
 fullest extent the Brahxnawas embrace also the treatises called 
 Ara^yakas and Upanishads. 
 
 BEAHMANASPATI. A Yedic equivalent of the name Bri* 
 haspati. 
 
 BEAHMAYZ)A PUEAYA. " That which has declared, in 
 12,200 verses, the magnificence of the egg of Brahma, and in 
 which an account of the future kalpas is contained, is called 
 the Brahmaftrfa Puramt, and was revealed by Brahma." This 
 Purama, like the Skanda, is "no longer procurable in a collective 
 body," but is represented by a variety of Kha^as and Maha- 
 tmyas professing to be derived from it. The Adhyatma Eama- 
 yamt, a very popular work, is considered to be a part of this 
 Purana. 
 
 BEAHMAiVl. The female form, or the daughter of Brahma, 
 also called ASata-rupa (q.v.). 
 
 BEAHMA-PUEA. The city of Brahma. The heaven of 
 Brahma, on the summit of Mount Meru, and enclosed by the 
 river Ganga. 
 
 BEAHMA PUEAYA. In aU the lists of the Purarcas the 
 Brahma stands first, for which reason it is sometimes entitled 
 the Adi or " First " Purawa. It was repeated by Brahma to 
 Marichi, and is said to contain 10,000 stanzas, but the actual 
 number is between 7000 and 8 000. It is also called the Saura 
 Pura?ia, because " it is, in great part, appropriated to the worship 
 of Surya, the sun." "The early chapters give a description of 
 the creation, an account of the Manwantaras, and the history 
 of the Solar and Lunar dynasties to the time of Krishna in a 
 
62 BRAHMA VAIVARTA PURANA. 
 
 summary manner, and in words which are common to it and 
 several other Puranas. A brief description of the universe 
 succeeds ; and then come a number of chapters relating to the 
 holiness of Orissa, with its temples and sacred groves, dedicated 
 to the sun, to Siva, and Jagan-natha, the latter especially. These 
 chapters are characteristic of this Purana, and show its main 
 object to be the promotion of the worship of Krishna as Jagan- 
 natha. To these particulars succeeds a life of Krishna, which is 
 word for word the same as that of the^ Yishmi Purana ; and the 
 compilation terminates with a particular detail of the mode in 
 which Yoga or contemplative devotion, the object of which is 
 still Vishnu, is to be performed. There is little in this which 
 corresponds with the definition of a Pancha-lakshana Purana, and 
 the mention of the temples of Orissa, the date of the original 
 construction of which is recorded, shows that it could not have 
 been compiled earlier than the thirteenth or fourteenth century." 
 This Purana has " a supplementary or concluding section called 
 the Brahmottara Purana, which contains about 3000 stanzas. 
 This bears still more entirely the character of a Mahatmya or 
 local legend, being intended to celebrate the sanctity of the 
 Balaja river, conjectured to be the same as the Banas in Marwar. 
 There is no clue to its date, but it is clearly modern, grafting 
 personages and fictions of its own invention on a few hints from 
 older authorities." — Wilson. 
 
 BRAHMARSHI-DE£A. " Kurukshetra, the Matsyas, the 
 Panchalas, and the Surasenas. This land, which comes to 
 Brahmavartta, is the land of Brahmarshis." — Manu. 
 
 BRAHMAESHIS. Eishis of the Brahman caste, who were 
 the founders of the gotras of Brahmans, and dwell in the sphere 
 of Brahma. See Bkhi. 
 
 BRAHMA-SAYAR2YI. The tenth Manu. See Manu. 
 
 BRAHMA SUTRAS. Aphorisms on the Yedanta philosophy 
 by Badarayana or Yyasa. They are also called Brahma Mimansa 
 Sutras. They are in course of translation by the Rev. K. M. 
 Banerjea in the Bibliotheca Indica. 
 
 BRAHMA YAIYARTA PURAYA. " That Purana which 
 is related by Savami to Narada, and contains the account of the 
 greatness of Krishna, with the occurrences of the Rathantara- 
 kalpa, where also the story of Brahma-varaha is repeatedly told, 
 is called the Brahma Yaivarta Purana, and contains 18,000 
 
BRAHMA VA R TTA — BRIHA SPA TI. 63 
 
 stanzas." The copies known rather exceed this number of 
 stanzas, but the contents do not answer to this description. 
 " The character of the work is so decidedly sectarial, and the 
 sect to which it belongs so distinctly marked — that of the wor- 
 shippers of the juvenile 'Krishna, and Radha, a form of belief of 
 known modern origin " — that it must be a production of a com- 
 paratively late date. A specimen of the text and translation has 
 been published by Stenzler. 
 
 BRAHMA YAETTA. "Between the two divine rivers, 
 SaraswatI and Dnshadwati, lies the tract of land which the 
 sages have named Brahmavartta, because it was frequented by 
 the gods." — Manu, ii. 17. 
 
 BRAHMA- YED A. A name given to the Atharvan or fourth 
 Veda, the Yeda of prayers and charms. 
 
 BRAHMA-YUGA. < The age of Brahmans.' The first or 
 Krita-yuga. See Yuga. 
 
 BRAHMOTTARA PURAYA. See Brahma Purarca. 
 
 BBIKAJ) ARAYYAKA, Bitf HAD UPANISHAD. The 
 Brihad AraTiyaka Upanishad belongs to the #atapatha Brah- 
 mawa, and is ascribed to the sage Yajnawalkya. It has been 
 translated by Dr. Roer, and published in the Bibliotheca Indica. 
 See Ara^yaka and Yajnawalkya. 
 
 B^/HAD-DEYATA. An ancient work in slokas by the 
 sage >Saunaka, which enumerates and describes the deity or 
 deities to which each hymn and verse of the itig-veda is 
 addressed. It frequently recites legends in support of its attri- 
 butions. 
 
 BiZ/HAD-RATHA. The tenth and last king of the Maurya 
 dynasty, founded by Chandragupta. 
 
 BBIKAN NARADIYA PURAYA. See Narada Purarca, 
 Bi?/HASPATI. In the ifo'g-veda the names Bnhaspati 
 and Brahmanaspati alternate, and are equivalent to each other. 
 They are names " of a deity in whom the action of the wor- 
 shipper upon the gods is personified. He is the suppliant, the 
 sacrificer, the priest, who intercedes with gods on behalf of men 
 and protects mankind against the wicked. Hence he appears as 
 the prototype of the priests and priestly order; and is also 
 designated as the Purohita (family priest) of the divine com- 
 munity. He is called in one place 'the father of the gods/ and 
 a widely extended creative power is ascribed to him. He is 
 
6 4 
 
 BRIHA SPA TI—B UDHA . 
 
 also designated as 'the shining' and ' the gold-coloured,' and as 
 ' having the thunder for his voice.' " 
 
 In later times he is a Rkhi He is also regent of the planet 
 Jupiter, and the name is commonly used for the planet itself. 
 In this character his car is called Mti-ghosha and is drawn by- 
 eight pale horses. He was son of the Rishi Angiras, and he bears 
 the patronymic Angirasa. As preceptor of the gods he is called 
 Animishacharya, Chakshas, Ijya, and Indrejya. His wife, Tara, 
 was carried off by Soma, the moon, and this gave rise to a war 
 called the Taraka-maya. Soma was aided by Usanas, Eudra, and 
 all the Daityas and Danavas, while Indra and the gods took the 
 part of Brihaspati. " Earth, shaken to her centre," appealed to 
 Brahma, who interposed and restored Tara to her husband. She 
 was delivered of a son which Brihaspati and Soma both claimed, 
 but Tara, at the command of Brahma to tell the truth, declared 
 Soma to be the father, and the child was named Budha. There 
 is an extraordinary story in the Matsya and Bhagavata Purawas 
 of the Rkhis having milked the earth through Brihaspati. (See 
 Vishmi Purawa, i. pp. 188, 190.) Brihaspati was father of 
 Bharadwaja by Mamata, wife of Utathya. (See Bharadwaja.) 
 An ancient code of law bears the name of Brihaspati, and he is 
 also represented as being the Yyasa of the "fourth, Dwapara 
 age." There was a Rishi of the name in the second Manwan- 
 tara, and one who was founder of an heretical sect. Other epi- 
 thets of Brihaspati are Jiva, ' the living,' Dldivis, £ the bright,' 
 Dhishawa, 'the intelligent,' and, for his eloquence, Gish-pati, 
 ' lord of speech.' 
 
 Bi?/HAT-KATHA. A large collection of tales, the original 
 of the Katha-sarit-sagara (q.v.). 
 
 BiZ/HAT-SANHITA. A celebrated work on astronomy by 
 Varaha Mihira. It has been printed by Kern in the Bibliotheca 
 Indica, who has also published a translation in Jour. R. A. S. 
 for 1870 and following years. 
 
 BUDDHA. Gotama Buddha, the founder of Buddhism. 
 Vishmi's ninth incarnation. See Avatara. 
 
 BUDHA. 'Wise, intelligent.' The planet Mercury, son of 
 Soma, the moon, by Kohi7ii, or by Tara, wife of Brihaspati. (See 
 Brihaspati) He married Ha, daughter of the Manu Vaivaswata, 
 and by her had a son, Puriiravas. Budha was author of a hymn 
 in the iiig-veda. (See Ila.) Prom his parents he is called 
 
CHA IT A N YA - CHA NDR OB A YA — CHAM UNDA. 65 
 
 Saumya and Eauhineya. He is also called Praharshawa, Eod- 
 hana, Tunga, and #yamanga, 6 black-bodied. ' The intrigue of 
 Soma with Tara was the cause of a great quarrel, in which the 
 gods and the Asuras fought against each other. Brahma com- 
 pelled Soma to give up Tara, and when she returned to her 
 husband she was pregnant. A son was born, who was so beau- 
 tiful that B7ihaspati and Soma both claimed him. Tara for a 
 long time refused to tell his paternity, and so excited the wrath 
 and nearly incurred the curse of her son. At length, upon the 
 command of Brahma, she declared Soma to be the father, and 
 he gave the boy the name of Budha. This name is distinct 
 from Buddha. 
 
 CHAITANYA-CHANDEODAYA. 'The rise of the moon 
 of Chaitanya.' A drama in ten acts by Kavi-kama-pura, It is 
 published in the Bibliotheca Indica. Chaitanya was a modern 
 Yaisrmava reformer, accounted an incarnation of Krishna. 
 
 CHAITEA-EATHA. The grove or forest of Kuvera on 
 Mandara, one of the spurs of Meru ; it is so called from its being 
 cultivated by the gandharva Chitra-ratha. 
 
 CHAKOEA. A kind of partridge. A fabulous bird, supposed 
 to live upon the beams of the moon. 
 
 CHAKEA-YAETI. A universal emperor, described by the 
 Visrmu Pura?za as one who is born with the mark of Vishmi's 
 discus visible in his hand; but, Wilson observes, "the gram- 
 matical etymology is, ' He who abides in or rules over an exten- 
 sive territory called a Chakra. 7 " 
 
 CHAKSHUSHA. The sixth Manu. See Manu. 
 
 CHAMPA. Son of Pnthu-laksha, a descendant of Yayati, 
 through his fourth son, Anu, and founder of the city of 
 Champa. 
 
 CHAMPA, CHAMP AY ATI, CHAMP A-MALLNT, CHAM- 
 PA-PUEI. The capital city of the country of Anga. Traces of 
 it still remain in the neighbourhood of Bhagalpur. It was also 
 called Malini, from its being surrounded with champaka trees 
 as with a garland (mala). It is said to have derived its name 
 from Champa, its founder, but the abundant champaka trees 
 may assert a claim to its designation. 
 
 CHAMUiVDA. An emanation of the goddess Durga, sent 
 forth from her forehead to encounter the demons Cha^a and 
 MuftcZa. She is thus described in the Markawcfeya Purana : — 
 
 B 
 
66 
 
 CHAN A K YA— CHANDRA -GUPTA, 
 
 " From the forehead of Ambika (Durga), contracted with wrath- 
 ful frowns, sprang swiftly forth a goddess of black and formid- 
 able aspect, armed with a scimitar and noose, bearing a ponde- 
 rous mace, decorated with a garland of dead corses, robed in the 
 hide of an elephant, dry and withered and hideous, with yawning 
 mouth, and lolling tongue, and bloodshot eyes, and filling the 
 regions with her shouts." When she had killed the two demons, 
 she bore their heads to Durga, who told her that she should 
 henceforth be known, by a contraction of their names, as Cha- 
 munda. 
 
 CHAAAKYA. A celebrated Brahman, who took a leading 
 part in the destruction of the Nandas, and in the elevation of 
 Chandra-gupta to their throne. He was a great master of finesse 
 and artifice, and has been called the Machiavelli of India. A 
 work upon morals and polity called Cha?iakya Sutra is ascribed 
 to him. He is the chief character in the drama called Mudra- 
 rakshasa, and is known also by the names Vish?m-gupta and 
 Kau/ilya. His maxims have been translated by Weber. 
 
 CHAiV7)A, CHAA7)L The goddess Durga, especially in the 
 form she assumed for the destruction of the Asura called 
 Mahisha. 
 
 CHAiV7)I-MAHATMYA, CHAiV7)IKA-MAHATMYA. The 
 
 same as the ChawdSpaflia. 
 
 CRANDIPAT, CHAiralPATHA. A poem of 700 verses, 
 forming an episode of the Markarafeya Pura^a. It cele- 
 brates Durga's victories over the Asuras, and is read daily in 
 the temples of that goddess. The work is also called Devi- 
 mahatmya. It has been translated by Poley and by Burnouf. 
 
 CHANDRA. The moon, either as a planet or a deity. See 
 Soma. 
 
 CHANDKA-GUPTA. This name was identified by Sir W. 
 Jones with the Sandracottus or Sandrocyptus mentioned by 
 Arrian and the other classical historians of Alexander's cam- 
 paign ; and somewhat later on as having entered into a treaty 
 with Seleucus Mcator through the ambassador Megasthenes. 
 The identification has been contested, but the chief writers on 
 Indian antiquities have admitted it as an established fact, and 
 have added confirmatory evidence from various sources, so that 
 the identity admits of no reasonable doubt. This identifica- 
 tion is of the utmost importance to Indian chronology; it is the 
 
CHANDRA-GUPTA. 
 
 67 
 
 only link by which. Indian history is connected with that of 
 Greece, and everything in Indian chronology depends upon the 
 date of Chandra-gupta as ascertained from that assigned to San- 
 dracottus by the classical writers. His date, as thus discovered, 
 shows that he began to reign in 315 B.C., and as he reigned 
 twenty-four years, his reign ended in 291 b.c. Chandra-gupta is 
 a prominent name in both Brahmanical and Buddhist writings, 
 and his accession to the throne is the subject of the drama 
 Mudra-rakshasa. 
 
 "When Alexander was in India, he learned that a king named 
 Xandrames reigned over the Prasii (Prachyas) at the city of 
 Palibothra, situated at the confluence of the Ganges and another 
 river called Erranaboas (the Sone). At this time, Sandracottus 
 was young, but he waged war against Alexander's captains, and 
 he raised bands of robbers, with whose help he succeeded in 
 establishing freedom in India. 
 
 Hindu and Buddhist writers are entirely silent as to Alex- 
 ander's appearance in India, but they show that Chandra-gupta 
 overthrew the dynasty of the Nandas, which reigned over 
 Magadha, and " established freedom in India by the help of 
 bands of robbers." He established himself at Pa^ali-putra, 
 the capital of the ISTandas, which is identical with the Greek 
 Palibothra, and this has been shown to be the modern Patna. 
 That town does not now stand at the confluence of two rivers, 
 but the rivers in the alluvial plains of Bengal frequently 
 change their courses, and a change in the channel of the Sone 
 has been established by direct geographical evidence. There is 
 a difficulty about Xandrames. This is no doubt the Sanskrit 
 Chandramas, which some consider to be only a shorter form of 
 the name Chandra-gupta, while others point out that the Greek 
 references indicate that Xandrames was the predecessor of San- 
 dracottus, rather than Sandracottus himself. 
 
 The dynasty of the • Nandas that reigned over Magadha are 
 frequently spoken of as the " nine Nandas," meaning apparently 
 nine descents ; but according to some authorities the last Nanda, 
 named Maha-padma, and his eight sons, are intended. Maha- 
 padma JSTanda was the son of a #udra, and so by law he was a 
 #udra himself. He was powerful and ambitious, cruel and avari- 
 cious. His people were disaffected ; but his fall is represen- 
 ted as having been brought about by the Brahman Chawakya. 
 
68 CHANDRA-GUPTA— CHANDRA-VANS A. 
 
 Cliandra-gupta was then raised to the throne and founded the 
 Mauryan dynasty, the third king of which was the great Asoka, 
 grandson of Chandra-gupta. The Brahmans and Buddhists 
 are widely at variance as to the origin of the Maurya family. 
 The drama Mudra-rakshasa represents Chandra-gupta as being 
 related to Maha-padma Nanda, and the commentator on the 
 Yishmi Purafia says that he was a son of ISTanda by a woman of 
 low caste named Mura, wherefore he and his descendants were 
 called Mauryas. This looks very like an etymological invention, 
 and is inconsistent with the representation that the low caste of 
 Nanda was one cause of his deposition ; for were it true, the 
 low-caste king would have been supplanted by one of still lower 
 degree. On the other hand, the Buddhists contend that the 
 Mauryas belonged to the same family as Buddha, who was of the 
 royal family of the $akyas. The question of the identification 
 of Sandracottus and Chandra-gupta has been discussed at length 
 by Wilson in the preface to the Mudra-rakshasa in his Hindu 
 Theatre, and in the Yishrai Purawa, vol. iv. p. 185 ; also by 
 Max Miiller in his History of Ancient Sanskrit Literature. 
 
 CHANDKA-HASA. A prince of the south, who lost his 
 parents soon after his birth, and fell into a state of destitution, 
 but after going through a variety of adventures came to the 
 throne. See Wheeler, vol. i. p. 522. 
 
 CHANDRA-KANTA. < The moon-stone. ' A gem or stone 
 supposed to be formed by the congelation of the rays of the 
 moon ; a crystal is perhaps meant. It is supposed to exercise a 
 cooling influence. So in the Megha-diita — 
 
 " The moon's white rays the smiling night illume, 
 And on the moon-gem concentrated fall, 
 That hangs in woven nets in every hall ; 
 Whence cooling dews upon the fair descend, 
 And life renewed to languid nature lend." 
 
 It is also called Mam-chaka. 
 
 CHANDEA-KETU. 1. A son of Lakshma^a. 2. A king 
 of the city of Chakora. 3. A country near the Himalayas. 
 
 CHANDKA-YANaSA. The Lunar race. The lineage or 
 race which claims descent from the moon. It is divided into 
 two great branches, the Yadavas and Pauravas, respectively 
 descended from Yadu and Puru. Krishna belonged to the line 
 of Yadu, and Dushyanta with the Kuru and Pa%c?u princes to 
 
CHANDRA- VANS A. 
 
 the line of Puru. The following is a list of the Lunar race 
 given in the Vishnu Pura^a, but the authorities vary : — 
 
 The Lunar Race. 
 
 Atri, the ifo'shi. 
 Soma, the Moon. 
 Budha, Mercury. 
 Pururavas. 
 Ayu, Ayus. 
 
 Nalmsha (and 3 others). 
 Yayati (and 5 others). 
 
 1 
 
 Yddavas. 
 
 Yadu, eldest. 
 
 Krosh^u (and 3 others). 
 
 Vnjinivat. 
 
 Swahi. 
 
 Rushadgu. 
 
 Chitraratha. " 
 
 £asabindu. 
 
 Pr/thusravas (one of a 
 
 million sons). 
 Tamas. 
 Usanas. 
 #iteyus. 
 
 Rukmakavacha} 
 or > 
 Ruchaka. ) 
 ParavWt. 
 Jyamagha. 
 Vidarbha. 
 Kratha. 
 Kunti. 
 "VWshra. 
 Nirvriti. 
 Dasarha. 
 Vyoman. 
 Jimtita. 
 VikWti. 
 Bhimaratha. 
 Navaratha. 
 Dasaratha. 
 £akuni. 
 Karamhhi. 
 Devarata. 
 Devakshattra. 
 Madhu. 
 Anavaratha. 
 Kuruvatsa. 
 Anuratha. 
 Puruhotra. 
 
 Pauravas. 
 
 Puru, youngest (and 3 
 
 others). 
 Janamejaya. 
 Prachinvat. 
 Pravira. 
 Manasyu. 
 Abhayada. 
 Sudyumna. 
 Bahugava. 
 Samyati. 
 Ahamyati. 
 Raudraswa. 
 JRiteyu (and 9 others). 
 Rantinara. 
 Tansu. 
 Anila. 
 Dushyanta. 
 Bharata. 
 Bharadwaja) 
 
 or > adopted. 
 Vitatha ) 
 Bhavanmanyu. 
 BWhatkshatra (and 
 
 many others). 
 Suhotra. 
 
 Hastin (of Hastinapur). 
 Ajamidha (and 2 
 
 others), 
 ifo'ksha (and others). 
 Samvarawa. 
 Kuru. 
 
 Jahnu (and many 
 
 others). 
 Suratha. 
 Viduratha. 
 Sarvabhauma. 
 Jayasena. 
 Aravin. 
 
 Kings of Kasi. 
 Kshatravnddha. 
 Suhotra. 
 Kasa. 
 Kasiraja. 
 Dirghatamas. 
 Dhanwantari. 
 Ketumat. 
 Bhimaratha. 
 Divodasa. 
 Pratardana. 
 Dyumat. 
 £atrujit. 
 Vatsa. 
 ifo'tadhwaja 
 or 
 
 Kuvalayaswa. 
 Alarka. 
 Sannati 
 or 
 
 Santati. ' 
 Sunitha. 
 Suketu. 
 Satyaketu. 
 Vibhu. 
 Suvibhu. 
 Sukumara. 
 Dhn'sh^aketu. 
 
70 
 
 CHA NDRA - VA NSA — CHA RA KA . 
 
 The Lunar Kace— Continued. 
 
 Ansu. 
 Satwata. 
 
 Andhaka (and 6 others). 
 
 Bhajamana. 
 
 Viduratha. 
 
 £ura. 
 
 /S'amin. 
 
 Pratikshattra. 
 
 Swayambhoja. 
 
 HWdika. 
 
 Devami(ihusha. 
 
 Sara. 
 
 Vasudeva (and 9 others). 
 Krishna, and Bala- 
 
 (Extinct.) 
 
 Kings of Kdsl. 
 Vainahotra. 
 Bharga. 
 Bharga-bhumi, 
 
 Yddavas. Pauravas. 
 
 Ayutayus. 
 Akrodhana. 
 Devatithi. 
 i^'ksha. 
 Dilipa. 
 Pratipa. 
 
 /S'antanu (and 2 others). 
 Tsindu* 
 DhWtarashfra. 
 Yudhi-shtfiira. 
 Parikshit. 
 Janamejaya. 
 /S'atanika. 
 Aswamedhadatta. 
 AdhisimakWslma. 
 Nichakru. 
 XJslma. 
 Chitraratha. 
 VWsrmimat. 
 Sushena. 
 Sunitha. 
 Richa. 
 
 NWchakshush, 
 
 Sukhabala. 
 
 Pariplava. 
 
 Sunaya. 
 
 Medhavin. 
 
 NWpanjaya. 
 
 MWdu. 
 
 Tigma. 
 
 BWhadratha. 
 
 Vasudana. 
 
 £atanika. 
 
 Udayana. 
 
 Ahinara. 
 
 Khawc/apam. 
 
 Niramitra. 
 
 Kshemaka. 
 
 CHAiV'UKA. A wrestler in the service of Kansa, who was 
 killed by Krishna. 
 
 CHAEAKA. A writer on medicine who lived in Yedic 
 times. According to his own statement, he received the 
 materials of his work from Agnivesa, to whom they were de- 
 livered by Atreya. A legend represents him .as an incarnation 
 of the serpent /Sesha. The work was translated into Arabic 
 before the end of the eighth century. The text has been 
 printed in India. 
 
 * See Table under Maha-bharata. 
 
CHA RA KA — CHHA ND A S. 
 
 7i 
 
 CHAKAKA. One of the chief schools of the Yajur-veda. 
 CHAEAKA-BEAHMAiTA. A Brahmawa of the Black 
 Yajur-veda. 
 
 CHAEA.YA. A Vedic school or society. It is explained hy 
 a commentator as " a number of men who are pledged to the 
 reading of a certain #akha of the Veda, and who have in this 
 manner become one body." 
 
 CHAEAYAS. Panegyrists. The panegyrists of the gods. 
 
 CHARMAJVTATL The river Chambal. 
 
 CHAEIT, CHAEU-DEHA, CHAEU-DESHYA, CHAEU- 
 GUPTA. Sons of Krishna and Eukmim. 
 
 CHAEU-DATTA. The Brahman hero of the drama Mrich- 
 chhakafa 
 
 CHAEU HASINL ' Sweet smiler.' This epithet is used for 
 Eukmim and for Lakshmawa, and perhaps for other wives of 
 Krishna. 
 
 CHAETJ-MATI. Daughter of Krishna and RukmiwL 
 
 CHAEYAKA. i. A Eakshasa, and friend of Dur-yodhana, 
 who disguised himself as a Brahman and reproached Yudhi- 
 sh/hira for his crimes, when he entered Hastina-pura in triumph 
 after the great battle. The Brahmans discovered the imposture 
 and reduced Charvaka to ashes with the fire of their eyes. 2. 
 A sceptical philosopher who advocated materialistic doctrines. 
 He probably lived before the composition of the Eamayawa, and 
 is perhaps identical with the Charvaka of the Maha-bharata. 
 His followers are called by his name. 
 
 CHATUE-YAEJYA. The four castes. See Yama. 
 
 CHEDI. Name of a people and of their country, the modern 
 Chandail and Boglekhand. The capital was $ukti-mati, and 
 among the kings of this country were Dama-ghosha and Sisu-pala. 
 
 CHEKITANA. A son of Dhnshfo-ketu, Eaja of the Kekayas, 
 and an ally of the Pawrfavas. 
 
 CHEEA. A kingdom in the south of the peninsula, which 
 was absorbed by its rival the Chola kingdom. 
 
 CHHANDAS, CHHANDO. Metre. One of the Yedangas. 
 The oldest known work on the subject is " the ChhandaA-sastra, 
 ascribed to Pingala, which may be as old as the second century 
 B.C." It is published in the Bibliotheca Indica. The subject is 
 one to which great attention has been given by the Hindus from 
 the earliest times. 
 
7 2 CHHA NDOGA— CHITRA - K UTA . 
 
 CHHANDOGA. A priest or chanter of the Sama-veda. 
 
 CHHANDOGYA. Name of a Upanishad of the Sama- 
 veda. (See Upanishad.) It has been printed by Dr. Koer, and 
 it has been translated into English by Rajendra Lai, and pub- 
 lished in the Bibliotheca Indica. There is also another printed 
 edition of the text. The Chhandogya Upanishad consists of 
 eight out of ten chapters of the Chhandogya Brahmawa ; the first 
 two chapters are yet wanting. This work is particularly dis- 
 tinguished by its rich store of legends regarding the gradual 
 development of Brahmanical theology. 
 
 CHHAYA. 6 Shade.' A handmaid of the sun. Sanjna, wife 
 of the sun, being unable to bear the fervour of her lord, put her 
 handmaid Chhaya in her place. The sun, believing Chhaya to 
 be his wife, had three children by her : #ani, the planet Saturn ; 
 the Manu Savami ; and a daughter, the Tapati river. As mother 
 of Saturn, Chhaya is known as /Sani-prasu. The partiality 
 which she showed for these children provoked Yama, the son of 
 Sanjna, and he lifted his foot to kick her. She cursed him to 
 have his leg affected with sores and worms. This made it clear 
 that she was not Sanjna and mother of Yama, so the sun went 
 in search of Sanjna and brought her back. According to one 
 Pura>ia, Chhaya was a daughter of Viswakarma, and sister of 
 Sanjna, the wife of the sun. 
 
 CHINTA-MAAa ' The wish-gem.' A jewel which is sup- 
 posed to have the power of granting all desires. The philo- 
 sopher's stone. It is said to have belonged to Brahma, who is 
 himself called by this name. It is also called Divya-ratna. 
 
 CHIR A-JIVIN. ' Long-lived. ' Gods or deified mortals, who 
 live for long periods. 
 
 CHITEA-GUPTA. A scribe in the abodes of the dead, 
 who records the virtues and vices of men. The recorder of 
 Yama. 
 
 CHITRA-KUTA. c Bright-peak.' The seat of Valmiki's her- 
 mitage, in which Rama and Sita both found refuge at diffe- 
 rent times. It is the modern Chitrakote, on the river Pisuni, 
 about fifty miles south-east of Banda in Bundelkhand. It is a 
 very holy place, and abounds with temples and shrines, to which 
 thousands annually resort. " The whole neighbourhood is Kama's 
 country. Every headland has some legend, every cavern is con- 
 nected with his name." — Oust in " Calcutta Review" 
 
CHITRA-LEKHA — CH YA VAN A. 
 
 73 
 
 CHITRA-LEKHA. A picture. Name of a nymph who 
 was skilled in painting and in the magic art. She was the 
 friend and confidante of Usha. See IJsha. 
 
 CHITRANGADA. The elder son of King Santanu, and 
 hrother of Bhishma. He was arrogant and proud, and was 
 killed in early life in a conflict with a Gandharva of the same 
 name. 
 
 CHITRANGADA. Daughter of King Chritra-vaharca of 
 Mam-pura, wife of Arjuna and mother of Babhru-vahana. 
 
 CHITRA-RATHA. < Having a fine car.' The king of the 
 Gandharvas. There are many others known by this name. 
 
 CHITKA-SENA. i. One of the hundred sons of Dhrita- 
 rash/ra. 2. A chief of the Yakshas. 
 
 CHITRA-YAJNA. A modern drama in five acts upon the 
 legend of Daksha. It is the work of a Pa^it named Yaidya- 
 natha Yachaspati. 
 
 CHOLA. A country and kingdom of the south of India 
 about Tanjbre. The country was called Chola-ma%<Ma, whence 
 comes the name Coromandel. 
 
 CHYAYANA, CHYAYANA. A sage, son of the Bkhi 
 Bhngu, and author of some hymns. 
 
 In the i2ig-veda it is said that when " Chyavana had grown 
 old and had been forsaken, the Aswins divested him of his 
 decrepit body, prolonged his life, and restored him to youth, 
 making him acceptable to his wife, and the husband of 
 maidens." This story is thus amplified in the /Satapatha Brah- 
 mawa : — The sage Chyavana assumed a shrivelled form and 
 lay. as if abandoned. The sons of /Saryata, a descendant of 
 Manu, found this body, and pelted it with clods. Chyavana 
 was greatly incensed, and to appease him $aryata yoked his 
 chariot, and taking with him his daughter Su-kanya, pre- 
 sented her to Chyavana. The Aswins endeavoured to seduce 
 her, but she remained faithful to her shrivelled husband, and 
 under his direction she taunted them with being incomplete 
 and imperfect, and consented to tell them in what respect they 
 were deficient, if they would make her husband young again. 
 They directed that he should bathe in a certain pond, and 
 having done so, he came forth with the age that he desired. She 
 then informed them that they were imperfect because they 
 were excluded from a sacrifice the other gods were performing. 
 
74 
 
 CHYA VANA. 
 
 They departed and succeeded in getting admitted to join the 
 other gods. 
 
 According to the Maha-bharata, Chyavana besought Indra to 
 allow the Aswins to partake of the libations of soma. Indra 
 replied that the other gods might do as they pleased, but he 
 would not consent. Chyavana then commenced a sacrifice to 
 the Aswins ; the other gods were subdued, but Indra, in a rage, 
 rushed with a mountain in one hand and his thunderbolt in 
 another to crush Chyavana. The sage having sprinkled him 
 with water and stopped him, " created a fearful open-mouthed 
 monster called Mada, having teeth and grinders of portentous 
 length, and jaws one of which enclosed the earth, the other the 
 sky; and the gods, including Indra, are said to have been at the 
 root of his tongue like fishes in the mouth of a sea monster." 
 In this predicament " Indra granted the demand of Chyavana, 
 who was thus the cause of the Aswins becoming drinkers of the 
 soma." 
 
 In another part of the Maha-bharata he is represented as 
 exacting many menial offices from King Kusika and his wife, 
 but he afterwards rewarded them by " creating a magical golden 
 palace," and predicted the birth of "a grandson of great beauty 
 and heroism (Parasu-rama)." 
 
 The Maha-bharata, interpreting his name as signifying 'the 
 fallen,' accounts for it by a legend which represents his mother, 
 Puloma, wife of Bhngu, as having been carried off by the demon 
 Puloman. She was pregnant, and in her fright the child fell 
 from her womb. The demon was softened, and let the mother 
 depart with her infant. 
 
 The version of the story as told in the Maha-bharata and 
 Pura^as is that Chyavana was so absorbed in penance on the 
 banks of the Narmada that white ants constructed their nests 
 round his body and left only his eyes visible. Su-kanya, daughter 
 of King #aryata, seeing two bright eyes in what seemed to be 
 an anthill, poked them with a stick. The sage visited the 
 offence on $aryata, and was appeased only by the promise of the 
 king to give him Su-kanya in marriage. Subsequently the 
 A.swins, coming to his hermitage, compassionated her union with 
 so old and ugly a husband as Chyavana, and tried to induce her 
 to take one of them in his place. When their persuasions failed, 
 they told her they were the physicians of the gods, and would 
 
CHYA VANA— DADHYANCH. 
 
 75 
 
 restore her husband to youth and beauty, when she could make 
 her choice between him and one of them. Accordingly the three 
 bathed in a pond and came forth of like celestial beauty. Each 
 one asked her to be his bride, and she recognised and chose her 
 own husband. Chyavana, in gratitude, compelled Indra to admit 
 the Aswins to a participation of the soma ceremonial. Indra at 
 first objected, because the Aswins wandered about among men 
 as physicians and changed their forms at will. But Chyavana 
 was not to be refused ; he stayed the arm of Indra as he was 
 about to launch a thunderbolt, and he created a terrific demon 
 who was on the point of devouring the king of the gods when 
 he submitted. 
 
 According to the Maha-bharata, Chyavana was husband of 
 Arushi or Su-kanya and father of Aurva. He is also considered 
 to be the father of Harita. 
 
 The name is Chyavana in the i??'g-veda ; but Chyavana in 
 the Brahniawa and later writings. 
 
 DADHYANCH, DADHICHA. (Dadhicha is a later form.) 
 A Vedic i?ishi, son of Atharvan, whose name frequently occurs. 
 The legend about him, as it appears in the ifog-veda, is that 
 Indra taught him certain sciences, but threatened to cut off his 
 head if he taught them to any one else. The Aswins prevailed 
 upon Dadhyanch to communicate his knowledge to them, and, 
 to preserve him from the wrath of Indra, they took off his own 
 head and replaced it with that of a horse. When Indra struck 
 off the sage's equine head the Aswins restored his own to him. 
 A verse of the i&g-veda says, " Indra, with the bones of Dadhy- 
 anch, slew ninety times nine Yntras j " and the story told by the 
 scholiast in explanation is, that while Dadhyanch was living on 
 earth the Asuras were controlled and tranquillised by his appear- 
 ance; but when he had gone to heaven, they overspread the 
 whole earth. Indra inquired for Dadhyanch, or any relic of 
 him. He was told of the horse's head, and when this was 
 found in a lake near Kuru-kshetra, Indra used the bones as 
 weapons, and with them slew the Asuras, or, as the words of 
 the Yedic verse are explained, he " foiled the nine times ninety 
 stratagems of the Asuras or Yntras." The story as afterwards 
 told in the Maha-bharata and Puranas is that the sage devoted 
 himself to death that Indra and the gods might be armed with 
 his bones as more effective weapons than thunderbolts for the 
 
76 
 
 DA I TV A S— DAKS HA. 
 
 destruction of Vritra and the Asuras. According to one account 
 he was instrumental inhring about the destruction of "Daksha's 
 sacrifice." See Daksha. 
 
 DAITYAS. Titans. Descendants from Diti by Kasyapa. 
 They are a race of demons and giants, who warred against the 
 gods and interfered with sacrifices. They were in turn victorious 
 and vanquished. They and the Danavas are generally associated, 
 and are hardly distinguishable. As enemies of sacrifices they 
 are called Kratu-dwishas. 
 
 DAKHSTL A kind of female imp or fiend attendant upon 
 Kali and feeding on human flesh. The Dakinis are also called 
 Asra-pas, 1 blood drinkers.' 
 
 DAKSHA. 4 Able, competent, intelligent. ? This name 
 generally carries with it the idea of a creative power. Daksha 
 is a son of Brahma; he is one of the Prajapatis, and is some- 
 times regarded as their chief. There is a great deal of doubt 
 and confusion about him, which of old the sage Parasara could 
 only account for by saying that " in every age Daksha and 
 the rest are born and are again destroyed." In the iZig-veda it 
 is said that " Daksha sprang from Aditi, and Aditi from Dak- 
 sha." Upon this marvellous mutual generation Yaska in the 
 Nirukta remarks, " How can this be possible ? They may have 
 had the same origin ; or, according to the nature of the gods, 
 they may have been born from each other, and have derived 
 their substance from each other." Eoth's view is that Aditi is 
 eternity, and that Daksha (spiritual power) is the male energy 
 which generates the gods in eternity. In the #atapatha Brah- 
 ma%a, Daksha is identified with Prajapati, the creator. As son 
 of Aditi, he is one of the Adityas, and he is also reckoned 
 among the Viswadevas. 
 
 According to the Maha-bharata, Daksha sprang from the right 
 thumb of Brahma, and his wife from that deity's left thumb. 
 The Purawas adopt this view of his origin, but state that he 
 married Prasuti, daughter of Priya-vrata, and grand-daughter of 
 Manu. By her he had, according to various statements, twenty- 
 four, fifty, or sixty daughters. The Kamayarai and Maha- 
 bharata agree in the larger number ; and according to Manu and 
 the Maha-bharata he gave ten of his daughters to Dharma and 
 thirteen to Kasyapa, who became the mothers of gods and de- 
 mons, men, birds, serpents, and all living things. Twenty-seven 
 
DAKSHA. 
 
 77 
 
 were given in marriage to Soma, the moon, and these became 
 the twenty-seven Nakshatras or lunar mansions. One of the 
 daughters, named Sati, married /Siva, and killed herself in con- 
 sequence of a quarrel between her husband and father. The 
 Kasi Khanda, represents that she became a sati and burnt 
 herself. 
 
 Another legend of the Maha-bharata and Pura^as represents 
 Daksha as being born a second time, in another Manwantara, 
 as son of the Prachetasas and Marisha, and that he had 
 seven sons, " the allegorical persons Krodha, Tamas, Dama, 
 Vikrita, Angiras, Kardama, and Aswa." This second birth is 
 said to have happened through his having been cursed to it by 
 his son-in-law /Siva. Daksha was in a certain way, by his 
 mother Marisha, an emanation of • Soma, the moon ; and as 
 twenty-seven of his daughters were married to that luminary, 
 Daksha is sometimes referred to as being both the father and 
 the offspring of the moon, thus reiterating the duality of his 
 nature. 
 
 In the Hari-vansa Daksha appears in another variety of his 
 character. According to this authority, Visrmu himself became 
 Daksha, and formed numerous creatures, or, in other words, he 
 became the creator. Daksha, the first of males, by virtue of 
 yoga, himself took the form of a beautiful woman, by whom 
 he had many fair daughters, whom he disposed of in marriage 
 in the manner related by Manu and above stated. 
 
 An important event in the life of Daksha, and very fre- 
 quently referred to, is " Daksha's sacrifice," which was violently 
 interrupted and broken up by /Siva. The germ of this story 
 is found in the Taittiriya Sanhita, where it is related that the 
 gods, having excluded Eudra from a sacrifice, he pierced the 
 sacrifice with an arrow, and that Pushah, attempting to eat 
 a portion of the oblation, broke his teeth. The story is found 
 both in the Kamaya?ia and Maha-bharata. According to the 
 latter, Daksha was engaged in sacrifice, when /Siva in a rage, 
 and shouting loudly, pierced the offering with an arrow. The 
 gods and Asuras were alarmed and the whole universe quaked. 
 The Bishis endeavoured to appease the angry god, but in vain. 
 " He ran up to the gods, and in his rage knocked out the eyes 
 of Bhaga with a blow, and, incensed, assaulted Pushan with 
 his foot and knocked out his teeth as he was eating the offer- 
 
7 8 DAKS HA. 
 
 ing." The gods and i£ishis humbly propitiated him, and when 
 he was appeased " they apportioned to him a distinguished share 
 in the sacrifice, and through fear resorted to him as their refuge. " 
 In another part of the same work the story is again told with 
 considerable variation. Daksha instituted a sacrifice and appor- 
 tioned no share to Kudra (Siva). Instigated by the sage Dad- 
 hichi, the god hurled his blazing trident, which destroyed the 
 sacrifice of Daksha and fell with great violence on the breast 
 of Narayamt (Yishwu). It was hurled back with violence to 
 its owner, and a furious battle ensued between the two gods, 
 which was not intermitted till Brahma prevailed upon Eudra 
 to propitiate Narayawa. That god was gratified, and said to 
 Rudra, " He who knows thee knows me ; he who loves thee 
 loves me." 
 
 The story is reproduced in the Pura^as with many embellish- 
 ments. Daksha instituted a sacrifice to Yishmi, and many of 
 the gods repaired to it, but $iva was not invited, because the 
 gods had conspired to deprive him of sacrificial offerings. The 
 wife of Siva, the mountain goddess Uma, perceived what was 
 going on. Uma was a second birth of SatI, daughter of Daksha, 
 who had deprived herself of life in consequence of her father's 
 quarrel with herself and her husband, #iva. Uma urged her 
 husband to display his power and assert his rights. So he 
 created Yira-bhadra, " a being like the fire of fate," and of most 
 terrific appearance and powers. He also sent with him hundreds 
 and thousands of powerful demigods whom he called into exist- 
 ence. A terrible catastrophe followed ; " the mountains tottered, 
 the earth shook, the winds roared, and the depths of the sea 
 were disturbed." The sacrifice is broken up, and, in the words 
 of Wilson, " Indra is knocked down and trampled on, Yama has 
 his staff broken, Saraswati and the Matn's have their noses cut 
 off, Mitra or Bhaga has his eyes pulled out, Pushan has his 
 teeth knocked down his throat, Chandra (the moon) is pummelled, 
 Yahni's (fire's) hands are cut off, Bhrigu loses his beard, the 
 Brahmans are pelted with stones, the Prajapatis are beaten, and 
 the gods and demigods are run through with swords or stuck 
 with arrows." Daksha then, in great terror, propitiated the 
 wrathful deity and acknowledged his supremacy. According to 
 some versions, Daksha himself was decapitated and his head 
 thrown into the fire. £iva subsequently restored him and the 
 
DA KSHA - SA VA RNA — DA M B HO D BHA VA. 
 
 other dead to life, and as Daksha's head could not be found, it 
 was replaced by that of a goat or ram. The Hari-vansa, in its 
 glorification of Vishnu, gives a different finish to the story. The 
 sacrifice was destroyed and the gods fled in dismay, till Vishnu 
 intervened, and seizing iSiva by the throat, compelled him to 
 desist and acknowledge his master. 
 
 " This," says Wilson, " is a legend of some interest, as it is 
 obviously intended to intimate a struggle between the worship- 
 pers of /Siva and Vishnu, in which at first the latter, but finally 
 the former, acquired the ascendancy. " ' 
 
 Daksha was a lawgiver, and is reckoned among the eighteen 
 writers of Dharma-sastras. 
 
 The name Daksha was borne by several other persons. 
 
 DAKSHA-SAVAKVA. The ninth Manu. See Manu. 
 
 DAKSHAYAVA. Connected with Daksha. A son or de- 
 scendant of that sage. 
 
 DAKSHAYAiVl. A name of Aditi as daughter of Daksha. 
 
 DAKSBtliVA. A present made to Brahmans ; the honora- 
 rium for the performance of a sacrifice. This is personified as a 
 goddess, to whom various origins are assigned. 
 
 DAKSHLVACHAKlS. Followers of the right-hand form of 
 #akta worship. See Tantra. 
 
 D AMA. A son, or, according to the Vishnu Purana, a grand- 
 son of King Marutta of the Solar race. He rescued his bride 
 Su-mana from his rivals, and one of them, named Vapushmat, 
 subsequently killed Marutta, who had retired into the woods 
 after relinquishing his crown to his son. Dama in retaliation 
 killed Vapushmat and offered his blood in the funeral rites of 
 Marutta, while he made an oblation of part of the flesh, and with 
 the rest fed the Brahmans who were of Eakshasa descent. 
 
 DAMA-GHOSHA. King of Chedi and father of Sisu-pala. 
 
 DAMAYANTl. Wife of Nala and heroine of the tale of 
 Nala and DamayantL She is also known by her patronymic 
 BhaimT. See Nala. 
 
 DAMBHODBHAVA. A king whose story is related in the 
 Maha-bharata as an antidote to pride. He had an overweening 
 conceit of his own prowess, and when told by his Brahmans that 
 he was no match for ISTara and JSTarayana, who were living as 
 ascetics on the Gandha-madana mountain, he proceeded thither 
 with his army and challenged them They endeavoured to dis- 
 
8o 
 
 DAMODARA—DARSAN A. 
 
 suade him, but he insisted on fighting. Nara then took a hand- 
 ful of straws, and using them as missiles, they whitened all the 
 air, and penetrated the eyes, ears, and noses of the assailants, 
 until Dambhodbhava fell at Nara's feet and begged for peace. 
 
 DAMODARA. A name given to Krishna because his foster- 
 mother tried to tie him up with a rope (ddma) round his belly 
 (udara). 
 
 DANAVAS. Descendants from Danu by the sage Kasyapa. 
 They were giants who warred against the gods. See Daityas. 
 
 DAiVZ>A-DHARA. < The rod-bearer.' A title of Yama, the 
 god of death. 
 
 DAiVDAKA. The arawya or forest of Dawrfaka, lying between 
 the Godavari and Narmada. It was of vast extent, and some 
 passages of the Ramayawa represent it as beginning immediately 
 south of the Yamuna. This forest is the scene of many of Rama 
 and Sita's adventures, and is described as "a wilderness over 
 which separate hermitages are scattered, while wild beasts and 
 Rakshasas everywhere abound." 
 
 DANTA-VAKTRA. A Danava king of Karusha and son of 
 Vnddha-sarma. He took a side against Krishna, and was even- 
 tually killed by him. 
 
 DANU. A Danava. Also the mother of the Danavas. The 
 demon Kabandha (q.v.). 
 
 DARADA. A country in the Hindu Kush, bordering on 
 Kashmir. The people of that country, "the Durds, are still 
 where they were at the date of the text (of the Vishmi Purafta) 
 and in the days of Strabo and Ptolemy ; not exactly, indeed, at 
 the sources of the Indus, but along its course above the Hima- 
 laya, just before it descends to India." — Wilson. 
 
 D AREAS. bearers.' Rakshasas and other destructive 
 demons. 
 
 DARDURA. Name of a mountain in the south ; it is 
 associated with the Malaya mountain in the Maha-bharata. 
 
 DARa^ANA. ' Demonstration.' The Shad-darsanas or six 
 demonstrations, i.e., the six schools of Hindu philosophy. All 
 these schools have one starting-point, ex nihilo nihil fit ; and all 
 have one and the same final object, the emancipation of the soul 
 from future birth and existence, and its absorption into the 
 supreme soul of the universe. These schools are : — 
 
 i. Nyaya, founded by the sage Gotama. The word nyaya 
 
DARSANA. 
 
 81 
 
 means propriety or fitness, the proper method of arriving at a 
 conclusion by analysis. This school has been called the Logical 
 School, but the term is applicable to its method rather than to 
 its aims. It is also said to represent " the sensational aspect of 
 Hindu philosophy," because it has " a more pointed regard to 
 the fact of the five senses than the others have, and treats the 
 external more frankly as a solid reality." It is the exoteric 
 school, as the Vedanta is the esoteric. 
 
 2. Vaiseshika, founded by a sage named Kawada, who lived 
 about the same time as Gotama. It is supplementary to the 
 ]STyaya, and these two schools are classed together. It is called 
 the Atomic School, because it teaches the existence of a transient 
 world composed of aggregations of eternal atoms. 
 
 Both the Nyaya and Vaiseshika recognise a Supreme Being. 
 
 3. Sankhya. The Sankhya and Yoga are classed together 
 because they have much in common, but the Sankhya is atheis- 
 tical, while the Yoga is theistical. The Sankhya was founded 
 by the sage Kapila, and takes its name from its numeral or dis- 
 criminative tendencies. The Sankhya-Karika, the text-book of 
 this school, has been translated by Colebrooke and Wilson, and 
 part of the aphorisms of Kapila were translated for the Biblio- 
 theca Indicq by the late Dr. Ballantyne. 
 
 4. Yoga. This school was founded by Patanjali, and from 
 his name is also called Patanjala. It pursues the method of the 
 Sankhya and holds with many of its dogmas, but it asserts the 
 existence not only of individual souls, but of one all-pervading 
 spirit, which is free from the influences which affect other souls. 
 
 5. Purva-mimansa. 6. Uttara-mimansa. The prior and later 
 Mimansas. These are both included in the general term Yedanta, 
 but the Purva-mimansa is commonly known as the Mimansa and 
 the Uttara-mimansa as the Yedanta, 'the end or object of the 
 Vedas.' The Purva-mimansa was founded by Jaimini, and the 
 Uttara-mimansa is attributed to Vyasa, the arranger of the 
 Yedas. " The object of both these schools is to teach the art of 
 reasoning with the express purpose of aiding the interpretation 
 of the Yedas, not only in the speculative but the practical por- 
 tion." The principal doctrines of the Yedanta (Uttara) are that 
 " God is the omniscient and omnipotent cause of the existence, 
 continuance, and dissolution of the universe. Creation is an act 
 of his will ; he is both the efficient and the material cause of the 
 
 F 
 
82 
 
 DARSANA. 
 
 world" At the consummation of all things all are resolved into 
 him. He is " the sole-existent and universal soul," and besides 
 him there is no second principle ; he is adwaita, 1 without a 
 second.' #ankaracharya was the great apostle of this schooL 
 
 The period of the rise of these schools of philosophy is uncer- 
 tain, and is entirely a matter of inference, but they are probably 
 later than the fifth century B. c. The Vedanta (Uttara-mimansa) 
 is apparently the latest, and is supposed to have been evoked by 
 the teachings of the Buddhists. This would bring it to within 
 three or four centuries b.c. The other schools are to all appear- 
 ance older than the Vedanta, but it is considered by some that 
 all the schools show traces of Buddhist influences, and if so, the 
 dates of all must be later. It is a question whether Hindu 
 philosophy is or is not indebted to Greek teaching, and the later 
 the date of the origin of these schools the greater is the possi- 
 bility of Greek influence. Mr. Colebrooke, the highest authority 
 on the subject, is of opinion that " the Hindus were in this 
 instance the teachers, not the learners." 
 
 Besides the six schools, there is yet a later system known as 
 ihe Paurarcik and the Eclectic school. The doctrines of this 
 school are expounded in the Bhagavad-glta (q.v.). 
 
 The merits of the various schools have been thus summed up : — 
 " When we consider the six Darsanas, we shall find that one of 
 them, the Uttara-mimansa, bears no title to be ranked by the 
 side of the others, and is really little more than a mystical 
 explanation of the practical injunctions of the Yedas. We shall 
 also admit that the earlier Vedanta, very different from the 
 school of Mhilists now existing under that name, was chiefly a 
 controversial essay, seeking to support the theology of sacred writ, 
 but borrowing all its philosophical portions from the Yoga school, 
 the most popular at the time of its composition. Lastly, the 
 Nyaya is little more than a treatise on logic, introducing the doc- 
 trines of the theistic Sankhya ; while the Vaiseshika is an essay on 
 physics, with, it is true, the theory of atoms as its distinguishing 
 mark, though even to this we feel inclined to refuse the imputa- 
 tion of novelty, since we find some idea of it lurking obscurely 
 in the theory of subtile elements which is brought forward in 
 Kapila's Sankhya. In short, the basis of all Indian philosophy, 
 if indeed we may not say the only system of philosophy really 
 discovered in India, is the Sankhya, and this forms the basis 
 
DAR UK A— DA SARHA. 
 
 33 
 
 of the doctrines expounded in the Bhagavad-glta." — CocJcburn 
 Thomson. 
 
 Colebrooke's Essays are the great authorities on Hindu philo- 
 sophy. Ballantyne has translated many of the original aphorisms, 
 and he, Cockburn Thomson, Hall, Banerjea, and others have 
 written on the subject. 
 
 DARUKA. Krishna's charioteer, and his attendant in his 
 last days. 
 
 DA6A-KIJMARA-CHARITA. < Tales of the ten princes/ 
 by $ri Dmdi. It is one of the few Sanskrit works written in 
 prose, but its style is so studied and elaborate that it is classed 
 as a Kavya or poem. The tales are stories of common life, and 
 display a low condition of morals and a corrupt state of society. 
 The text has been printed with a long analytical introduction 
 by H. H. Wilson, and again in Bombay by Biihler. There is an 
 abridged translation by Jacobs, also a translation in French by 
 Fauche, and a longer analysis in vol. iv. of Wilson's works. 
 
 DAaSAJSTAKA. < Ten faced.' A name of Ravawa. 
 
 DA#A-RATHA. A prince of the Solar race, son of Aja, a de- 
 scendant of Ikshwaku, and king of Ayodhya. He had three wives, 
 but being childless, he performed the sacrifice of a horse, and, 
 according to the Ramaya?za, the chief queen, Kausalya, remained 
 in close contact with the slaughtered horse for a night, and the 
 other two queens beside her. Four sons were then born to him 
 from his three wives. Kausalya bore Rama, Kaikeyi gave birth 
 to Bharata, and Su-mitra bore Lakshmana and #atru-ghna. Rama 
 partook of half the nature of Vislmu, Bharata of a quarter, and 
 the other two shared the remaining fourth. The Ramaya^a, in 
 explanation of this manifestation of Vishmi, says that he had 
 promised the gods to become incarnate as man for the destruction 
 of Ravawa. He chose Dasa-ratha for his human parent; and 
 when that king was performing a second sacrifice to obtain pro- 
 geny, he came to him out of the fire as a glorious being, and 
 gave him a vessel full of nectar to administer to his wives. 
 Dasa-ratha gave half of it to Kausalya, and a fourth each to 
 Su-mitra and Kaikeyi. They all in consequence became preg- 
 nant, and their offspring partook of the divine nature according 
 to the portion of the nectar each had drunk. There were several 
 others of the name. See Rama-chandra. 
 
 DASARHA, DASARHA. Prince of the Dasarhas, a title of 
 Krishna. The Dasarhas were a tribe of Yadavas. 
 
S4 
 
 DASA-R UPAKA—DE VAKL 
 
 DAaSA-EUPAKA. An early treatise on dramatic com- 
 position. It has been published by Hall in the Bibliotheca 
 Ihdica. 
 
 DAS AS. ' Slaves/ Tribes and people of India who opposed 
 the progress of the intrusive Aryans. 
 
 D ASK AS. 'Beautiful.' The elder of the two Aswins, or in 
 the dual (Dasrau), the two Aswins. 
 
 DASYUS. In the Yedas they are evil beings, enemies of the 
 gods and men. They are represented as being of a dark colour, 
 and probably were the natives of India who contended with the 
 immigrant Aryans. It has, however, been maintained that they 
 were hermits and ascetics of Aryan race. In later times they 
 are barbarians, robbers, outcasts, who, according to some autho- 
 rities, descended from Yiswamitra. 
 
 DATTAKA-CHAKDBIKA. A treatise on the law of adop- 
 tion by Devana Bhafta. Translated by Sutherland. 
 
 DATTAKA-MIMANSA. A treatise on the law of adoption 
 by JSTanda Pawrfita. Translated by Sutherland. 
 
 DATTAKA-aSTBOMAYI. A digest of the principal treatises 
 on the law of adoption. Printed at Calcutta. 
 
 DATTATBEYA. Son of Atri and Anasuya. A Brahman 
 saint in whom a portion of Brahma, Yishmi, and Siv&, or more 
 particularly Yislmu, was incarnate. He had three sons, Soma, 
 Datta, and Dur-vasas, to whom also a portion of the divine 
 essence was transmitted. He was the patron of Karta-virya, and 
 gave him a thousand arms. 
 
 DAYA-BHAGA. 'Law of inheritance.' This title belongs 
 especially to the treatise of Jimuta Yahana, current in Bengal. 
 Translated by Colebrooke. 
 
 DAYA-KBAMA-SANGBAHA. A treatise on the law of 
 inheritance as current in Bengal, by Sii Knsrma Tarkalankara. 
 Translated by Wynch. 
 
 DAYA-TATWA. A treatise on the law of inheritance as 
 current in Bengal, by Baghunandana Bha^acharya. 
 
 DEYA. (Kom. Devas = Deus, from the root Div, to shine.) 
 God. A deity. The gods are spoken of as thirty-three in num- 
 ber, eleven for each of the three worlds. 
 
 DEYAKA. Bather of Devaki and brother of Ugrasena. 
 
 DEYAKl. Wife of Yasu-deva, mother of Krishna and 
 cousin of Kama. She is sometimes called an incarnation of 
 
DEVALA—DEVA VAN/. 
 
 85 
 
 Aditi, and is said to have been born again as Prism, the wife of 
 King Su-tapas. 
 
 DEYALA. A Yedic jRishi, to whom some hymns are attri- 
 buted. There are several men/ of this name ; one was author 
 of a code of law, another was an astronomer, and one the grand- 
 father of Pamni. 
 
 DEYALA. Music, personified as a female. 
 
 DEYA-LOKA. The world of the gods, i.e., Swarga, Indra's 
 heaven. 
 
 DEYA-MATiZZ < Mother of the gods.' An appellation of 
 Aditi (q.v.). 
 
 DEYA-KATA. 1. A royal Rishi of the Solar race, who dwelt 
 among the Yidehas, and had charge of diva's bow, which de- 
 scended to Janaka and was broken by Kama. 2. A name given 
 to A^una^-sephas. 
 
 DEYAKSHIS. (Deva-rishis.) J?ishis or saints of the celes- 
 tial class, who dwell in the regions of the gods, such as Narada. 
 Sages who have attained perfection upon earth and have been 
 exalted as demigods to heaven. 
 
 DEYATA. A divine being or god. The name Devatas 
 includes the gods in general, or, as most frequently used, the 
 whole body of inferior gods. 
 
 DEYATADHYAYA-BBAHMAYA. The fifth Brahma^a 
 of the Sama-veda. The text has been edited by Burnell. 
 
 DEYAYANI. Daughter of #ukra, priest of the Daityas. 
 She fell in love with her father's pupil Kacha, son of BWhaspati, 
 but he rejected her advances. She cursed him, and in return 
 he cursed her, that she, a Brahman's daughter, should marry a 
 Kshatriya. Devayani was companion to Sarmishftia, daughter 
 of the king of the Daityas. One day they went to bathe, and 
 the god Yayu changed their clothes. When they were dressed, 
 they began to quarrel about the change, and Devayani spoke 
 " with a scowl so bitter that Sarmishftia slapped her face, and 
 pushed her into a dry well." She was rescued by King Yayati, 
 who took her home to her father. /Sukra, at his daughter's 
 vehement persuasion, demanded satisfaction from Sarmishftia's 
 father, the Daitya king. He conceded Devayanl's demand, that 
 upon her marriage Sarmishiha should be given to her for a ser- 
 vant. Devayani married King Yayati, a Kshatriya, and Sar- 
 mishiha became her servant. Subsequently Yayati became 
 
86 
 
 DE VA - YONI—DE VI. 
 
 enamoured of Sarmish/ha, and she bore him a son, the discovery 
 of which so enraged Devayani that she parted from her husband, 
 and went home to her father, having borne two sons, Yadu and 
 Turvasa or Turvasu. Her father, #ukra, cursed Yayati with the 
 infirmity of old age, but afterwards offered to transfer it to any 
 one of Yayati's sons who would submit to receive it. Yadu, the 
 eldest, and progenitor of the Yadavas, refused, and so did all the 
 other sons, with the exception of Sarmishiha's youngest son, 
 Puru. Those who refused were cursed by their father, that their 
 posterity should never possess dominion; but Puru, who bore 
 his father's curse for a thousand years, succeeded his father as 
 monarch, and was the ancestor of the Pa^rfavas and Kauravas. 
 
 DEVA-YONI. ' Of divine birth.' A general name for the 
 inferior gods, the Adityas, Vasus,.Viswadevas, and others. 
 
 DEVI. 'The goddess/ or Maha-devi, 'the great goddess/ 
 wife of the god /Siva, and daughter of Himavat, i.e., the Hima- 
 laya mountains. She is mentioned in the Maha-bharata under 
 a variety of names, and with several of her peculiar character- 
 istics, but she owes her great distinction to the Purawas and' 
 later works. As the #akti or female energy of #iva she has two 
 characters, one mild, the other fierce ; and it is under the latter that 
 she is especially worshipped. She has a great variety of names, 
 referable to her various forms, attributes, and actions, but these 
 names are not always used accurately and distinctively. In her 
 milder form she is Urn a, 'light/ and a type of beauty ; GaurT, 
 ' the yellow or brilliant ; ' Parvati, ' the mountaineer ; ' and 
 Haimavati, from her parentage ; Jagan-mata, ' the mother of the 
 world ; 1 and Bhavani. In her terrible form she is Durga, 6 the 
 inaccessible ; ' Kali and #yama, ' the black ; ' Chmdi and Chaw- 
 cZika, 'the fierce;' and Bhairavi, 'the terrible.' It is in this 
 character that bloody sacrifices are offered to her, that the bar- 
 barities of the Durga-puja and Charak-puja are perpetrated in 
 her honour, and that the indecent orgies of the Tantrikas are 
 held to propitiate her favours and celebrate her powers. She 
 has ten arms, and in most of her hands there are weapons. As 
 Durga she is a beautiful yellow woman, riding on a tiger in a 
 fierce and menacing attitude. As Kali or Kalika, ' the black/ 
 " she is represented with a black skin, a hideous and terrible 
 countenance, dripping with blood, encircled with snakes, hung 
 round with skulls and human heads, and in all respects resem- 
 
DEVI. 
 
 87 
 
 bling a fury rather than a goddess." As Yindhya-vasinl, ' the 
 dweller in the Yindhyas/ she is worshipped at a place of that 
 name w T here the Yindhyas approach the Ganges, near Mirzapur, 
 and it is said that there the blood before her image is never 
 allowed to get dry. As Maha-maya she is the great illusion. 
 
 The Cha^cfi-mahatmya, which celebrates the victories of 
 this goddess over the Asuras, speaks of her under the fol- 
 lowing names : — 1. Durga, when she received the messengers 
 of the Asuras. 2. Dasa-bhuja. 'Ten-armed/ when she 
 destroyed part of their army. 3. Sinha-vahim. ' Biding on a 
 lion/ when she fought with the Asura general Eakta-vrja. 4. 
 Mahisha-mardini. 'Destroyer of Mahisha/ an Asura in the 
 form of a buffalo. 5. Jagad-dhatri. ' Fosterer of the world/ 
 when she again defeated the Asura army. 6. Kali. ' The 
 black.' She killed Eakta-vija. 7. Mukta-kesl. ' With dis- 
 hevelled hair.' Again defeats the Asuras. 8. Tara. ' Star.' 
 She killed ^umbha. 9. Chhinna-mastaka. 'Decapitated/ 
 the headless form in which she killed Msumbha. 10. Jagad- 
 gauri. ' World's fair one/ as lauded by the gods for her 
 triumphs. The names which Devi obtains from her husband 
 are : — Babhravi (Babhru), Bhagavati, IsanT, Iswari, Kalanjarl, 
 Kapalim, Kausiki, Kirati, Maheswari, Mrirfa, Mrirfani, Eud- 
 ram, &rvam, $iva, Tryambakl. From her origin she is called 
 Adri-ja and Giri-ja, 'mountain-born;' Ku-ja, 'earth-born;' 
 Daksha-ja, ' sprung from Daksha.' She is Kanya, ' the virgin ; ' 
 Kanya-kumari, 'the youthful virgin;' and Ambika, 'the 
 mother ; ' A vara, ' the youngest ; ' Ananta and Mtya, 6 the ever- 
 lasting;' Arya, 'the revered;' Yijaya, 'victorious;' iMdhi, 
 ' the rich ; ' Sati, ' virtuous ; ' Dakshiwa, ' right-handed ; ' Pinga, 
 ' tawny, dark ; ' Karburi, ' spotted ; ' Bhramari, ' the bee ; ' 
 Kotfari, ' the naked ; ' Kama-moti, ' pearl-eared ; ' Padma-lanch- 
 hana, 'distinguished by a lotus;' Sarva - mangala, 'always 
 auspicious ; ' £akam - bharl, ' nourisher of herbs ; ' /Siva - duti, 
 'diva's messenger;' Sinha-rathi, 'riding on a lion.' As addicted 
 to austerities she is Apama and KatyayanL As Bhuta-nayaki 
 she is chief or leader of the goblins, and as Gawa-nayaki, the 
 leader of the Gawas. She is Kamakshi, 'wanton-eyed;' and 
 Kamakhya, 'called by the name of Kama, desire.' Other 
 names, most of them applicable to her terrible forms, are Bhadra- 
 kali, Bhima-devi, Chamu?z<ia, Maha-kali, Mahamari, Mahasuri, 
 
8S DEVI BHAGAVATA PURANA— DHARMA. 
 
 Matangi, Rajasi, 'the fierce;' and Rakta-dantT, £ red or bloody 
 toothed.' 
 
 DEVI BHAGAVATA PURANA. A tfaiva Purarca, which 
 is by some placed among the eighteen Purawas instead of the 
 /Sri Bhagavata, which is devoted to Vishmi. This is devoted to 
 the worship of the #aktis. 
 
 DEVI MAHATMYA. 'The greatness of Devi.' A poem 
 of 700 verses, which celebrates the triumphs of Devi over 
 various Asuras. It is the text-book of the worshippers of 
 Devi, and is read daily in her temples. It is an episode of the 
 Marka?z<;Zeya Purawa, and is also called Cha?2iipa£ha. 
 
 DHANA-DA. ' Giver of wealth.' Kuvera, the god of riches. 
 
 DHANAN-JAYA. 'Conqueror of riches.' A title of Arjuna 
 and of several others. 
 
 DHANANJAYA VIJAYA. 'Victories of Dhananjaya' 
 (Arjuna). A drama in one act on the exploits of Arjuna when 
 in the service of the Raja Virata. 
 
 DHANA-PATI. ' Lord of wealth.' Kuvera. 
 
 DHAlSTEtfWARA. ' Lord of wealth/ i.e., Kuvera. 
 
 DHANUR-VEDA. The science of archery, the military art. 
 
 DHANWANTARI. 1. Name of a Vedic deity to whom offer- 
 ings at twilight were made in the north-east quarter. 2. The 
 physician of the gods, who was produced at the churning of the 
 ocean. He was a teacher of medical science, and the Ayur-veda 
 is attributed to him. In another birth he was son of Dlrgha- 
 tamas, and his " nature was exempt from human infirmities, and 
 in every existence he had been master of universal knowledge." 
 He is called also Sudha-pam, ' carrying nectar in his hands,' and 
 Amrita, 'the immortal.' Other physicians seem to have had 
 the name applied to them, as Bhela, Divo-dasa, and Palakapya. 
 3. A celebrated physician, who was one of " the nine genis " 
 of the court of Vikrama. See jSTava-ratna. 
 
 DHARAxVI. The earth. The wife of Parasu-rama. 
 
 DHARMA, DHARMA-RAJA. 'Justice.' A name of 
 Yama, the judge of the dead. 
 
 DHARMA. An ancient sage, sometimes classed among the 
 Prajapatis. He married thirteen (or ten) of the daughters of 
 Daksha, and had a numerous progeny ; but all his children " are 
 manifestly allegorical, being personifications of intelligences and 
 virtues and religious rites, and being therefore appropriately 
 
DHA RMA -P UTRA—DHA RMA -SASTRA . 89 
 
 wedded to the probable authors of the Hindu code of religion 
 and morals, or the equally allegorical representation of that code, 
 Dharma, moral and religious duty." — Wilson. 
 
 DHARMA-PUTRA. < Son of Dharma.' A name of Yudhi- 
 shftiira. 
 
 DHARMARAiVTA. A sacred grove. 1. A forest in Mad- 
 hyadesa into which Dharma retired. 2. A city mentioned in 
 the Ramayawa as founded by Amurta-rajas, son of Kusa. 
 
 DHARMA-RAJA. 1. Yama, king of the dead. 2. A title of 
 Yudhi-shftiira, who was mythically a son of Yama. 
 
 DHARMA-aSASTRA. A law-book or code of laws. This 
 term includes the whole body of Hindu law, but it is more 
 especially applicable to the laws of Manu, Yajnawalkya, and other 
 inspired sages who first recorded the Smnti or " recollections " 
 of what they had received from a divine source. These works 
 are generally in three parts : — (1.) Achara, rules of conduct 
 and practice; (2.) Vyavahara, judicature; (3.) Prayaschitta, 
 penance. 
 
 The inspired lawgivers are spoken of as being eighteen in 
 number, but the names of forty-two old authorities are men- 
 tioned. Manu and Yajnawalkya stand apart by themselves at the 
 head of these writers. After them the eighteen other inspired 
 sages are recognised as the great authorities on law, and the 
 works ascribed to them are still extant, either wholly or par- 
 tially, or in an abridged form: — (1.) Atri; (2.)Vishmi; (3.) 
 Harita; (4.) Usanas ; (5.) Angiras; (6.) Yama; (7.) Apastamba; 
 (8. ) Samvarta ; (9. ) Katyayana ; (10.) Bnhaspati ; (11.) Parasara ; 
 (12.) Vyasa; (13, 14.) #ankha and Likhita, whose joint trea- 
 tise is frequently quoted; (15.) Daksha ; (16.) Gotama; (17.) 
 Satatapa; (18.) Yasishiha. But there are others who are 
 more frequently cited than many of these, as Narada, Bhrigu, 
 Marichi, Kasyapa, Viswamitra, and Baudhayana. Other names 
 that are met with are Pulastya, Gargya, Paiftiinasi, Sumantu, 
 Lokakshi, Kuthumi, and Dhaumya. The writings of some 
 of these lawgivers have appeared in different forms, and are 
 referred to with the descriptive epithets of Vnddha, c old ; ' 
 Bnhat, i great ; ' and Laghu, f light or small.' 
 
 A general collection of the Snmtis or Dharma-sastras has been 
 printed in Calcutta under the title of Dharma-sastra-sangraha, by 
 Jivananda. 
 
CO 
 
 D HARM AS A VA RNI—DHRISHTA-KETU. 
 
 DHAKMA-SAVAKiVX The eleventh Mann. See Mann. 
 
 DHAEMA-SUTEAS. The Samayacharika Sutras are so 
 called becanse they had among them maxims of a legal nature. 
 
 DHAEMA-YYADHA. 'The pions huntsman.' This man 
 is represented in the Maha-bharata as living by selling the flesh 
 of boars and buffaloes, and yet as being learned in the Yedas 
 and in all the knowledge of a Brahman. This is accounted for 
 by his having been a Brahman in a former birth, and cursed 
 to this vile occupation for having wounded a Brahman when 
 hunting. 
 
 DKATRL 6 Maker, creator.' In the later hymns of the 
 i&g-veda, Dhatri is a deity of no very defined powers and func- 
 tions, but he is described as operating in the production of life 
 and the preservation of health. He promotes generation, brings 
 about matrimony, presides over domestic life, cures diseases, 
 heals broken bones, &c. He is said to " have formed the sun, 
 moon, sky, earth, air, and heaven as before." He appears also 
 as one of the Adityas, and this character he still retains. In 
 the later mythology he is identified with Prajapati or Brahma 
 the creator ; and in this sense of " maker " the term is used as 
 an epithet of Yishmi and Kn'shwa. Sometimes he is a son of 
 Brahma. 
 
 DHAUMYA. i. The younger brother of Devala and family 
 priest of the Pawcfavas. There are several others of the same 
 name. 2. Author of a work on law. 
 
 DHENUKA. A demon killed by Bala-rama. Kn'shwa and 
 Bala-rama, as boys, picked some fruit in a grove belonging to 
 Dhenuka, when he took the form of an ass, and running to the 
 spot began to kick Bala-rama. The young hero seized him by 
 the heels, whirled him round till he was dead, and cast his 
 carcase on to the top of a palm-tree. Several of his companions 
 who ran to his assistance were treated in the same way, so 
 that " the trees were laden with dead asses." 
 
 DHii/SHTA-DYUMNA. Brother of Draupadi, and com- 
 mander-in-chief of the Pa^ava armies. He killed, somewhat un- 
 fairly in combat, Drowa, who had beheaded his father, and he in 
 his turn was killed by Drowa's son, Aswatthaman, who stamped 
 him to death with his feet as he lay asleep. 
 
 DHTt/SHTA-KETU. 1. A son of Dlmshta-dyumna. 2. 
 A son of /Smi-pala, king of Chedi, and an ally of the Fmch- 
 
DHRITA - RASHTRA — DHUNDHU. 
 
 vas. 3. A king of the Kekayas, also an ally of the PawcZavas. 
 4. Son of Satyadhriti. 5. Son of Nriga. 
 
 DILft/TA-KASHTKA. 1. The eldest son of Yichitra-vlrya 
 or Yyasa, and brother of Pa^rfu. His mother was Ambika. He 
 married Gandhan, and by her had a hundred sons, the eldest of 
 whom was Dur-yodhana. Dhrita-rashfra was blind, and Pa^u 
 was affected with a disease supposed, from his name, "the pale," 
 to be a leprous affection. The two brothers in turn renounced 
 the throne, and the great war recorded in the Maha-bharata was 
 fought between their sons, one party being called Kauravas, 
 from an ancestor, Kuru, and the other Pa^avas, from their 
 father Pa^u. Dhnta-rashira and his wife were burned in a 
 forest fire. (See Maha-bharata.) 2. An enormous serpent of 
 many heads and immense strength. 
 
 DHKUYA. The polar star. According to the Yislmu 
 Purawa,- the sons of Manu Swayam-bhuva were Priya-vrata and 
 Uttanapada. > The latter had two wives ; the favourite, Suruchi, 
 was proud and haughty; the second, Suniti or Sunnta, was 
 humble and gentle. Suruchi had a son named Uttama, and 
 Suniti gave birth to Dhruva. While quite a child Dhruva was 
 contemptuously treated by Suruchi, and she told him that her 
 own son Uttama would alone succeed to the throne. Dhruva 
 and his mother submitted, and he declared that he wished for 
 no other honours than such as his own actions should acquire. 
 He was a Kshatriya, but he joined a society of Bishis, and 
 becoming a Rishi himself, he went through a rigid course of 
 austerities, notwithstanding the efforts of Indra to distract him. 
 At the end he obtained the favour of Yislmu, who raised him 
 to the skies as the pole-star. He has the patronymic Auttana- 
 padi, and he is called Grahadhara, ' the stay or pivot of the 
 planets.' 
 
 DHUMA-YAEiVA. < Smoke coloured. 7 A king of the ser- 
 pents. A legend in the Hari-vansa relates that Yadu, the 
 founder of the Yadava family, went for a trip of pleasure 
 on the sea, where he was carried off by Dhuma-vama to the 
 capital of the serpents. Dhuma-vama married his five daugh- 
 ters to him, and from them sprang seven distinct families of 
 people. 
 
 DHUNDHU. An Asura who harassed the sage Uttanka in 
 his devotions. The demon hid himself beneath a sea of sand, 
 
9? 
 
 DH UNDH U-M ARA — DILI PA . 
 
 but was dug out and killed by King Kuvalayaswa and his 
 21,000 sons, who were undeterred by the flames which checked 
 their progress, and were all killed but three. This legend pro- 
 bably originated from a volcano or some similar phenomenon. 
 From this exploit Kuvalayaswa got the name of Dhundhu- 
 mara, 4 slayer of Dhundhu.' 
 
 D HUNT) HU-M AE A. See Dhundhu and Kuvalayaswa. 
 
 DHUE-JAn. 4 Having heavy matted locks/ A name of 
 Eudra or #iva. 
 
 DHUETA-NAETAKA. 4 The rogue actors.' A farce in two 
 parts by Sama Eaja Dikshita. " The chief object of this piece 
 is the ridicule of the &tiva ascetics." 
 
 DHUETA-SAMAGAM A. _ 4 Assemblage of rogues.' A 
 comedy by #ekhara or Jyotir Iswara. 44 It is somewhat indeli- 
 cate, but not devoid of humour." It has been translated into 
 French by Schoebel. 
 
 DIG-AMBAEA. 4 Clothed with space.' A naked mendi- 
 cant. A title of #iva. 
 
 DIG-GAJAS. The elephants who protect the eight points 
 of the compass: — (1.) Airavata; (2.) Pu^arlka; (3.) Ya- 
 mana; (4.) Kumuda; (5.) Anjana ; (6.) Pushpa-danta ; (7.) 
 Sarva-bhauma ; (8.) Su-pratika. 
 
 DIG-YIJAYA. 4 Conquest of the regions (of the world).' 
 1. A part of the Maha-bharata which commemorates the con- 
 quests effected by the four younger Paftrfava princes, and in 
 virtue of which Yudhi-shihira maintained his claim to uni- 
 versal sovereignty. 2. A work by /Sknkaracharya in support 
 of the Yedanta philosophy, generally distinguished as £ankara 
 Dig-vijaya. 
 
 DIK-PALA. 4 Supporters of the regions.' The supporters 
 of the eight points of the compass. See Dig-gaja. 
 
 DILIPA. Son of Ansumat and father of Ehagiratha. He 
 was of the Solar race and ancestor of Eama. On one occasion 
 he failed to pay due respect to Surabhi, the 4 cow of fortune,' 
 and she passed a curse upon him that he should have no 
 offspring until he and his wife Su-dakshi?za had carefully 
 tended Surabhi's daughter UandinL They obediently waited 
 on this calf Nandini, and Dilipa once offered his own life to 
 save hers from the lion of /Siva. In due time the curse was 
 removed, and a son, Eaghu, was bom to them. This story is 
 
DIRGHA-SRA VAS—DIVO-DASA. 
 
 93 
 
 told in the Kaghu-vansa. There was another prince of the 
 name. See Khatfwanga. 
 
 DIKGHA-aS'RAVAS. Son of Dirgha-tamas, and therefore a 
 Rishi, but as in a time of famine he took to trade for a liveli- 
 hood, the itzg-veda calls him " the merchant." 
 
 DIRGHA-TAMAS, DIRGHA-TAPAS. 'Long darkness.' 
 A son of Kaa-raja, according to the Maha-bharata ; of Uchathya, 
 according to the Rig-yeda; and of Utathya and Mamata in 
 the Puraftas. His appellations of Auchathya and Mamateya 
 favour the latter parentage. He was born blind, but is said to 
 have obtained sight by worshipping Agni (R. V. iii. 128). He 
 was father of Kakshivat and Dhanwantari ; and he is said (in 
 the K P.) to have had five children by Su-destma, wife of 
 Bali, viz., the countries Anga, Banga, Kalinga, Pu?zctet, and 
 Suhma. 
 
 DITI. A goddess or personification in the Yedas who is 
 associated with Aditi, and seems to be intended as an antithesis 
 or as a complement to her. 
 
 In the Ramayawa and in the Pura7ias she is daughter of 
 Daksha, wife of Kasyapa, and mother of the Daityas. The 
 Vishrai Purawa relates that having lost her children, she begged 
 of Kasyapa a son of irresistible prowess, who should destroy 
 Indra. The boon was granted, but with this condition : "If, 
 with thoughts wholly pious and person entirely pure, you care- 
 fully carry the babe in your womb for a hundred years." She 
 assiduously observed the condition ; but Indra knew what was 
 preparing for him. So he went to Diti and attended upon her 
 with the utmost humility, watching his opportunity. In the 
 last year of the century, Diti retired one night to rest without 
 washing her feet. Indra then with his thunderbolt divided the 
 embryo in her womb into seven portions.. Thus mutilated, the 
 child cried bitterly, and Indra being unable to pacify it, became 
 angry, and divided each of the seven portions into seven, thus 
 forming the swift-moving deities called Maruts, from the words, 
 ' Ma-rodiA/ 6 Weep not/ which Indra used to quiet them. 
 
 DIVO-DASA. 1. A pious liberal king mentioned in the Pdg- 
 veda, for whom it is said that Indra demolished a hundred stone 
 cities, meaning perhaps the mythological aerial cities of the 
 Asuras. 2. A Brahman who was the twin-brother of Ahalya. 
 He is represented in the Veda as a "very liberal sacrificer," 
 
94- 
 
 DRA UP AD I. 
 
 and as being delivered by the gods from the oppressor 
 Sanibara. He is also called Atithi-gwa, £ he to whom guests 
 should go.' 3. A king of Kasi, son of Bhima-ratha and father of 
 Pratardana. He was attacked by the sons of King Vita-havya 
 and all his sons were slain. His son Pratardana (q.v.) was born 
 to him through a sacrifice performed by Bharadwaja. He was 
 celebrated as a physician and was called Dhanwantari. 
 
 DKATJPADl. Daughter of Drupada, king of Panchala, and 
 wife of the five Pa/i^u princes. Draupadi was a damsel of dark 
 complexion but of great beauty, " as radiant and graceful as if 
 she had descended from the city of the gods." Her hand was 
 sought by many princes, and so her father determined to hold a 
 swayam-vara and allow her to exercise her own choice in the 
 selection of a husband. The swayam-vara was proclaimed, and 
 princes assembled from all parts to contend in the lists for the 
 hand of the princess ; for although in such contests the lady was 
 entitled to exercise her swayam-vara or own choice, it generally 
 followed that the champion of the arena became her husband. 
 Most astonishing feats of arms were performed, but Arjuna out- 
 shone all by his marvellous use of the -bow, and he became the 
 selected bridegroom. When the five brothers returned to the 
 house where their mother, Kunti, was staying, they told her that 
 they had made a great acquisition, and she told them to share it 
 among them. These words raised a great difficulty, for if they 
 could not be adroitly evaded they must be obeyed. The sage 
 Vyasa settled the matter by saying, " The destiny of Draupadi 
 has already been declared by the gods ; let her become the wife 
 of all the brethren." So she became their common wife, and it 
 was arranged that she should stay successively two days in the 
 house of each, and that no one of them but the master of the 
 house should enter it while she was there. Arjuna was 
 her favourite, and she showed her jealousy when he mar- 
 ried Su-bhadra. In the great gambling match which the 
 eldest brother, Yudhi-sh/hira, played at Hastina-pura against 
 his cousins, the Kauvaras, he lost his all — his kingdom, his 
 brothers, himself, and their wife Draupadi. So she became 
 a slave, and Dur-yodhana called her to come and sweep the 
 room. She refused, and then Duh-sasana dragged her by 
 the hair into the pavilion before all the chieftains, and taunt- 
 ingly told her that she was a slave girl, and had no right to 
 
DRA UPADL 
 
 95 
 
 complain of being touched by men. He also abused her 
 and tore off her veil and dress, while Dur-yodhana invited her 
 to sit on his thigh. Kn'slma took compassion upon her, and 
 restored her garments as fast as they were torn. She called 
 vehemently upon her husbands to save her, but they were 
 restrained by Yudhi-sh/hira. Bhima was in a rage of passion ; 
 he was prevented from action ; but he vowed in loud words 
 that he would drink the blood of Duh-sasana and smash the 
 thigh of Dur-yodhana in retaliation of these outrages, which 
 vows he eventually fulfilled. Draupadi vowed that her hair 
 should remain dishevelled until Bhima should tie it up with 
 hands dripping with the blood of Duh-sasana. The result 
 of the gambling match was that the Pa?2<iavas, with Draupadi, 
 went into exile for twelve years, and were to dwell quite 
 incognito during another year. The period of thirteen years 
 being successfully completed, they were at liberty to return. 
 Twelve years of exile were passed in the jungle, and in the 
 course of this period Jayad-ratha, king of Sindhu, came to the 
 house of the PawJavas while they were out hunting. He was 
 courteously received by Draupadi, and was fascinated by her 
 charms. He tried to induce her to elope with him, and when 
 he was scornfully repulsed, he dragged her to his chariot and 
 drove off with her. When the Pawrfavas returned and heard 
 of the rape, they pursued Jayad-ratha, and pressed him so close 
 that he put down Draupadi, and endeavoured to escape alone. 
 Bhima resolved to overtake and punish him ; and although 
 Yudhi-sh/hira pleaded that Jayad-ratha was a kinsman, and 
 ought not to be killed, Draupadi called aloud for vengeance, 
 so Bhima and Arjuna continued the pursuit. Bhima dragged 
 Jayad-ratha from his car, kicked and beat him till he was sense- 
 less, but spared his life. He cut off all Jayad-ratha's hair except 
 five locks, and made him publicly acknowledge that he was a 
 slave. Draupadi's revenge was then slaked, and Jayad-ratha was 
 released at her intercession. In the thirteenth year, in which 
 her husbands and she were to live undiscovered, they entered 
 the service of the king of Virata, and she, without acknowledg- 
 ing any connection with them, became a waiting-maid to the 
 queen. She stipulated that she should not be required to wash 
 feet or to eat food left by others, and she quieted the jealous 
 fears which her beauty excited in the queen's mind by represent- 
 
9 6 DRAUPADI, 
 
 ing that she was guarded by five Gandharvas, who would prevent 
 any improper advances. She lived a quiet life for a while, but 
 her beauty excited the passions of Kichaka, the queen's brother, 
 who was commander-in-chief,' and the leading man in the king- 
 dom. His importunities and insults greatly annoyed her, but 
 she met with no protection from the queen, and was rebuked for 
 her complaints and petulance by Yudhi-shftdra. Her spirit of 
 revenge was roused, and she appealed as usual to Bhima, whose 
 fiery passions she well knew how to kindle. She complained of 
 her menial position, of the insults she had received, of the in- 
 difference of her husbands, and of the base offices they were 
 content to occupy. Bhima promised revenge. An assignation 
 was made with Kichaka which Bhima kept, and he so mangled 
 the unfortunate gallant that all his flesh and bones were rolled 
 into a ball, and no one could discover the manner of his death. 
 The murder was attributed to Draupadfs Gandharvas, and she 
 was condemned to be burnt on Kichaka's funeral, pile. Then 
 Bhima disguised himself, and tearing up a tree for a club, went 
 to her rescue. He was supposed to be the Gandharva, and 
 every one fled before him. He released Draupadi, and they 
 returned to the city by different ways. After the term of exile 
 was over, and the Pawdavas and she were at liberty to return, 
 she was more ambitious than her husbands, and complained to 
 Krishna of the humility and want of resolution shown by 
 Yudhi-sh^hira. She had five sons, one by each husband — 
 Prati-vindhya, son of Yudhi-sh/hira ; /Sruta-soma, son of Bhima ; 
 /Sruta-kirtti, son of Arjuna ; /Satamka, son of Nakula ; and 
 Sruta-karman, son of Saha-deva. She with these five sons was 
 present in camp on the eighteenth and last night of the great 
 battle, while her victorious husbands were in the camp of the 
 defeated enemy. Aswatthaman with two companions entered the 
 camp of the PaWavas, cut down these five youths, and all whom 
 they found. Draupadi called for vengeance upon Aswatthaman. 
 Yudhi-shftiira endeavoured to moderate her anger, but she appealed 
 to Bhima. Arjuna pursued Aswatthaman, and overtook him, but 
 he spared his life after taking from him a celebrated jewel which 
 he wore as an amulet. Arjuna gave this jewel to Bhima for 
 presentation to Draupadi. On receiving it she was consoled, 
 and presented the jewel to Yudhi-shftiira as the head of the 
 family. When her husbands retired from the world and went 
 
BRA VI DA — DR ON A . 
 
 97 
 
 on their journey towards the Himalayas and Indra's heaven, she 
 accompanied them, and was the first to fall on the journey. See 
 Maha-bharata. 
 
 Draupadi's real name was Krishna. She was called Draupadl 
 and Yajna-seni, from her father ; Parshati, from her grand- 
 father Pnshata ; Panchali, from her country ; Sairindhri, ' the 
 maid-servant ' of the -queen of Virata ; Panchami, i having five 
 husbands ; ' and Mta-yauvam, ' the ever-young. 7 
 
 DRAVTZ)A. The country in which the Tamil language is 
 spoken, extending from Madras to Cape Comorin. According 
 to Manu, the people of this country were originally Kshatriyas, 
 but sank to the condition of $udras from the extinction of 
 sacred rites and the absence of Brahmans. As applied to the 
 classification of Brahmans it has a much wider application, em- 
 bracing Gujarat, Maha-rashira, and all the south. 
 
 Di^ISHADWATl. A common female name. i. The wife of 
 King Divo-dasa. 2. A river forming one of the boundaries of Brah- 
 mavarta, perhaps the Kagar before its junction with the Sarsuti. 
 
 DROiVA. 'A bucket.' A Brahman so named from his 
 having been generated by his father, Bharadwaja, in a bucket. 
 He married Knpa, half-sister of Bhishma, and by her was father 
 of Aswatthaman. He was acharya, or teacher of the military 
 art, both to the Kaurava and Panc?ava princes, and so he 
 was called Dronacharya. He had been slighted by Drupada, 
 king of Panchala, and became his enemy. Through the in- 
 strumentality of the Pa^f/avas he made Drupada prisoner, and 
 took from him half of his kingdom ; but he spared his life 
 and gave him back the other half of his country But the 
 old animosity rankled, and ended in the death of both. In the 
 great war Drowa sided with the Kauravas, and after the death 
 of Bhishma he became their commander-in-chief. On the fourth 
 day of his command he killed Drupada, and in his turn he was 
 unfairly slain in combat by Dhnsh^a-dyumna, who had sworn 
 to avenge his father's death. In the midst of this combat 
 Dro/ia was told that his son was dead, which so unnerved him 
 that he laid down his arms and his opponent decapitated him. 
 But Dro?ia was a Brahman and an Acharya, and the crime of 
 killing him was enormous, so it is glossed over by the statement 
 that Drowa " transported himself to heaven in a glittering state 
 like the sun, and Dhnsh^a-dyumna decapitated merely his life- 
 
 Gr 
 
9 3 
 
 D R UHYU—D UH- SA SA NA . 
 
 less body." Drowa was also called Ku/a-ja. The common 
 meaning of Kufo is c mountain-top/ but one of its many other 
 meanings is ' water-jar.' His patronymic is Bharadwaja. 
 
 DKUHYU. Son of Yayati, by Sarmish/ha, daughter of the 
 Daitya king Vnsha-parvan. He refused to exchange his youth 
 for the curse of decrepitude passed upon his father, and in conse- 
 quence Yayati cursed him that his posterity should not possess 
 dominion. His father gave him a part of his kingdom, but his de- 
 scendants became "princes of the lawless barbarians of the north." 
 
 DKUPADA. King of Panchala and son of Pnshata. Also 
 called Yajna-sena. He was schoolfellow of Drcwa, the preceptor of 
 the Kaurava and Pa^dava princes, and he mortally offended his 
 former friend by repudiating his acquaintance. Drowa, in pay- 
 ment of his services as preceptor, required his pupils to make 
 Drupada prisoner. The Kauravas attacked him and failed, but 
 the PaWavas took Drupada captive and occupied his territory. 
 Drofta spared his life and restored the southern half of his 
 kingdom to him. Drupada returned home burning for revenge, 
 and, to procure it, he prevailed upon two Brahmans to perform 
 a sacrifice, by the efficacy of which he obtained two children, 
 a son and a daughter, who were called " the altar-born," be- 
 cause they came forth from the sacrificial fire. These children 
 were named Dhnsh/a-dyumna and Krishna, but the latter 
 is better known by her patronymic DraupadL After she had 
 chosen Arjuna for her husband at her sway am- vara, and she had 
 become, with Drupada's consent, the wife of the five Pa^avas, 
 he naturally became the ally of his sons-in-law. He took an 
 active part in the great battle, and on the fourteenth day he 
 was killed and beheaded by Dro?za, who on the following day 
 was killed by Dhrish^a-dyumna, the son whom Drupada had 
 obtained for wreaking his vengeance on Dro^a. Besides the 
 two children mentioned, Drupada had a younger son named 
 Sikhandm and a daughter /Sikhawrfinl. 
 
 DUZT-SALA. The only daughter of Dhnta-rashfra and wife 
 of Jayad-ratha. 
 
 DTJH-SASANA. < Hard to rule.' One of the hundred sons 
 of Dhnta-rashfra. When the PaTzrfavas lost their wife Draupadi 
 in gambling with Dur-yodhana, DuA-sasana dragged her forward 
 by the hair and otherwise ill-used her. For this outrage Bhima 
 vowed he would drink his blood, a vow which he afterwards i 
 performed on the sixteenth day of the great battle. 
 
D UR- GA-D UR- YODHA JYA . 
 
 99 
 
 DUE-GA. A commentator on the Mrukta. 
 
 DUE-GA 6 Inaccessible.' The wife of Siva, See Devi. 
 
 DUE-MUKHA. £ Bad face.' A name of one of Dhnta- 
 rushfra's sons. Also of one of Kama's monkey allies, and of 
 several others. 
 
 DUE-YASAS. < Ill-clothed.' A sage, the son of Atri and 
 Anasuya, but, according to some authorities, he was a son or 
 emanation of Siva. He was noted for his irascible temper, and 
 many fell under his curse. It was he who cursed Sakuntala 
 for keeping him waiting at the door, and so caused the separa- 
 tion between her and King Dushyanta. But it was he who 
 blessed Kunti, so that she became a mother by the Sun. In 
 the Vishmi Purawa he is represented as cursing Indra for treat- 
 ing with disrespect a garland which the sage presented to him. 
 The curse was that " his sovereignty over the three worlds 
 should be subverted," and under it Indra and the gods grew 
 weak and were overpowered by the Asuras. In their extremity 
 they resorted to Yislmu, who directed them to churn the ocean 
 of milk for the production of the Amrita (water of life) and 
 other precious things. In the Maha-bharata it is stated that on 
 one occasion Krishna entertained him hospitably, but omitted 
 to wipe the fragments of food from the foot of the sage. At 
 this the latter grew angry and foretold how Knshma should be 
 killed. The Yislmu Purawa states that Krishna fell according 
 to " the imprecation of Dur-vasas," and in the same work Dur- 
 vasas is made to describe himself as one "whose nature is 
 stranger to remorse." 
 
 DUB-YASASA PUEAYA. One of the eighteen Upa Pu- 
 rawas. See Purawa. 
 
 DUE-YODHAKA 'Hard to conquer.' The eldest son of 
 King Dlmta-rashfra, and leader of the Kaurava princes in the 
 great war of the Maha-bharata. His birth was somewhat mar- 
 vellous. (See Gandhari.) Upon the death of his brother Pa/iefti, 
 Dhnta-rashfra took his five sons, the Pa?z<iava princes, to his own 
 court, and had them educated with his hundred sons. Bicker- 
 ings and jealousies soon sprang up between the cousins, and 
 Dur-yodhana took a special dislike to Bhima on account of his 
 skill in the use of the club. Dur-yodhana had learnt the use of 
 this weapon under Bala-rama, and was jealous of any rival. He 
 poisoned Bhima and threw his body into the Ganges, but Bhima 
 
100 
 
 DUR-YODHANA. 
 
 sank to the regions of the Nagas, where he was restored to health 
 and vigour. When Dhnta-rash/ra proposed to make Yudhi- 
 sh/hira heir-apparent, Dur-yodhana strongly remonstrated, and 
 the result was that the Panrfavas went into exile. Even then 
 his animosity pursued them, and he laid a plot to burn them in 
 their house, from which they escaped and retaliated upon his 
 emissaries. After the return of the PawJavas from exile, and 
 their establishment at Indra-prastha, his anger was further 
 excited by Yudhi-sh^hira's performance of the Kaja-suya sacrifice. 
 He prevailed on his father to invite the Pamfevas to Hastina- 
 pura to a gambling match, in which, with the help of his 
 confederate Sakuni, he won from Yudhi-sh/hira everything he 
 possessed, even to the freedom of himself, his brothers, and his 
 wife DraupadL Dur-yodhana exultingly sent for Draupadi to I 
 act as a slave and sweep the room. When she refused to come, 
 his brother, DuA-sasana, dragged her in by the hair of her head, 
 and Dur-yodhana insulted her by inviting her to, sit upon his 
 knee. This drew from Bhima a vow that he would one day 
 smash Dur-yodhana's thigh. Dhnta-rashfra interfered, and the 
 result of the gambling was that the Panrfavas again went into 
 exile, and were to remain absent thirteen years. While the 
 Pawrfavas were living in the forest, Dur-yodhana went out for 
 the purpose of gratifying his hatred with a sight of their poverty. 
 He was attacked and made prisoner by the Gandharvas, probably 
 hill people, and was rescued by the Pandavas. This incident 
 greatly mortified him. The exile of the Pa?2c?avas drew to a 
 close. War was inevitable, and both parties prepared for the 
 struggle. Dur-yodhana sought the aid of Krishna, but made 
 the great mistake of accepting Krishna's army in preference to 
 his personal attendance. He accompanied his army to the field, 
 and on the eighteenth day of the battle, after his party had been 
 utterly defeated, he fled and hid himself in a lake, for he was 
 said to possess the power of remaining under water. He was 
 discovered, and with great difficulty, by taunts and sarcasms, was 
 induced to come out. It was agreed that he and Bhima should 
 fight it out with clubs. The contest was long and furious, and 
 Dur-yodhana was getting the best of it, when Bhima remembered I 
 his vow, and, although it was unfair to strike below the waist, 
 he gave his antagonist such a violent blow on the thigh that the 
 bone was smashed and Dur-yodhana fell. Then Bhima kicked 
 
DUR- YODHANA—D WIJARSHIS. 101 
 
 him on the head and triumphed over him. Left wounded and 
 alone on the field, he was visited by Aswatthaman, son of 
 Drowa, and two other warriors, the only survivors of his army. 
 He thirsted for revenge, and directed them to slay all the Paw- 
 davas, and especially to bring him the head of Bhima. These 
 men entered the camp of the enemy, and killed the five youthful 
 sons of the PaWavas. The version of the Maha-bharata used 
 by Wheeler adds that these warriors brought the heads of the 
 five youths to Dur-yodhana, representing them to be the heads 
 of the five brothers. Dur-yodhana was unable in the twilight 
 to distinguish the features, but he exulted greatly, and desired 
 that Bhima's head might be placed in his hands. With dying 
 energy he pressed it with all his might, and when he found 
 that it crushed, he knew that it was not the head of Bhima. 
 Having discovered the deception that had been played upon 
 him, with a redeeming touch of humanity he reproached Aswat- 
 thaman for his horrid deed in slaying the harmless youths, 
 saying, with his last breath, " My enmity was against the 
 Paw^avas, not against these innocents." Dur-yodhana was 
 called also Su-yodhana, c good fighter/ 
 
 DUSHAiYA. A Rakshasa who fought as one of the generals 
 of Ravawa, and was killed by Rama. He was generally asso- 
 ciated with Ravawa's brother, Khara. 
 
 DUSHMANTA, DUSHYANTA. A valiant king of the 
 Lunar race, and descended from Puru. He was husband of 
 5akuntala, by whom he had a son, Bharata. The loves of Dush- 
 yanta and #akuntala, her separation from him, and her restora- 
 tion through the discovery of his token-ring in the belly of a 
 fish, form the plot of Kali-dasa's celebrated play Sakuntala. 
 
 DUTANGADA. * The ambassador Angada.' A short play 
 founded on the mission of Angada to demand from Ravawa the 
 restoration of Sita. It is attributed to a poet named Subha^a. 
 
 DWAIPAYANA. See Yyasa. 
 
 DWAPARA YUGA. The third age of the world, extending 
 to 864,000 years. See Yuga. 
 
 DWARAKA, DWARAYATI. ' The city of gates.' Krishna's 
 capital, in Gujarat, which is said to have been submerged by 
 the ocean seven days after his death. It is one of the seven 
 sacred cities. Also called Abdhi-nagarL 
 
 DWIJARSHIS. " (Dwija-nshis.) See Brahmarshis. 
 
102 
 
 D WIPA—EKA-CHAKRA. 
 
 DWIPA. An insular continent. The Dwlpas stretch out 
 from the mountain Mem as their common centre, like the leaves 
 of a lotus, and are separated from each other by distinct circum- 
 ambient oceans. They are generally given as seven in number : 
 — i. Jambu, 2. Plaksha or Go-medaka, 3. £almala, 4. Kusa, 5. 
 Krauncha, 6. #aka, 7. Pushkara; and the seas which surround 
 them are — 1. Lavaca, salt water ; 2. Ikshu, sugar-cane juice ; 
 3. Sura, wine; 4. Sarpis or Ghnta, clarified butter; 5. Dadhi, 
 curds; 6. Dugdha or Kshira, milk; 7. Jala, fresh water. In 
 the Maha-bharata four Dwlpas are named: — 1. Bhadraswa, 2. 
 Ketu-mala, 3. Jambu-dwipa, 4. Uttara Kuru. Jambu-dwipa 
 has nine varshas or subdivisions: — 1. Bharata, 2. Kim-purusha, 
 Kin-nara, 3. Hari-varsha, 4. Ila-vnta, which contains Meru ; 
 
 5. Kamyaka, 6. Hira^-maya, 7. Uttara Kuru, 8. Bhadraswa, 9. 
 Ketu-mala. According to the Yishmi Pura^a, Bharata-varsha or 
 India is divided into nine Dwlpas or portions: — 1. Indra-dwlpa, 
 2. Kaserumat, 3. Tamra-varna, 4. Gabhastimat, 5. Naga-dwipa, 
 
 6. Saumya, 7. Gandharva, 8. Varuwa; 9. is generally left without 
 a name in the books, but Bhaskara Acharya calls it Kumaraka. 
 
 DWIYIDA. 1. An Asura in the form of a great ape, who 
 was an implacable foe of the gods. He stole Bala-rama's plough- 
 share weapon and derided him. This was the beginning of a 
 terrific fight, in which Dwivida was felled to the earth, and 
 " the crest of the mountain on which he fell was splintered into 
 a hundred pieces by the weight of his body, as if the Thunderer 
 had shivered it with his thunderbolt." 2. A monkey ally of Rama. 
 
 D YAUS. The sky, heaven. In the Yedas he is a masculine 
 deity, and is called occasionally Dyaus-pitn, ' heavenly father/ 
 the earth being regarded as the mother. He is father of Ushas, 
 the dawn. Of. Zsvg y Deus, Jovis, Ju-piter. Dyava-prithivi, 
 'heaven and earth/ are represented as the universal parents, 
 not only of men but of gods; but in other places they are 
 spoken of as having been themselves created; and then, again, 
 there are speculations as to their origin and priority. In one 
 hymn it is asked, "Which of these two was the first and 
 which the last? How have they been produced? Who 
 knows *? " The #atapatha Brahmawa declares in favour of the 
 earth, saying, " This earth is the first of created beings." 
 
 EKA-CHAKEA. A city in the country of the Kichakas, 
 where, by advice of Yyasa, the Pawrfavas dwelt for a time during 
 
EKA-DANSHTRA—GALA va. 
 
 103 
 
 their exile. General Cunningham has identified it with the 
 modern Ara or Arrah. 
 
 EKA-DANSHJKA, EKA-DANTA. 'Having one tusk.' A 
 name of Gawesa. 
 
 EKALAYYA. Grandson of Deva-sravas, the brother of Yasu- 
 deva. He was brother of /Satru-ghna. He was exposed in 
 infancy, and was brought up among the Mshadas, of whom he 
 became king. He assisted in a night attack upon Dwaraka, and 
 was eventually killed by Krishna, who hurled a rock at him. 
 
 EKAMRA, EKAMRA KANAKA A forest in Utkala or 
 Orissa, which was the favourite haunt of ^Siva, and became a 
 great seat of his worship as the city of Bhu vanes wara, where 
 some very fine temples sacred to him still remain. They have 
 been described by Babu Rajendra Lala in his great work on 
 Orissa. 
 
 EKA-PADA. ' One-footed.' A fabulous race of men spoken 
 of in the Puranas. 
 
 EKA-PARYA, EKA-PAZALA. These, with their sister 
 Aparna, were, according to the Hari-vansa, daughters of Himavat 
 and Mena, They performed austerities surpassing the powers 
 of gods and Danavas, and alarmed both worlds. Eka-pama 
 took only one leaf for food, and Eka-pa/ala only one paiala 
 (Bignonia). Apama took no sustenance at all and lived a-pama, 
 'without a leaf.' Her mother being distressed at her abstinence, 
 exclaimed in her anxiety, " U-ma " — " 0 don't." Through this 
 she became manifest as the lovely goddess Uma, the wife of 
 £iva. 
 
 EKASHTAKA. A deity mentioned in the Atharva-veda 
 as having practised austere devotion, and being the daughter of 
 Prajapati and mother of Indra and Soma. 
 
 EMUSHA. In the Brahma^a, a boar which raised up the 
 earth, represented as black and with a hundred arms. This 
 is probably the germ of the Yaraha or boar incarnation. See 
 Avatara. 
 
 GAD A. A younger brother of Knsrma. 
 
 GADHI, GATHIK A king of the Kusika race, and father 
 of Yiswamitra. He was son of Kusamba, or, according to the 
 Yishmi Purawa, he was Indra, who took upon himself that form. 
 
 GALA Y A. A pupil of Yiswamitra. It is related in the 
 Maha-bharata that at the conclusion of his studies he importuned 
 
io4 
 
 GALA VA — GA NDHA -MADA NA . 
 
 his master to say what present he should make him. Viswa- 
 mitra was annoyed, and told him to bring 800 white horses, each 
 having one black ear. In his perplexity Galava applied to 
 Garu<ia, who took him to King Yayati at Pratishftiana. The 
 king was unable to provide the horses, but he gave to Galava his 
 daughter MadhavL Galava gave her in marriage successively 
 to Haryaswa, king of Ayodhya, Divo-dasa, king of Kasi, and 
 Uslnara, king of Bhoja, receiving from each of them 200 of the 
 horses he was in quest of, upon the birth of a son to each from 
 MadhavL Notwithstanding her triple marriage and maternity, 
 Madhavi, by a special boon, remained a virgin. Galava pre- 
 sented her and the horses to Yiswamitra. The sage accepted 
 them, and had a son by Madhavi, who was named Ash/aka. 
 When Yiswamitra retired' to the woods, he resigned his her- 
 mitage and his horses to Ash/aka, and Galava having taken 
 Madhavi back to her father, himself retired to the forest as his 
 preceptor had done. The horses were first obtained by the 
 Brahman jfi&hika from the god Yaru^a. They were originally 
 1000 in number, but his descendants sold 600 of them, and 
 gave the rest away to Brahmans. 
 
 According to the Hari-vansa, Galava was son of Vi.swamitra, 
 and that sage in a time of great distress tied a cord round his 
 ^ waist and offered him for sale. Prince Satyavrata (q.v.) gave 
 him liberty and restored him to his father. From his having 
 been bound with a cord (gala) he was called Galava. 
 
 There was a teacher of the White Yajur-veda named Galava, . 
 and also an old grammarian named by Pacini. 
 
 G A YA-DE YAT AS . < Troops of deities/ Deities who gene- 
 rally appear, or are spoken of, in classes. Nine such classes are 
 mentioned: — (1.) Adityas ; (2.) Yiswas or Yiswe-devas ; (3.) 
 Yasus ; (4.) Tushitas ; (5.) Abhaswaras ; (6.) Anilas ; (7.) 
 Maharajikas; (S.)Sadhyas; (9.) Eudras. These inferior deities 
 are attendant upon #iva, and under the command of Ga^esa. 
 They dwell on Gawa-parvata, i.e., Kailasa. 
 
 GAYA-PATI. See Gaewsa. 
 
 GAYAPATYA. A small sect who worship Ga^a-pati or 
 Ganesa as their chief deity. 
 GAYAS. See Gawa-devatas. 
 
 GAY£AKI. The river Gandak (vulg. Gunduk), in Oude. 
 GANDHA-MADANA ' Intoxicating with fragrance.' 1. A 
 
GANDHARA— G AND HAR VA. 105 
 
 mountain and forest in Ilavnta, the central region of the world, 
 which contains the mountain Meru. The authorities are not 
 agreed as to its relative position with Meru. 2. A general of the 
 monkey allies of Kama. He was killed by Ravawa's son Indra-jit, 
 but was restored to life by the medicinal herbs brought by Hanu- 
 man from Mount Kailasa. 
 
 GAKDHARA, GANDHARA. A country and city on the 
 west bank of the Indus about Attock. Mahomedan geographers 
 call it Kandahar, but it must not be confounded with the 
 modern town of that name. It is the Gandaritis of the ancients, 
 and its people are the Gandarii of Herodotus. The Vayu Pur- 
 a?za says it was famous for its breed of horses. 
 
 GANDHARI. Princess of Gandhara. The daughter of Su- 
 bala, king of Gandhara, wife of Dhnta-rashfra, and mother of 
 his hundred sons. Her husband was blind, so she always wore 
 a bandage over her eyes to be like him. Her husband and she, 
 in their old age, both perished in a forest fire. She is alsg 
 called by the patronymics Saubali and Saubaleyi. She is said 
 to have owed her hundred sons to the blessing of Vyasa, who, 
 in acknowledgment of her kind hospitality, offered her a boon. 
 She asked for a hundred sons. Then she became pregnant, and 
 continued so for two years, at the end of which time she was 
 delivered of a lump of flesh. Yyasa took the shapeless mass 
 and divided it into 10 1 pieces, which he placed in as many 
 jars. In due time Dur-yodhana was produced, but with such 
 accompanying fearful portents that Dhrita-rashfra was besought, 
 though in vain, to abandon him. A month afterwards ninety- 
 nine other sons came forth, and an only daughter, DuA-sala. 
 
 GANDHARVA. The 4 heavenly Gandharva ' of the Veda 
 was a deity who knew and revealed the secrets of heaven and 
 divine truths in general. He is thought by Goldstiicker to 
 have been a personification of the fire of the sun. The Gand- 
 harvas generally had their dwelling in the sky or atmosphere, 
 and one of their offices was to prepare the heavenly soma juice 
 for the gods. They had a great partiality for women, and had 
 a mystic power over them. The Atharva-veda speaks of " the 
 6333 Gandharvas." The Gandharvas of later times are similar 
 in character; they have charge of the soma, are skilled in 
 medicine, regulate the asterisms, and are fond of women. Those 
 of Inclra's heaven are generally intended by the term, and they 
 
io6 
 
 GANDHARVA—GANESA. 
 
 are singers and musicians who attend the banquets of the gods. 
 The Purawas give contradictory accounts of the origin of the 
 Gandharvas. The Vishmi Purawa says, in one place, that they 
 were born from Brahma, " imbibing melody. Drinking of the 
 goddess of speech (gam dhayantah), they were born, and thence 
 their appellation." Later on it says that they were the offspring 
 of Kasyapa and his wife Arish^a. The Hari-vansa states that 
 they sprang from Brahma's nose, and also that they were de- 
 scended from Muni, another of Kasyapa's wives. Chitra-ratha 
 was chief of the Gandharvas ; and the iipsarases were their 
 wives or mistresses. The " cities of the Gandharvas " are often 
 referred to as being very splendid. The Visrmu Pura^a has a 
 legend of the Gandharvas fighting with the Nagas in the in- 
 fernal regions, whose dominions they seized and whose treasures 
 they plundered. The Naga chiefs appealed to Vislmu for relief, 
 and he promised to appear in the person of Purukutsa to help them, 
 ^hereupon the Nagas sent their sister Narmada (the Nerbudda 
 river) to this Purukutsa, and she conducted him to the regions 
 below, where he destroyed the Gandharvas. They are sometimes 
 called Gatus and Pulakas. In the Maha-bharata, apparently, a 
 race of people dwelling in the hills and wilds is so called. 
 GANDHAKVA-LOKA. See Loka. 
 
 GAKDHABVA-VEDA The science of music and song, 
 which is considered to include the drama and dancing. It is 
 an appendix of the Sama-veda, and its invention is ascribed to 
 the Muni Bharata. 
 
 GANDINI. i. Daughter of Kasl-raja; she had been twelve 
 years in her mother's womb when her father desired her to 
 come forth. The child told her father to present to the Brahmans 
 a cow every day for three years, and at the end of that time she 
 would be born. This was done, and the child, on being born, 
 received the name of Gandini, 'cow daily.' She continued the 
 gift as long as she lived. She was wife of Swa-phalka and 
 mother of Akrura. 2. The Ganga or Ganges. 
 
 GAADIVA. The bow of Arjuna, said to have been given by 
 Soma to Varu^a, by Yaruwa to Agni, and by Agni to Arjuna. 
 
 GAAESA (Gawa + Lsa), GA.YA-PATI. Lord of the Garcas 
 or troops of inferior deities, especially those attendant upon 
 Siva. Son of Siva and Parvati, or of Parvati only. One 
 legend represents that he sprang from the scurf of Parvati's 
 
GANESA. 
 
 107 
 
 body. He is the god of wisdom and remover of obstacles ; 
 hence he is invariably propitiated at the beginning of any im- 
 portant undertaking, and is invoked at the commencement of 
 books. He is said to have written down the Maha-bharata from 
 the dictation of Yyasa. He is represented as a short fat man 
 of a yellow colour, with a protuberant belly, four hands, and 
 the head of an elephant, which has only one tusk. In one hand 
 he holds a shell, in another a discus, in the third a club or 
 goad, and in the fourth a water-lily. Sometimes he is de- 
 picted riding upon a rat or attended by one ; hence his appel- 
 lation Akhu ratha. His temples are very numerous in the 
 Dakhin. There is a variety of legends accounting for his 
 elephant head. One is that his mother Parvati, proud of her 
 offspring, asked /Sani (Saturn) to look at him, forgetful of the 
 effects of /Sani's glance. /Sani looked and the child's head was 
 burnt to ashes. Brahma told Parvati in her distress to replace 
 the head with the first she could find, and that was an elephant'^ 
 Another story is that Parvati went to her bath and told her son 
 to keep the door. /Siva wished to enter and was opposed, so he 
 cut off Gawesa's head. To pacify Parvati he replaced it with an 
 elephant's, the first that came to hand. Another version is that 
 his mother formed him so to suit her own fancy, and a further 
 explanation is that /Siva slew Aditya the sun, but restored 
 him to life again. For this violence Kasyapa doomed diva's 
 son to lose his head ; and when he did lose it, the head of Indra's 
 elephant was used to replace it. The loss of one tusk is ac- 
 counted for by a legend which represents Parasu-rama as coming 
 to Kailasa on a visit to /Siva. The god was asleep and Ganesa 
 opposed the entrance of the visitor to the inner apartments. 
 A wrangle ensued, which ended in a fight. " Ga?iesa had at first 
 the advantage, seizing Parasu-rama with his trunk and giving 
 him a twirl that left him sick and senseless. On recovering, 
 Parasu-rama threw his axe at Gawesa, who, recognising it as his 
 father's weapon (/Siva having given it to Parasu-rama), received 
 it with all humility on one of his tusks, which it immediately 
 severed; hence Gawesa has but one tusk, and is known by the 
 name of Eka-danta or Eka-dansh£ra (the single-tusked). These 
 legends are narrated at length in the Brahma Yaivartta Purawa. 
 
 Gawesa is also called Gajanana, Gaja-vadana, and Kari-mukha, 
 'elephant-faced;' Heramba;' ' boastful ; ' Lamba-kama, ' long- 
 
io8 
 
 GA KESA - GIT A— GA KG A. 
 
 eared ; ' Lambodara, c pendant - bellied ; ' Dwi - deha, £ double- 
 bodied;'* Vighnesa, Vighna-hari, ' remover of obstacles.* A pecu- 
 liar appellation is Dwai-matura, 'having two mothers/ in allusion, 
 it is said, to his birth from the scurf of Parvatf s body. 
 
 GAi\fE#A-G!TA. The Bhagavad-gita, but with the name 
 of Gawesa substituted for that of Krishna It is used by the 
 Ganapatyas or worshippers of Gawesa. 
 
 GAiVESA PUKAiVA. An Upa Purawa having especial refer- 
 ence to the glory and greatness of Ganesa. 
 
 GANGA. The sacred river Ganges. It is said to be mentioned 
 only twice in the i&g-veda. The Puranas represent the Yiyad- 
 ganga, or heavenly Ganges, to flow from the toe of Vishnu, and 
 to have been brought down from heaven, by the prayers of the 
 saint Bhagiratha, to purify the ashes of the sixty thousand sons 
 of King Sagara, who had been burnt by the angry glance of the 
 sage Kapila. Prom this earthly parent the river is called 
 ^hagirathi. Ganga was angry at being brought down from 
 heaven, and Siva, to save the earth from the shock of her fall, 
 caught the river on his brow, and checked its course with his 
 matted locks. Prom this action he is called Ganga-dhara, 
 6 upholder of the Ganges.* The river descended from Siva's 
 brow in several streams, four according to some, and ten accord- 
 ing to others, but the number generally accepted is seven, being 
 the Sapta-sindhava, the seven sindhus or rivers. The Ganges 
 proper is one of the number. The descent of the Ganges dis- 
 turbed the sage Jahnu as he was performing a sacrifice, and in 
 his anger he drank up the waters, but he relented and allowed 
 the river to flow from his ear, hence the Ganges has the name 
 of JahnavL Personified as a goddess, Ganga is the eldest 
 daughter of Himavat and Mena, and her sister was Uma. She 
 became the wife of King Santanu and bore a son, Bhishma; who is 
 also known by the metronymic Gangeya. Being also, in a peculiar 
 way, the mother of Kartikeya (q.v.), she is called Kumara-su. 
 Gold, according to the Maha-bharata, was borne by the goddess 
 Ganga to Agni, by whom she had been impregnated. Other 
 names and titles of the Ganges are Bhadra-soma, Gandini, 
 KiratI, Deva-bhuti, i produced in heaven Hara-sekhara, 6 crest of 
 Siva;' Khapaga, lowing from heaven;' Mandakim, c gently 
 flowing ; ' Tri-patha-ga or Tri-srotaA, 6 triple flowing,' running in 
 heaven, earth, and hell 
 
GA NGA-DHA RA—GAR UDA . 
 
 GANGA-DHAEA. A name of Siva. See Ganga. 
 
 GANGA-DWAEA. The gate of the Ganges. The opening 
 in the Himalaya mountains through which the river descends 
 into the plains, now known as Hardwar. 
 
 GANGA-SAGAEA. The mouth of the Ganges, a holy 
 "bathing-place sacred to Vishmi. 
 
 GANGEYA. i. A name of Bhishma, from his reputed mother, 
 the river goddess Ganga. 2. Also of Karttikeya. 
 
 GAEGA. An ancient sage, and one of the oldest writers on 
 astronomy. He was a son of Vitatha. The Vishmi Purana 
 says, " From Garga sprang Sina (or Sim) ; from them were de- 
 scended the Gargyas and Sainyas, Brahmans of Kshatriya race." 
 The statement of the Bhagavata is, " From Garga sprang Sina ; 
 from them Gargya, who from a Kshatriya became a Brahman." 
 There were many Gargas ; one was a priest of Krishna and 
 the Yadavas. 
 
 GAEGAS, GAEGYAS. Descendants of Garga, who* 
 " although Kshatriyas by birth, became Brahmans and great 
 i&his." 
 
 GAEGYA, GAEGYA BALAKI. Son of Balaki. He was a 
 Brahman, renowned as a teacher and as a grammarian, who dealt 
 especially with etymology, and was well read in the Yeda, but still 
 submitted to receive instruction from the Kshatriya Ajata-satru. 
 
 GAETJDA. A mythical bird or vulture, half-man, half-bird, 
 on which Vishmi rides. He is the king of birds, and descended 
 from Kasyapa and Vinata, one of the daughters of Daksha. 
 He is the great enemy of serpents, having inherited his hatred 
 from his mother, who had quarrelled with her co-wife and 
 superior, Kadru, the mother of serpents. His lustre was so 
 brilliant that soon after his birth the gods mistook him for Agni 
 and worshipped him. He is represented as having the head, 
 wings, talons, and beak of an eagle, and the body and limbs of 
 a man. His face is white, his wings red, and his body golden. 
 He had a son named Sampati, and his wife was Unnati or 
 Vinayaka. According to the Maha-bharata, his parents gave 
 him liberty to devour bad men, but he was not to touch Brah- 
 mans. Once, however, he swallowed a Brahman and his wife, 
 but the Brahman so burnt his throat that he was glad to dis- 
 gorge them both. 
 
 Grauc?a is said to have stolen the Amrita from the gods in 
 
I 10 
 
 GA R UDA — GA UP A YA NA S. 
 
 order to purchase with it the freedom of his mother from Kadru. 
 Indra discovered the theft and fought a fierce battle with 
 Garuefct. The Amrita was recovered, but Indra was worsted in 
 the fight, and his thunderbolt was smashed. 
 
 Garurfa has many names and epithets. From his parents he 
 is called Kasyapi and Yainateya. He is the Supama and the 
 Garutman, or chief of birds. He is also called Dakshaya, $al- 
 malin, Tarkshya, and Yinayaka, and among his epithets are 
 the following : — Sitanana, 6 white faced ; ' Eakta-paksha, ' red 
 winged ; ' ASweta-rohita, 6 the white and red ; ' Suvar^a-kaya, 
 i golden bodied ; ' Gaganeswara, 6 lord of the sky ; 1 Khageswara, 
 ' king of birds ; ' Nagantaka, and Pannaga-nasana, ' destroyer 
 of serpents ; ' Sarparati, ' enemy of serpents ; 7 Taraswin, ' the 
 swift ; ' Easayana, 6 who moves like quicksilver ; ' Kama-charin, 
 ' who goes where he will ; ' Kamayus, c who lives at pleasure ; ' 
 Chirad, 6 eating long ; ' Yishwu-ratha, c vehicle of Yislmu ; ' 
 Amritaharana and Sudha-hara, c stealer of the Amrita ; ' Suren- 
 dra-jit, ' vanquisher of Indra ; ' Yajra-jit, 6 subduer of the thun- 
 derbolt/ &c. 
 
 GAEUJ9A PUEAA r A. The description given of this Purawa 
 is, " That which Yislmu recited in the Garurfa Kalpa, relating 
 chiefly to the birth of Garu^a from Vinata, is called the Garuda 
 Pura^a, and in it there are read 19,000 stanzas." The works 
 bearing this name which were examined by Wilson did not cor- 
 respond in any respect with this description, and he considered 
 it doubtful if a genuine Garurfa Pura^a is in existence. 
 
 GATHA. A song, a verse. A religious verse, but one not 
 taken from the Yedas. Yerses interspersed in the Sanskrit 
 Buddhist work called Lalita-vistara, which are composed in a 
 dialect between the Sanskrit and the Prakrit, and have given 
 their name to this the Gatha dialect. The Zend hymns of the 
 Zoroastrians are also called Gathas. 
 
 GATU. A singer, a Gandharva. 
 
 GAUD A, GAILRA. The ancient name of Central Bengal ; 
 also the name of the capital of the country, the ruins of which 
 city are still visible. The great northern nation of Brahmans. 
 See Brahman. 
 
 GAUPAYANAS. Sons or descendants of Gopa. Four 
 jRishis, who were the authors of four remarkable hymns in the 
 it/g-veda. One of them, named Su-bandhu, was killed and 
 
GA URI— GA YA TRL 
 
 in 
 
 miraculously brought to life again. The hymns have been 
 translated by Max Miiller in the Journal R. A. S., vol. ii. 1866. 
 
 GAUKl. The ' yellow ' or c brilliant/ a name of the consort 
 of Sivsl. (See Devi.) Yaru?ia's wife also is called Gauri. 
 
 GAUTAMA. 1. A name of the sage Saradwat, as son of 
 Gotama. He was husband of Ahalya, who was seduced by 
 Indra. This seduction has been explained mythologically as 
 signifying the carrying away of night by the morning sun, Indra 
 being the sun, and Ahalya being explained as meaning night. 2. 
 Author of a Dharma-sastra, which has been edited by Stenzler. 
 3. A name common to many men. 
 
 GAUTAMESA. < Lord of Gautama.' Name of one of the 
 twelve great Lingas. See Linga. 
 
 GAUTAMI. 1. An epithet of Durga. 2. Name of a fierce 
 Kakshasi or female demon. 
 
 GAY A. A city in Bihar. It is one of the seven sacred cities, 
 and is still a place of pilgrimage, though its glory has departeds 
 
 GAYATRl. A most sacred verse of the ii%-veda, which it 
 is the duty of every Brahman to repeat mentally in his morning 
 and evening devotions. It is addressed to the sun as Savitri, 
 the generator, and so it is called also Savitn. Personified as a 
 goddess, Savitn is the wife of Brahma, mother of the four Yedas, 
 and also of the twice-born or three superior castes. Colebrooke's 
 translation of the Gayatri is " Earth, sky, heaven. Let us medi- 
 tate on (these, and on) the most excellent light and power of that 
 generous, sportive, and resplendent sun, (praying that) it may 
 guide our intellects." Wilson's version is, in his translation of 
 the iZig-veda, " We meditate on that desirable light of the 
 divine Savitri who influences our pious rites." In the Yishmi 
 Purawa he had before given a somewhat different version, " We 
 meditate on that excellent light of the divine sun : may he 
 illuminate our minds." A later version by Benfey is, " May we 
 receive the glorious brightness of this, the generator, of the god 
 who shall prosper our works." 
 
 Wilson observes of it : " The commentators admit some variety 
 of interpretation ; but it probably meant, in its original use, a 
 simple invocation of the sun to shed a benignant influence upon 
 the customary offices of worship ; and it is still employed by the 
 unphilosophical Hindus with merely that signification. Later 
 notions, and especially those of the Yedanta, have operated to 
 
GHA TA-KARPARA—GITA-GO VINDA. 
 
 attach to the text an import it did not at first possess, and have 
 converted it into a mystical propitiation of the spiritual origin 
 and essence of existence, or Brahma." It is considered so holy 
 that copyists often refrain from transcribing it. 
 
 The name given to #ata-rupa (q.v.), Brahma's female half, 
 daughter, and consort, as " the declarer of sacred knowledge." 
 It is also applied to the consort of /Siva in the Hari-vansa. 
 
 GHATA-KAEPAEA. A poet, who was one of the " nine 
 gems " of the court of Vikramaditya. There is a short artificial 
 poem, descriptive of the rainy season, hearing this name, which 
 has been translated into German by Dursch. The words mean 
 6 potsherds/ and form probably an assumed literary name. 
 
 GHA70TKACHA. A son of Bhima by the Eakshasi 
 Hi^imba. He was killed in the great battle by Kama with the 
 fatal lance that warrior had obtained from Indra. 
 
 GHOSH A. It is said in the Yeda that the Aswins " bestowed 
 a husband upon Ghosha growing old," and the explanatory 
 legend is that she was a daughter of Kakshivat, but being a 
 leper, was incapable of marriage. When she was advanced in 
 years the Aswins gave her health, youth, and beauty, so that she 
 obtained a husband. 
 
 GHit/TACHl. An Apsaras or celestial nymph. She had 
 many amours with great sages and mortal men. She was mother 
 of ten sons by Eaudraswa or Kusa-nabha, a descendant of Puru, 
 and the Brahma Yaivartta Purawa attributes the origin of some 
 of the mixed castes to her issue by the sage Viswa-karman. The 
 Hari-vansa asserts that she had ten daughters as well as ten sons 
 by Eaudraswa. Another legend represents her as mother by 
 Kusa-nabha of a hundred daughters, whom Vayu wished to 
 accompany him to the sky. They refused, and in his rage he 
 cursed them to become deformed; but they recovered their 
 natural shape and beauty, and were married to Brahma-datta, 
 -king of Kampila. 
 
 GIEI-JA. 6 Mountain born.' A name of Parvati or Devi. 
 See Devi. 
 
 GIEI-VEAJA. A royal city in Magadha, identified with 
 Raja-gnha in Bihar. 
 
 GlTA. The Bhagavad-gita (q.v.). 
 
 GITA-GOVUSTDA. A lyrical poem by Jaya-deva on the 
 early life of Krishna as Govinda the cowherd. It is an erotic 
 
GOBHILA—GOTAMA. i 13 
 
 work, and sings the loves of Krishna with Radha, and other of 
 the cowherd damsels, hut a mystical interpretation has heen put 
 upon it. The poems are supposed to have heen written ahout 
 the twelfth or thirteenth century. There are some translations 
 in the Asiatic Researches "by Sir W. Jones, and a small volume 
 of translations has heen lately pu Wished hy Mr. Edwin Arnold. 
 There is also an edition of the text, with a Latin translation and 
 notes, hy Lassen, and there are some others. 
 
 GOBHILA. An ancient writer of the Sutra period. He was 
 author of some Gnhya Sutras, and of some Sutras on gram- 
 mar. The Gnhya Sutras have heen published in the Bibliotheca 
 Indica. 
 
 GO-KARYA. ' Cow's ear.' A place of pilgrimage sacred to 
 #iva, on the west coast, near Mangalore. 
 
 GO-KULA. A pastoral district on the Yamuna, ahout Ma- 
 thura, where Krishna passed his "boyhood with the cowherds. 
 
 GO-LOKA. L 'The place of cows.' Krishna's heaven; a 
 modern addition to the original series of seven Lokas. 
 
 GO-MANTA. A great mountain in the Western Ghats. 
 According to the Hari-vansa it was the scene of a defeat of 
 Jara-sandha hy Krishna. 
 
 GO-MATl. The Gumti river in Oude ; hut there are others 
 which hore the name. One fell into the Sindhu or Indus. 
 
 GO-PAL A, GO-YIKDA. ' Cow-keeper. ' A name of the 
 youthful Krishna, who lived among the cowherds in Yrinda- 
 vana. 
 
 GOPALA-TAPANI. An Upanishad in honour of Krishna. 
 Printed in the Bibliotheca Indica. 
 
 GO-PATHA BRAHMAYA. The Brahmawa of the Atharva 
 or fourth Yeda. It has heen puhlished hy Rajendra Lala in the 
 Bibliotheca Indica. 
 
 GOPATI-iLTSHABHA. < Chief of herdsmen.' 1. A title of 
 /Siva. a. A demon mentioned in the Maha-hharata as slain hy 
 Krishna. 
 
 GOPlS. The cowherd damsels and wives with whom 
 Krishna sported in his youth. 
 
 GOTAMA. The founder of the Nyaya school of philosophy. 
 He is called also #atananda, and is author of a Dharma-sastra 
 or law-hook, which has heen edited hy Stenzler. He is fre- 
 quently called Gautama. 
 
 , * h 
 
ii4 
 
 GO- VARDHANA — GRITS A-Af ADA. 
 
 GO-YARDHANA. A mountain in Y?indavana, which 
 Krishna induced the cowherds and cowherdesses to worship 
 instead of Indra. This enraged the god, who sent a deluge 
 of rain to wash away the mountain and all the people of the 
 country, but Knsh?ia held up the mountain on his little finger 
 for seven days to shelter the people of Ynndavana. Indra 
 retired baffled, and afterwards did homage to Knshwa. 
 
 GOYARDHANA-DHARA. < Upholder of Govardhana.' A 
 title of Knslma. 
 
 GO-VINDA. 6 Cow-keeper.' A name of Krishna. 
 
 GRAIIA. ' Seizing/ i. The power that seizes and obscures 
 the sun and moon, causing eclipses ; the ascending node, Rahu. 
 2. Evil spirits with which people, especially children, are pos- 
 sessed, and which cause sickness and death. They are supposed 
 to be amenable to medicine and exorcism. 
 
 GjB/HA-STHA. ' Householder. ' A Brahman in the second 
 stage of his religious life. See Brahman. 
 
 GjR/HYA SUTRAS. Rules for the conduct of domestic 
 rites and the personal sacraments, extending from the birth to 
 the marriage of a man. (See Sutra.) The Grihya Sutras of 
 Aswalayana have been printed in the Bibliotheca Indica. 
 
 Gi2/TS A-MADA. The reputed Pdshi of many hymns in the 
 second Ma?ic?ala of the Eig-veda. According to the Yislmu 
 Purami he was a Kshatriya and son of #una-hotra, being de- 
 scended from Pururavas of the Lunar race. From him sprang 
 #aunaka, the eminent sage versed in the i?ig-veda " who origi- 
 nated the system of four castes." The Yayu Purawa makes 
 5unaka to be the son of Gntsa-mada, and #aunaka the son of 
 /Sunaka : this seems probable. " It is related of him by Saya^a 
 that he was first a member of the family of Angiras, being the 
 son of /Suna-hotra. He was carried off by the Asuras whilst 
 performing a sacrifice, but was rescued by Indra, under whose 
 authority he was henceforth designated as Gritsa-mada, the son 
 of $unaka or #aunaka of the race of Blmgu. Thus the Anukra- 
 mamka says of him : He who was an Angirasa, the son of 
 £una-hotra, became /Saunaka of the race of Bhrigu." According 
 to the Maha-bharata, he was son of Yita-havya, a king of the 
 Haihayas, a Kshatriya, who became a Brahman. (See Yita- 
 havya.) The Maha-bharata alludes to a legend of his having 
 assumed the semblance of Indra, and so enabled that deity to 
 
GUDA-KESA—HAIHA ya. 
 
 escape from the Asuras, who were lying in wait to destroy him. 
 There are several versions of the story, but they all agree that 
 after Indra had escaped Gritsa-mada saved himself by reciting 
 a hymn in which he showed that Indra was a different person. 
 
 GTLDA-KE5A. < Whose hair is in tufts.' An epithet of 
 Arjuna. 
 
 GUHA. £ Secret/ i. A name of the god of war. {See 
 Karttikeya.) 2. A king of the Mshadas or Bhlls, who was 
 a friend of Kama. 3. A people near Kalinga, who possibly 
 got their name from him. 
 
 GUHYAKAS. 'Hidden beings.' Inferior divinities atten- 
 dant upon Kuvera, and guardians of his hidden treasures. 
 
 GUPTAS. A dynasty of kings who reigned in Magadha. 
 The period of their ascendancy has been a subject of great con- 
 tention, and cannot be said to be settled. 
 
 GUEJJAEA. The country of Gujarat. 
 
 HAIHAY/L This name is supposed to be derived from 
 haya, £ a horse.' 1. A prince of the Lunar race, and great-grandson 
 of Yadu. 2. A race or tribe of people to whom a Scythian origin 
 has been ascribed. The Yishnu Purawa represents them as de- 
 scendants of Haihaya of the Yadu race, but they are generally 
 associated with borderers and outlying tribes. In the Yayu and 
 other Puranas, five great divisions of the tribe are named : Tala- 
 janghas, Yiti-hotras, Avantis, Tuwrfikeras, and Jatas, or rather 
 Su-jatas. They conquered Bahu or Bahuka, a descendant of 
 King Haris-chandra, and were in their turn conquered, along with 
 many other barbarian tribes, by King Sagara, son of Bahu. 
 According to the Maha-bharata, they were descended from S&r- 
 yati, a son of Manu. They made incursions into the Doab, and 
 they took the city of Kasi (Benares), which had been fortified 
 against them by King Divo-dasa ; but the grandson of this king, 
 Pratardana by name, destroyed the Haihayas, and re-established 
 the kingdom of KasL Arjuna-Kartavirya, of a thousand arms, 
 was king of the Haihayas, and he was defeated and had his 
 arms cut off by Parasu-rama. 
 
 The Yindhya mountains would seem to have been the home 
 of these tribes ; and according to Colonel Todd, a tribe of Hai- 
 hayas still exists " near the very top of the valley of Sohagpoor, 
 in Bhagelkhand, aware of their ancient lineage, and, though 
 few i~ number, still celebrated for their valour." 
 
n6 
 
 HALA-BHRIT— HANUMAN. 
 
 HALA-BHit/T. < Bearing a plough.' Bala-rama. 
 HALAYUDHA. i Who has a ploughshare for his weapon,' 
 i.e., Bala-rama. 
 
 HANS A. i. This, according to the Bhagavata Purawa, was 
 the name of the " one caste," when, in olden times, there was 
 only " one Veda, one God, and one caste." 2. A name used 
 in the Maha-bharata for Krishna. 3. A mountain range north 
 of Meru. 
 
 HANSA. Hansa and Dimhhaka were two great warrior- 
 brothers mentioned in the Maha-bharata as friends of J ara-sandha. 
 A certain king also named Hansa was killed by Bala-rama. 
 Hearing that " Hansa was killed," Dimbhaka, unable to live 
 without him, committed suicide, and when Hansa heard of this 
 he drowned himself in the Yamuna. 
 
 HANUMAN, HANUMAT, HANUMAT. A celebrated 
 monkey chief. He was son of Pavana, ' the wind/ by Anjana, 
 wife of a monkey named KesarL He was able to fly, and is 
 a conspicuous figure in the Ramayawa. He and the other 
 monkeys who assisted Rama in his war against Ravawa were of 
 divine origin, and their powers were superhuman. Hanuman 
 jumped from India to Ceylon in one bound ; he tore up trees, 
 carried away the Himalayas, seized the clouds, and performed 
 many other wonderful exploits. (See Surasa.) His form is " as 
 vast as a mountain and as tall as a gigantic tower. His com- 
 plexion is yellow and glowing like molten gold. His face is as 
 red as the brightest ruby ; while his enormous tail spreads out 
 to an interminable length. He stands on a lofty rock and roars 
 like thunder. He leaps into the air, and flies among the clouds 
 with a rushing noise, whilst the ocean waves are roaring and 
 splashing below." In one of his fights with Ravawa and the 
 Rakshasas, they greased his tail and set it on fire, but to their 
 own great injury, for with it he burnt down their capital city, 
 Lanka. This exploit obtained for him the name Lanka-dahi. 
 His services to Rama were great and many. He acted as his 
 spy, and fought most valiantly. He flew to the Himalayas, 
 from whence he brought medicinal herbs with which he restored 
 the wounded, and he killed the monster Kala-nemi, and thou- 
 sands of Ganclharvas who assailed him. He accompanied Rama 
 on his return to Ayodhya, and there he received from him the 
 reward of perpetual life and youth. The exploits of Hanuman 
 
HANUMAN-NA TAKA—HARI-HARA. 
 
 117 
 
 are favourite topics among Hindus from childhood to age, and 
 paintings of them are common. He is called Marut-putra, and 
 he has the patronymics Anili, Maruti, &c, and the metronymic 
 Anjaneya. He is also Yoga-chara, from his power in magic or 
 in the healing art, and Kajata-dyuti, ' the brilliant.' Among his 
 other accomplishments, Hanumat was a grammarian ; and the 
 Eamayawa says, "The chief of monkeys is perfect; no one 
 equals him in the sastras, in learning, and in ascertaining the 
 sense of the scriptures [or in moving at will]. In all sciences, 
 in the rules of austerity, he rivals the preceptor of the gods. 
 
 ... It is well known that Hanumat was the ninth author 
 of grammar." — Muir, iv. 490. 
 
 HANUMAN-NATAKA. A long drama by various hands 
 upon the adventures of the monkey chief Hanuman. This 
 drama is fabled to have been composed by Hanuman, and in- 
 scribed by him on rocks. Yalmiki, the author of the Ramaya??a, 
 saw it and feared that it would throw his own poem into the 
 shade. He complained to the author, who told him to cast the 
 verses into the sea. • He did so, and they remained concealed 
 there for ages. Portions were discovered and brought to King 
 Bhoja, who directed Damodara Misra to arrange them and fill 
 up the lacunas. He did so, and the result was this drama. 
 "It is probable," says Wilson, " that the fragments of an ancient 
 drama were connected in the manner described. Some of the 
 ideas are poetical, and the sentiments just and forcible ; the 
 language is generally very harmonious, but the work itself is, 
 after all, a most disjointed and nondescript composition, and the 
 patchwork is very glaringly and clumsily put together." It is a 
 work of the tenth or eleventh century. It has been printed in 
 India. 
 
 HAEA. A name of Siva. 
 
 HARI. A name which commonly designates Vishmi, but it 
 is exceptionally used for other gods. 
 
 HAEI-D WAR A. ' The gate of Hari. ' The modern Hard war. 
 The place where the Ganges finally breaks through the moun- 
 tains into the plains of Hindustan. It is a great place" of 
 pilgrimage. 
 
 HARI-HARA. A combination of the names of Vishmi and 
 #iva, and representing the union of the two deities in one, a 
 combination which is differently accounted for. 
 
n8 
 
 HA RIS- CHA NDRA . 
 
 HARLS-CHANDRA. Twenty-eighth king of the Solar race, 
 and son of Tri-sanku. He was celebrated for his piety and 
 justice. There are several legends about him. The Aitareya 
 Brahmawa tells the story of his purchasing SunaA-sephas to be 
 offered up as a vicarious sacrifice for his own son. (See ^SuiiaA- 
 sephas.) The Maha-bharata relates that he was raised to the 
 heaven of Indra for his performance of the Raja-siiya sacrifice 
 and for his unbounded liberality. The Markawtfeya PuraTia 
 expands the story at considerable length. One day while Haris- 
 chandra was hunting he heard female lamentations, which pro- 
 ceeded " from the Sciences, who were being mastered by the 
 austerely fervid sage Viswamitra, and were crying out in alarm 
 at his superiority. " Haris-chandra, as defender of the distressed, 
 went to the rescue, but Yiswamitra was so provoked by his 
 interference that the Sciences instantly perished, and Haris- 
 chandra was reduced to a state of abject helplessness. Viswa- 
 mitra demanded the sacrificial gift due to him as a Brahman, 
 and the king offered him whatever he might choose to ask, 
 " gold, his own son, wife, body, life, kingdom, good fortune," 
 whatever was dearest. Viswamitra stripped him of wealth and 
 kingdom, leaving him nothing but a garment of bark and his 
 wife and son. In a state of destitution he left his kingdom, 
 and Viswamitra struck Saibya, the queen, with his staff to hasten 
 her reluctant departure. To escape from his oppressor he pro- 
 ceeded to the holy city of Benares, but the relentless sage was 
 waiting for him and demanded the completion of the gift. 
 With bitter grief wife and child were sold, and there remained 
 only himself. Dharma, the god of justice, appeared in the 
 form of a hideous and offensive Cha^ala, and offered to buy 
 him. Notwithstanding the exile's repugnance and horror, 
 Viswamitra insisted upon the sale, and Haris-chandra was 
 carried off " bound, beaten, confused, and afflicted," to the 
 abode of the ChaTirfala. He was sent by his master to steal 
 grave-clothes from a cemetery. In this horrid place and de- 
 grading work he spent twelve months. His wife then came 
 to the cemetery to perform the obsequies of her son, who had 
 died from the bite of a serpent. They recognised each other, 
 and Haris-chandra and his wife resolved to die upon the funeral 
 pyre of their son, though he hesitated to take away his own life 
 without the consent of his master. After all was prepared, he 
 
HA RIS- CHA NDRA —HA RI- VA NSA . 
 
 119 
 
 gave himself up to meditation 011 Vislmu. The gods v then 
 arrived, headed by Dharma and accompanied by Viswamitra. 
 Dharma entreated him to refrain from his intention, and Indra 
 informed him " that he, his wife, and son, had conquered heaven 
 by their good works." Haris-chandra declared that he could not 
 go to heaven without the permission of his master the ChamEla. 
 Dharma then revealed himself. When this difficulty was 
 removed, Haris-chandra objected to go to heaven without his 
 faithful subjects. " This request was granted by Indra, and 
 after Viswamitra had inaugurated Eohitaswa, the king's son, to 
 be his successor, Haris-chandra, his friends, and followers, all 
 ascended in company to heaven. " There he was induced by 
 the sage Narada to boast of his merits, and this led to his 
 expulsion from heaven. As he was falling he repented of his 
 fault and was forgiven. His downward course was arrested, 
 and he and his followers dwell in an aerial city, which, accord- 
 ing to popular belief, is still visible occasionally in mid-air. 
 
 HAEITA, HAEITA. 1. A son of Yuvanaswa of the Solar 
 race, descended from Ikshwaku. From him descended the 
 Harita Angirasas. In the Linga Purima it is said, " The son of 
 Yuvanaswa was Harita, of whom the Haritas were sons. They 
 were, on the side of Angiras, twice-born men (Brahmans) of 
 Kshatriya lineage ; " or according to the Vayu, " they were the 
 sons of Angiras, twice-born men (Brahmans), of Kshatriya race," 
 possibly meaning that they were sons raised up to Harita by 
 Angiras. According to some he was a son of Chyavana. 2. 
 Author of a Dharma-sastra or law-book. 
 
 HAEITAS, HAEITA-ANGIEASES. Bee Harita. 
 
 HAEITS, HAEITAS. < Green.' In the i^g-veda the horses, 
 or rather mares, of the sun, seven or ten in number, and typical 
 of his rays. " The prototype of the Grecian Charites." — Max 
 Muller. 
 
 HAEI-VANiSA. The genealogy of Hari or Vishnu, a long 
 poem of 16,374 verses. It purports to be a part of the Maha- 
 bharata, but it is of much later date, and " may more accurately 
 be ranked with the Pauramk compilations of least authenticity 
 and latest date. " It is in three parts ; the first is introductory, 
 and gives particulars of the creation and of the patriarchal and 
 regal dynasties ; the^ second contains the life and adventures of 
 Knshwa ; and the last and the third treats of the future of the 
 
120 
 
 HARSHANA—HA Y AS IRAS. 
 
 world and the corruptions of the Kali age. It contains many- 
 indications of its having been written in the south of India. 
 
 H AESHAVA. A deity who presides over the Sraddha offerings. 
 
 II AEY A>SWA. A grandson of the Kuvalayaswa who killed 
 the demon Dhundhu. The country of Panchala is said to have 
 been named from his five (pancha) sons. There were several 
 others of this name. 
 
 HAEYASWAS. Five thousand sons of the patriarch 
 Daksha, begotten by him for the purpose of peopling the earth. 
 The sage Narada dissuaded them from producing offspring, and 
 they " dispersed themselves through the regions and have not 
 returned." 
 
 HASTIEA-PUEA. The capital city of the Kauravas, for 
 which the great war of the Maha-bharata was waged. It was 
 founded by Hastin, son of the first Bharata, and hence, as some 
 say, its name ; but the Maha-bharata and the Vishnu Purawa 
 call it the " elephant city," from hastin, an elephant. The ruins 
 are traceable near an old bed of the Ganges, about 57 miles 
 N.E. of Delhi, and local tradition has preserved the name. It 
 is said to have been washed away by the Ganges. 
 
 HASYAEVAVA. i Ocean of laughter/ A modern comic 
 piece in two acts, by a Vmdit named Jagadlsa. "It is a severe 
 but grossly indelicate satire upon the licentiousness of Brah- 
 mans assuming the character of religious mendicants." — Wilson. 
 
 HAVIE-BHUJ, HAVISH-MATA. Pitns or Manes of the 
 Kshatriyas, and inhabitants of the solar sphere. See Pitns. 
 
 HAYA-GElVA. 6 Horse-necked.' According to one legend, 
 a Daitya who stole the Veda as it slipped out of the mouth of 
 Brahma while he Was sleeping at the end of a kalpa, and was 
 killed by Vislmu in the Fish Avatara. According to another, 
 A r islmu himself, who assumed this form to recover the Yeda, 
 which had been carried off by two Daityas. 
 
 HAYA-STEAS, HAYA-#lRSHA. < Horse-head/ In the 
 Maha-bharata it is recorded that the sage Aurva (q.v.) "cast the 
 fire of his anger into the sea," and that it there " became the 
 great Haya-siras, known to those acquainted with the Yeda, 
 which vomits forth that fire and drinks up the waters." A form 
 of Vislmu. 
 
 In the Bhagavata Purawa Brahma is represented as saying, 
 " In my sacrifice Bhagavat himself was Haya-sirsha, the male of 
 
// EM A - CHA NDRA — HIRA NY A KSHA . 121 
 
 the sacrifice, whose colour is that of gold, of whom the Vedas 
 and the sacrifices are the substance and the gods the soul ; 
 when he respired, charming words came forth from his nostrils. " 
 
 HEMA-CHANDEA. Author of a good Sanskrit vocabulary, 
 printed under the superintendence of Colebrooke. 
 
 HEMADEI. ' The golden mountain,' i.e., Meru. 
 
 HEMA-KUTA. £ Golden peak.' A chain of mountains re- 
 presented as lying north of the Himalayas, between them and 
 Mount Meru. 
 
 HLDIMBA (mas.), HLDIMBA (fern.). A powerful Asura, 
 who had yellow eyes and a horrible aspect. He was a cannibal, 
 and dwelt in the forest to which the Pa^rfavas retired after the 
 burning of their house. He had a sister named Hi^imba, whom 
 he sent to lure the PaWavas to him; but on meeting with Bhima, 
 she fell in love with him, and offered to carry him away to 
 safety on her back. Bhima refused, and while they were par- 
 leying, HicKmba came up, and a -terrible fight ensued, in which 
 Bhima killed 'the monster. Hidiniba was at first much terrified 
 and fled, but she returned and claimed Bhima for her husband. 
 By his mother's desire Bhima married her, and by her had a 
 son named Ghafotkacha. 
 
 HIMACHALA, HIMADEL The Himalaya mountains. 
 
 HIMAYAT. • The personification of the Himalaya mountains, 
 husband of Mena or Menaka, and father of Uma and Ganga. 
 
 HIEAi^YA-GAEBHA. < Golden egg' or < golden womb.' 
 In the i?ig-veda Hmmya-garbha " is said to have arisen in the 
 beginning, the one lord of all beings, who upholds heaven 
 and earth, who gives life and breath, whose command even the 
 gods obey, who is the god over all gods, and the one animating 
 principle of their being." According to Manu, Hirawya-garbha 
 was Brahma, the first male, formed by the undiscernible eternal 
 First Cause in a golden egg resplendent as the sun. " Having 
 continued a year in the egg, Brahma divided it into two parts 
 by his mere thought, and with these two shells he formed the 
 heavens and the earth ; and in the middle he placed the sky, 
 the eight regions, and the eternal abode of the waters." See 
 Brahma. 
 
 HIEAYYAKSHA. £ Goldeneye.' A Daitya who dragged the 
 earth to the depths of the ocean. He was twin-brother of Hira- 
 nyakasipu, and was killed by Vishmi in the Boar incarnation. 
 
 # 
 
122 
 
 H1RA N YA -KA SIP U—IDA. 
 
 HIR AiV Y A-K A# IPU. ' Golden dress.' A Daitya who, ac- 
 cording to the Maha-bharata and the Purawas, obtained from #iva 
 the sovereignty of the three worlds for a million of years, and 
 persecuted his son Prahlada for worshipping Yislmu. He was 
 slain by Yishmi in the Nara-sinha, or man-lion incarnation. He 
 and Hiranyaksha were twin-brothers and chiefs of the Daityas. 
 
 HITOPADESA. ' Good advice.' The well-known collection 
 of ethical tales and fables compiled from the larger and older 
 work called Pancha-tantra. It has been often printed, and there 
 are several translations; among them is an edition by Johnson 
 of text, vocabulary, and translation. 
 
 HOTjB/. A priest who recites the prayers from the Big- 
 veda. 
 
 • Hi?/SHlKE#A. A name of Krishna or Yishrai. 
 
 HUiVAS. According to Wilson, " the White Huns or Indo- 
 Scythians, who were established in the Panjab and along the 
 Indus at the commencement of* our era, as we know from Arrian, 
 Strabo, and Ptolemy, confirmed by recent discoveries of their 
 coins," and since still further confirmed by inscriptions and 
 additional coins. Dr. Pitzedward Hall says, " I am not pre- 
 pared to deny that the ancient Hindus, when they spoke of 
 the Hu^as, intended the Huns. In the Middle Ages, however, 
 it is certain that a race called Hima was understood by the 
 learned of India to form a division of the Kshatriyas." — V. P. 
 ii. 134. 
 
 HUN-DESA. The country round Lake Manasarovara. 
 
 HUSHKA HUYISHKA. A Tushkara or Turki king, whose 
 name is mentioned in the Raja Tarangiwi as Hushka, which has 
 been found in inscriptions as Huvishka, and upon the corrupt 
 Greek, coins as Oerki. He is supposed to have reigned just at 
 the commencement of the Christian era. See Kanishka. 
 
 IDA. In the jRig-veda Ic?a is primarily food, refreshment, or 
 a libation of milk ; thence a stream of praise, personified as the 
 goddess of speech. She is called the instructress of Manu, and 
 frequent passages ascribe to her the first institution of the rules 
 of performing sacrifices. According to Sayawa, she is the goddess 
 presiding over the earth. A legend in the #atapatha Brahmawa 
 represents her as springing from a sacrifice which Manu per- 
 formed for the purpose of obtaining offspring. She was claimed 
 by Mitra-Yarima, but remained faithful to him who had pro- 
 
IDA — INDRA . 
 
 123 
 
 ■ duced lier. Mann lived with her, and praying and fasting to 
 obtain offspring, he begat npon her the race of Manu. In 
 the Pura?zas she is daughter of the Manu Yaivaswata, wife of 
 Budha (Mercury), and mother of Puriiravas. The Manu Yaivas- 
 wata, before he had sons, instituted a sacrifice to Mitra and 
 VaruTia for the purpose of obtaining one ; but the officiating 
 priest mismanaged the performance, and the result was the birth 
 of a daughter, I<ia or Ila. Through the favour of the two 
 deities her sex was changed, and she became a man, Su-dyumna. 
 Under the malediction of /Siva, Su-dyumna was again turned into 
 a woman, and, as Ila, married Budha or Mercury. After she had 
 given birth to Puriiravas, she, under the favour of Yish/ra, once 
 more became Su-dyumna, and was the father of three sons. 
 According to another version of the legend, the Manu's eldest 
 son was named Ila. He having trespassed on a grove sacred 
 to ParvatI, was changed into a female, Ila. Upon the supplica- 
 tions and prayers of Ila's friends, #iva and his consort conceded 
 that the offender should be a male one month and a female 
 another. There are other variations in the story which is appa- 
 rently ancient. 
 
 LDAYLDA. Daughter of Trmabindu and the Apsaras Alam- 
 busha. There are different statements in the Puranas as regards 
 her. She is represented to be the wife of Yisravas and mother 
 of Kuvera, or the wife of Pulastya and mother of Yisravas. 
 
 IKSHWAKU. Son of the Manu Yaivaswat, who was son 
 of Yivaswat, the sun. " He was born from the nostril of the 
 Manu as he happened to sneeze." Ikshwaku was founder of the 
 Solar race of kings, and reigned in Ayodhya at the beginning of 
 the second Yuga or age. He had a hundred sons, of whom the 
 eldest was Yikukshi. Another son, named Nimi, founded the 
 Mithila dynasty. According to Max Midler the name is men- 
 tioned once, and only once, in the i&g-veda. Eespecting this 
 he adds : " t take it, not as the name of a king, but as the name 
 of a people, probably the people who inhabited Bhajeratha, the 
 country washed by the northern Ganga or Bhagirathi." Others 
 place the Ikshwakus in the north-west. 
 
 ILA, ILA. See Ka. 
 
 ILAYILA. See LKvida. 
 
 ILYALA. See Yatapi. 
 
 INDEA. The god of the firmament, the personified atmo- 
 
124 
 
 INDRA. 
 
 sphere. In the Yedas he stands in the first rank among the 
 gods, but he is not uncreate, and is represented as having a 
 father and mother: "a vigorous god begot him; a heroic female 
 brought him forth." .He is described as being of a ruddy or 
 golden colour, and as having arms of enormous length ; " but 
 his forms are endless, and he can assume any shape at will." 
 He rides in a bright golden car, drawn by two tawny or ruddy 
 horses with flowing manes and tails. His weapon is the thun- 
 derbolt, which he carries in his right hand ; he also uses arrows, 
 a great hook, and a net, in which he is said to entangle his foes. 
 The soma juice is his especial delight; he takes enormous 
 draughts of it, and, stimulated by its exhilarating qualities, he 
 goes forth to war against his foes, and to perform his other 
 duties. As deity of the atmosphere, he governs the weather 
 and dispenses the rain ; he sends forth his lightnings and 
 thunder, and he is continually at war with Vritra or Ahi, the 
 demon of drought and inclement weather, whom he overcomes 
 with his thunderbolts, and compels to pour down the rain. 
 Strabo describes the Indians as worshipping Jupiter Pluvius, no 
 doubt meaning Indra, and he has also been compared to Jupiter 
 Tonans. One myth is that of his discovering and rescuing the 
 cows of the priests or of the gods, which had been stolen by an 
 Asura named Patzi or Yala, whom he killed, and he is hence 
 called Yala-bhid. He is frequently represented as destroying the 
 "stone-built cities" of the Asuras or atmospheric demons, and of 
 the Dasyus or aborigines of India. In his warfare he is sometimes 
 represented as escorted by troops of Maruts, and attended by his 
 comrade Yisbmu. More hymns are addressed to Indra than to any 
 other deity in the Yedas, with the exception of Agni. For he 
 was reverenced in his beneficent character as the bestower of rain 
 and the cause of fertility, and he was feared as the awful ruler 
 of the storm and director of the lightning and thunder. In 
 many places of the Big- veda the highest divine functions and 
 attributes are ascribed to him. There was a triad of gods — 
 Agni, Yayu, and Siirya — which held a pre-eminence above the 
 rest, and Indra frequently took the place of Yayu. In some 
 parts of the Yeda, as Dr. Muir remarks, the ideas expressed of 
 Indra are grand and lofty ; at other times he is treated with 
 familiarity, and his devotion to the soma juice is dilated upon, 
 though nothing debasing is perceived in his sensuality. Indra 
 
INDRA. 
 
 125 
 
 is mentioned as having a wife, and the name of Indram or 
 Aindri is invoked among the goddesses. In the /Satapatha 
 Brahma^a she is called Indra's beloved wife. 
 
 In the later mythology Indra has fallen into the second rank. 
 He is inferior to the triad, bnt he is the chief of all the other 
 gods. He is the regent of the atmosphere and of the east 
 quarter of the compass, and he reigns over Swarga, the heaven 
 of the gods and of beatified spirits, which is a region of great 
 magnificence and splendour. He retains many of his Vedic 
 characteristics, and some of them are intensified. He sends the 
 lightning and hurls the thunderbolt, and the rainbow is his bow. 
 He is frequently at war with the Asuras, of whom he lives in 
 constant dread, and by whom he is often worsted. But he slew 
 the demon Yntra, who, being regarded as a Brahman, Indra had 
 to conceal himself and make sacrifice until his guilt was purged 
 away. His continued love for the soma juice is shown by a 
 legend in the IVJaha-bharata, which represents him as being com- 
 pelled by the sage Chyavana to allow the Aswins to partake of 
 the soma libations, and his sensuality has now developed into 
 an extreme lasciviousness. Many instances are recorded of his 
 incontinence and adultery, and his example is frequently referred 
 to as an excuse in cases of gallantry, as by King Nahusha when 
 he tried to obtain Indra's wife while the latter was hiding in 
 fear for having killed the Brahman in the person of the demon 
 VYitra. According to the Maha-bharata he seduced, or endea- 
 voured to seduce, Ahalya, the wife of the sage Gautama, and 
 that sage's curse impressed upon him a thousand marks resem- 
 bling the female organ, so he was called Sa-yoni; but these 
 marks were afterwards changed to eyes, and he is hence called 
 Netra-yoni, and Sahasraksha ' the thousand-eyed.' In the 
 Ramayawa it is related that Rava?ia, the Rakshasa king of Lanka 
 or Ceylon, warred against Indra in his own heaven, and that 
 Indra was defeated and carried off to Lanka by Havana's son 
 Megha-nada, who for this exploit received the title of Indra-jit 
 (q.v.), ' conqueror of Indra.' Brahma and the gods had to sue 
 for the release of Indra, and to purchase it with the boon of 
 immortality to the victor. Brahma then told the humiliated 
 god that his defeat was a punishment for the seduction of 
 Ahalya. The Taittiriya Brahmawa states that he chose Indraft! 
 to be his wife in preference to other goddesses because of her 
 
126 
 
 INDRA. 
 
 voluptuous attractions, and later authorities say that he ravished 
 her, and slew her father, the Daitya Puloman, to escape his- 
 curse. Mythologically he was father of Arjuna (q.v.), and for 
 him he cheated Kama of his divine coat of mail, but gave 
 Kama in recompense a javelin of deadly effect. His libertine 
 character is also shown by his frequently sending celestial 
 nymphs to excite the passions of holy men, and to beguile them 
 from the potent penances which he dreaded. 
 
 In the Pura?zas many stories are told of him, and he appears 
 especially in rivalry with Krishna. He incurred the wrath of 
 the choleric sage Dur-vasas by slighting a garland of flowers 
 which that sage presented to him, and so brought upon himself 
 the curse that his whole dominion should be whelmed in ruin. 
 He was utterly defeated by the Daityas, or rather by their ally, 
 Eaja, son of Ay us, and grandson of Pururavas, and he was 
 reduced to such a forlorn condition that he, " the god of a hun- 
 dred sacrifices," was compelled to beg for a little sacrificial 
 butter. Puffed up by their victory, his conquerors neglected 
 their duties, and so they became the easy prey of Indra, who 
 recovered his dominion. The Bhagavata Pura^a represents him 
 as having killed a Brahman, and of being haunted by that crime, 
 personified as a Chara&Oi. 
 
 Indra had been an object of worship among the pastoral 
 people of Yraja, but Krishna persuaded them to cease this 
 worship. Indra was greatly enraged at this, and sent" a deluge 
 of rain to overwhelm them; but Krishna lifted up the mountain 
 Govardhana on his finger to shelter them, and so held it for 
 seven days, till Indra was baffled and rendered homage to 
 Krishna. Again, when Krishna went to visit Swarga, and was 
 about to carry off the Parijata tree, Indra resented its removal, 
 and a fierce fight ensued, in which Indra was worsted, and the 
 tree was carried off. Among the deeds of Indra recorded in 
 the Pura?zas is that of the destruction of the offspring of Diti 
 in her womb, and the production therefrom of the Maruts (see 
 Diti) ; and there is a story of his cutting off the wings of the 
 mountains with his thunderbolts, because they were refractory 
 and troublesome. Indra is represented as a fair man riding on 
 a white horse or an elephant, and bearing the vajra or thunder- 
 bolt in his hand. His son is named Jayanta. Indra is not the 
 object of direct worship, but he receives incidental adoration, 
 
INDRA-D YUMNA —INDRAnL 
 
 127 
 
 and there is a festival kept in his honour called #akra-dhwajot- 
 thana, ' the raising of the standard of Indra. ' 
 
 Indra's names are many, as Mahendra, #akra, Magna van, 
 iiMiuksha, Yasava, Arha, Datteya. His epithets or titles also 
 are numerous. He is Yntra-han, ' the destroyer of Yntra ; ' 
 Yajra-pam, ' of the thunderbolt hand ; ' Megha-vahana, c borne 
 upon the clouds ; 1 Paka-sasana, ' the subduer of Paka ; ' 
 #ata-kratu, 6 of a hundred sacrifices ; ' Deva-pati and Sura- 
 dhipa, ' chief of the gods ; ' Divas-pati, 4 ruler of the 
 atmosphere ; 7 Marutwan, ' lord of the winds ; ' Swarga-pati, 
 6 lord of paradise ; ' JishTiu, 6 leader of the celestial host ; ' 
 Puran-dara, ' destroyer of cities ; 7 Uluka, ' the owl ; 7 Ugra- 
 dhanwan, ' of the terrible bow,' and many others. The heaven 
 of Indra is Swarga; its capital is Amaravati; his palace, Yaija- 
 yanta ; his garden, bandana, Kandasara, or Parushya ; his 
 elephant is Airavata ; his horse, UchchaiA-sravas ; his chariot, 
 Yimana ; his charioteer, Matali ; his bow, the rainbow, $akra- 
 dhanus ; and his sword, Paran-ja. 
 
 INDEA-DYUMKA. Son of Su-mati and grandson of 
 Bharata. There were several of the name, among them a king 
 of Avanti, by whom the temple of Yishmi was built, and the 
 image of Jagan-natha was set up in Orissa. 
 
 INDRA-JIT. Megha-nada, son of Ravamt. "When Havana 
 went against Indra's forces in Swarga, his son Megha-nada 
 accompanied him, and fought most valiantly. Indra himself 
 was obliged to interfere, when Megha-nada, availing himself of 
 the magical power of becoming invisible, which he had obtained 
 from #iva, bound Indra and carried him off to Lanka. The 
 gods, headed by Brahma, went thither to obtain the release of 
 Indra, and Brahma gave to Megha-nada the name Indra-jit, 
 ' conqueror of Indra.' Still the victor refused to release his pri- 
 soner for anything less than the boon of immortality. Brahma 
 refused, but Indra-jit persisted in his demand and achieved his 
 object. One version of the Ramaya/ia states that Indra-jit was 
 killed and had his head cut off by Lakshma7ia, who surprised 
 him while he was engaged in a sacrifice. 
 
 INDRA-KlLA. The mountain Mandara. 
 
 INDEA-LOKA. Indra's heaven, Swarga. See Loka. 
 
 INDRAiVI. Wife of Indra, and mother of Jayanta and 
 JayantL She is also called $achl and AindrT. She is men- 
 
128 
 
 INDRA -PR A MA TI—JAbALL 
 
 tioned a few times in the itig-veda, and is said to be the most 
 fortunate of females, " for her husband shall never die of old 
 age." The Taittiriya Brahmawa states that Indra chose her for 
 his wife from a number of competing goddesses, because she 
 surpassed them al] in voluptuous attractions; In the Ramaya^a 
 and Punmas she appears as the daughter of the Daitya Puloman, 
 from whom she has the patronymic PaulomL She was ravished 
 by Indra, who killed her father to escape his curse. According 
 to the Maha-bharata, King Nahusha became enamoured of her, 
 and she escaped from him with difficulty. Indram has never 
 been held in very high esteem as a goddess. 
 
 INDRA-PRAMATI. An early teacher of the i^g-veda, who 
 received one Sanhita direct from Paila. 
 
 INDRA-PRASTHA. The capital city of the Tmdu princes. 
 The name is still known, and is used for a part of the city of 
 Delhi. 
 
 LNDRA-SENA (mas.), INDRA-SENA (fern.). Barnes of the 
 son and daughter of Nala and Damayanti. 
 INDU. The moon. See Soma. 
 
 INDU-MATl Sister of Bhoja, king of Yidarbha, who chose 
 Prince Aja for her husband at her sway am- vara. She was 
 killed by JSTarada's garland falling upon her while asleep in an 
 arbour. 
 
 INDU-MAiVI. The moon gem. See Chandra-kanta, 
 
 IRAYAT. A son of Arjuna by his Naga wife Ulupi. 
 
 IRA Y ATI. The river Ravi or Hydraotes. 
 
 ISA. 6 Lord.' A title of Siva. Name of a Upanishad 
 (q.v.) which has been translated by Dr. Roer in the Bibliotheca 
 Indica. 
 
 ISANA. A name of Siva or Rudra, or of one of his manifes- 
 tations. (See Rudra.) He is guardian of the north-east quarter. 
 
 ISH2T-PASAS. ' Stealers of offerings.' Rakshasas and 
 other enemies of the gods, who steal the oblations. 
 
 IS WAR A. 4 Lord. 7 A title given to Siva. 
 
 ISWARA KBISHNA. Author of the philosophical treatise 
 called Sankhya Karika. 
 
 ITIHASAS. Legendary poems. Heroic history. " Stories 
 like those of Urvasi and Pururavas." The term is especially 
 applied to the Maha-bharata. 
 
 JABALI, JAY ALL A Brahman who was priest of King 
 
J A GA D-DHA TRI—JA HNU. 
 
 129 
 
 Dasa-ratha, and held sceptical philosophical opinions. He is 
 represented in the Ramayawa as enforcing his views npon Rama, 
 who decidedly repudiated them. Thereupon he asserted that 
 his atheistical arguments had been used only for a purpose, 
 and that he was really imbued with sentiments of piety and 
 religion. He is said to have been a logician, so probably he 
 belonged to the Nyaya school. 
 
 JAGAD-DHAT227 (DHATA). < Sustainer of the world.' 
 An epithet given to both Saraswati and Durga. 
 
 JAGAN-MATiLT (MATA). ' Mother of the world.' One of 
 the names of $iva's wife. See Devi. 
 
 JAGAJST-NATHA 'Lord of the world.' A particular form 
 of Visrmu, or rather of Krishna. He is worshipped in Bengal 
 and other parts of India, but Puri, near the town of Cuttack, in 
 Orissa, is the great seat of his worship, and multitudes of pil- 
 grims resort thither from all parts, especially to the two great 
 festivals of the* Snana-yatra and Ratha-yatra, in the months of 
 Jyaishftia and Ashadha. The first of these is when the image is 
 bathed, and in the second, or car festival, the image is brought 
 out upon a car with the images of his brother Bala-rama and 
 sister Su-bhadra, and is drawn by the devotees. The legend of 
 the origin of Jagan-natha is peculiar. Knsrma was killed by 
 a hunter, and his body was left to rot under a tree, but some 
 pious persons found the bones and placed them in a box. A 
 devout king named Indra-dyumna was directed by Visrmu to 
 form an image of Jagan-natha and to place the bones of Knslma 
 inside it. Viswa-karma, the architect of the gods, undertook to 
 make the image, on condition of being left quite undisturbed 
 till the work was complete. After fifteen days the king was 
 impatient and went to Viswa-karma, who was angry, and left off 
 work before he had made either hands or feet, so that the image 
 has only stumps. Indra-dyumna prayed to Brahma, who pro- 
 mised to make the image famous, and he did so by giving to it 
 eyes and a soul, and by acting as high priest at its consecration. 
 
 JAHNAVI. The Ganges. See Jahnu. 
 
 JAHNU. A sage descended from Puriiravas. He was dis- 
 turbed in his devotions by the passage of the river Ganga, and 
 consequently drank up its waters. He afterwards relented, and 
 allowed the stream to issue from his ear, hence Ganga is called 
 J ahnavl, daughter of Jahnu. See Ganga 
 
 1 
 
J A IMINI—JA MA D-A GNL 
 
 JAIMINI. A celebrated sage, a disciple of Vyasa. He is 
 said to have received the Sama-veda from his master, and to 
 have been its publisher or teacher. He was also the founder 
 of the Purva-mlmansa philosophy. The text of Jaimini is 
 printed in the Bibliotheca Indica. 
 
 JAIMINlYA - NYAYA - MALA - YISTAEA. A work on 
 philosophy by Madhava. It has been edited by Goldstticker 
 and Co well. 
 
 JAJALI. A Brahman mentioned in the Maha-bharata as 
 having by ascetism acquired a supernatural power of locomotion, 
 of which he was so proud that he deemed himself perfect in 
 virtue and superior to all men. A voice from the sky told him 
 that he was inferior to Tuladhara, a Vaisya and a trader. He 
 went to this Tuladhara and learnt wisdom from him. 
 
 JALA-KUPA. The fish or the Makara on the banner of 
 Kama. 
 
 JALA-$AYIK c Sleeping on the waters. ' An appellation 
 of Vislmu, as he is supposed to sleep upon his serpent couch on 
 the waters during the rainy season, or during the submersion of 
 the world. 
 
 JAMAD-AGNI. A Brahman and a descendant of Bhrigu. 
 He was the son of jRichika and Satya-vati, and was the father 
 of five sons, the youngest and most renowned of whom was 
 Parasu-rama. Jamad-agni's mother, Satya-vati, was daughter of 
 King Gadhi, a Kshatriya. The Vislmu Purawa relates that 
 when Satya-vati was pregnant, her Brahman husband, i&chika, 
 prepared a mess for her to eat for the purpose of securing that 
 her son should be born with the qualities of a Brahman. He 
 also gave another mess to her mother that she might bear a 
 son with the character of a warrior. The women changed the 
 messes, and so Jamad-agni, the son of itichika, was born as a 
 warrior-Brahman, and Viswamitra, son of the Kshatriya Gadhi, 
 was born as a priest. The Maha-bharata relates that Jamad- 
 agni engaged deeply in study and " obtained entire possession 
 of the Vedas." He went to King Kemi or Prasena-jit of the 
 Solar race and demanded of him his daughter Keraika. The 
 king gave her to him, and he retired with her to his hermitage, 
 where the princess shared in his ascetic life. She bore him five 
 sons, Kumamvat, Sushena, Yasu, Viswavasu, and Parasu-rama, 
 and she was exact in the performance of all her duties. One 
 
J AM AD- A GNI— JAMBA VA T. 
 
 day she went out to bathe and beheld a loving pair sporting and 
 dallying in the water. Their pleasure made her feel envious, 
 so she was " defiled by unworthy thoughts, and returned wetted 
 but not purified by the stream." Her husband beheld her " fallen 
 from perfection and shorn of the lustre of her sanctity." So he 
 reproved her and was exceeding wroth. His sons came into the 
 hermitage in the order of their birth, and he commanded each 
 of them in succession to kill his mother. Influenced by natural 
 affection, four of them held their peace and did nothing. Their 
 father cursed them and they became idiots bereft of all under- 
 standing. When Parasu-rama entered, he obeyed his father's 
 order and struck off his mother's head with his axe. The 
 deed assuaged the father's anger, and he desired his son to make 
 a request. Parasu-rama begged that his mother might be 
 restored to life in purity, and that his brothers might regain 
 their natural condition. All this the father granted. 
 
 The mighty. Karta-viry a, king of the Haihayas, who had 
 a thousand arms, paid a visit to the hermitage of Jamad-agni. 
 The sage and his sons were out, but his wife treated her guest 
 with all proper respect. Unmindful of the hospitality he had 
 received, Karta-virya threw down the trees round the hermi- 
 tage, and carried of the calf of the sacred cow, Surabhi, which 
 Jamad-agni had acquired by penance. Parasu-rama returned 
 and discovered what had happened, he then pursued Karta- 
 virya, cut' off his thousand arms with arrows, and killed him. 
 The sons of Karta-virya went in revenge to the hermitage of 
 Jamad-agni, and in the absence of Parasu-rama slew the pious 
 sage without pity. When Parasu-rama found the lifeless body 
 of his father, he laid it on a funeral pile, and vowed that he 
 would extirpate the whole Kshatriya race. He slew all the sons 
 of Karta-virya, and " thrice seven times " he cleared the earth of 
 the Kshatriya caste. 
 
 JAMADAGNYA. The patronymic of Parasu-rama. 
 
 JAMBA Y AT. King of the bears. A celebrated gem called 
 Syamantaka had been given by the Sun to Satra-jit. He, fear- 
 ing that Kn'shwa would take it from him, gave it to his brother, 
 Prasena, One property of this jewel was to protect its wearer 
 when good, to ruin him when bad. Prasena was wicked and 
 was killed by a lion, which was carrying off the gem in its mouth, 
 when he was encountered and slain by Jambavat. After Pra- 
 
1 3- 
 
 JAMBA VA Tl— JANAKA. 
 
 sena's disappearance, "Krishna, was suspected of having killed 
 him for the sake of the jewel. Krishna, with a large party- 
 tracked the steps of Prasena, till it was ascertained that he had 
 "been killed by a lion, and that the lion had been killed by 
 a bear. Krishna then tracked the bear, Jambavat, into his 
 cavern, and a great fight ensued between them. After waiting 
 outside seven or eight days, Krishna's followers went home and 
 performed his funeral ceremonies. On the twenty-first day of 
 the fight, Jambavat submitted to his adversary, gave up the 
 gem, and presented to him his daughter, Jambavat!, as an 
 offering suitable to a guest. Jambavat with his army of bears 
 aided Kama in his invasion of Lanka, and always acted the part 
 of a sage counsellor. 
 
 JAMBA YATl. Daughter of Jambavat, king of the bears, 
 wife of Krishna, and mother of #amba. 
 
 JAMBHA. Name of several demons. Of one who fought 
 against the gods and was slain by Indra, who for this deed was 
 called Jambha-bhedin. Also of one who fought against Arjuna 
 and was killed by Krishna. 
 
 JAMBU-DWlPA. One of the seven islands or continents 
 of which the world is made up. The great mountain, Meru, 
 stands in its centre, and Bharata-varsha or India is its best part. 
 Its varshas or divisions are nine in number : — (i.) Bharata, south 
 of the Himalayas and southernmost of all. (2.) Kim-purusha. 
 (3.) Hari-varsha. (4.) Ila-vrita, containing Meru. (5.) Eamyaka. 
 (6.) Hiran-maya. (7.) Uttara-Kuru, each to the north of the pre- 
 ceding one. (8.) Bhadraswa and (9.) Ketu-mala lie respectively 
 to the east and west of Ila-vrita, the central region. 
 
 JAMBU-MALI. A Eakshasa general of Eavana. He was 
 killed by Hanuman. 
 
 JANAKA. 1. King of Mithila, of the Solar race. When 
 Nimi, his predecessor, died without leaving a successor, the 
 sages subjected the body of Mmi to attrition, and produced 
 from it a prince "who was called Janaka, from being born 
 without a progenitor." He was the first Janaka, and twenty 
 generations earlier than Janaka the father of Sita. 
 
 2. King of Yideha and father of Sita, remarkable for his 
 great knowledge and good works and sanctity. He is called 
 £lra-dhwaja, £ he of the plough banner,' because his daughter 
 Sita sprang up ready formed from the furrow when he was 
 
J ANA Kl—JA RA- SA NDHA . 
 
 133 
 
 ploughing the ground and preparing for a sacrifice to obtain 
 offspring. The sage Yajnawalkya was his priest and adviser. 
 The Brahmawas relate that he "refused to submit to the hier- 
 archical pretensions of the Brahmans, and asserted his right 
 of performing sacrifices without the intervention of priests." 
 He succeeded in his contention, for it is said that through 
 his pure and righteous life he became a Brahman and one of 
 the Rajarshis. He and his priest Yajnawalkya are thought to 
 have prepared the way for Buddha. 
 
 JANAKl. A patronymic of Sita (q.v.). 
 
 JANA-LOKA. See Loka. 
 
 JANAMEJAYA. A great king, who was son of Parikshit, 
 and great-grandson of Arjuna. It was to this king that the 
 Maha-bharata was recited by Vaisampayana, and the king lis- 
 tened to it in expiation of the sin of killing a Brahman. His 
 father, Parikshit, died from the bite of a serpent, and Janema- 
 jaya is said to have performed a great sacrifice of serpents 
 (Nagas) and to have conquered the Naga people of Taksha-sila. 
 Hence he is called Sarpa-sattrin, ' serpent-sacrificer.' There 
 were several others of the same name. 
 
 JANARDDAKA. 'The adored of mankind.' A name of 
 Krishna, but other derivations are offered, as 6 extirpator of the 
 wicked/ by Sankaracharya. 
 
 JAJSTA-STHANA. A place in the Darccfaka forest where 
 Rama sojourned for a while in his exile. 
 
 JAR AS. 'Old age.' The hunter who unwittingly killed 
 Krishna. 
 
 JARA-SANDHA. Son of Bnhad-ratha, and king of Ma- 
 gadha. Bnhad-ratha had two wives, who after being long barren 
 brought forth two halves of a boy. These abortions were re- 
 garded with horror and thrown away. A female man-eating 
 demon named Jara picked them up and put them together to 
 carry them off. On their coming in contact a boy was formed, 
 who cried out so lustily that he brought out the king and his 
 two queens. The Rakshasi explained what had happened, re- 
 signed the child, and retired. The father gave the boy the 
 name of Jara-sandha, because he had been put together by J ara. 
 Future greatness was prophesied for the boy, and he became an 
 ardent worshipper of Siva. Through the favour of this god he 
 prevailed over many kings, and he especially fought against 
 
134 
 
 JAR A T-KAR U—JA TAYU. 
 
 Krishna, who had killed Kansa, the husband of two of Jara- 
 sandha's daughters. He besieged Mathura, and attacked Krishna 
 eighteen times, and was as often defeated ; but Kn'shwa was so 
 weakened that he retired to Dwaraka. Jara-sandha had many 
 kings in captivity, and when Kn'shwa returned from Dwaraka, 
 he, with Bhima and Arjuna, went to Jara-sandha's capital for 
 the purpose of slaying their enemy and liberating the kings. 
 Jara-sandha refused to release the kings, and accepted the alter- 
 native of a combat, in which he was killed by Bhima. 
 
 JAKAT-KAKU. An ancient sage who married a sister of the 
 great serpent Yasuki, and was father of the sage Astlka. 
 
 JAEITA. A certain female bird of the species called #arn- 
 gika, whose story is told in the Maha-bharata. The saint 
 Manda-pala, who returned from the shades because he had no 
 son, assumed the form of a male bird, and by her had four sons 
 He then abandoned her. In the conflagration of the Kha??<iava 
 forest she showed great devotion in the protection of her chil- 
 dren, and they were eventually saved through the influence of 
 Manda-pala over the god of fire. Their names were Jaritari 
 Sarisnkta, Stamba-mitra, and Dro^a. They were " interpreters 
 of the Vedas;" and there are hymns of the it/g-veda bearing 
 the names of the second and third. 
 
 JATASUKA. A Eakshasa who disguised himself as a Brah- 
 man and carried off Yudhi-sh^him, Saha-deva, Nakula, and 
 Draupadi. He was overtaken and killed by Bhima. 
 
 JATA-VEDAS. A Yedic epithet for fire. " The meaning is 
 explained in five ways : — (i.) Knowing all created beings ; (2.) 
 Possessing all creatures or everything existent ; (3.) Known by 
 created beings; (4.) Possessing vedas, riches; (5.) Possessing 
 vedas, wisdom. Other derivations and explanations are found in 
 the Brahmanas, but the exact sense of the word seems to have been 
 very early lost, and of the five explanations given, only the first 
 two would seem to be admissible for the Yedic texts. In one 
 passage a form, Jata-veda, seems to occur." — Williams. Thi 
 form of the term, and the statement of Manu that the Vedas 
 were milked out from fire, air, and the sun, may perhaps justify 
 the explanation, ' producer of the Yedas.' 
 
 JArAYU, JA2AYUS. According to the Kamayawa, a bird 
 who was son of Vislmu's bird Garu<ia, and king of the vultures 
 Others say he was a son of Aru??a. He became an ally of 
 
J A TILA—JA YAD-RA THA. 
 
 135 
 
 Kama's, and lie fought furiously against Rava?ia to prevent the 
 carrying away of Sita. Rava?*a overpowered him and left him 
 mortally wounded. Rama found him in time to hear his dying 
 words, and to learn what had become of Sita. Rama and 
 Lakshma?ia performed his funeral rites to "secure his soul 
 in the enjoyments of heaven," whither he ascended in a 
 chariot of fire. In the Purarais he is the friend of Dasa-ratha. 
 "When that king went to the ecliptic to recover Sita from #ani 
 (Saturn), his carriage was consumed by a glance from the eye of 
 the latter, but Ja^ayu caught the falling king and saved him. 
 The Padma Purarc-a says Dasa-ratha assailed Saturn because of a 
 dearth, and when he and his car were hurled from heaven, 
 Ja^ayu caught him. 
 
 JATILA. A daughter of Gotama, who is mentioned in the 
 Maha-bharata as a virtuous woman and the wife of seven hus- 
 bands. 
 
 JAYA-DEYA. A poet, author of the Gita-govinda (q.v.). 
 
 JAYAD-RATHA. A prince of the Lunar race, son of Bnhan- 
 manas. He was king of Sindhu, and was " indifferently termed 
 Raja of the Sindhus or Saindhavas, and Raja of the Sauviras, 
 or sometimes in concert Sindhu-sauviras," the Saindhavas and 
 Sauviras both being tribes living along the Indus. Jayad-ratha 
 married Du/i-sala, daughter of Dhn'ta-rashfra, and was an ally of 
 the Kauravas. When the Parcrfavas were in exile he called at 
 their forest abode while they were out hunting and DraupadI 
 was at home alone. He had with him six brothers and a large 
 retinue, but the resources of the Pa^avas were equal to the 
 occasion, and DraupadI w T as able to supply five hundred deer 
 with accompaniments for breakfast. This is explained by the 
 statement that Yudhi-shftrira, having worshipped the sun, ob- 
 tained from that luminary an inexhaustible cauldron which was 
 to supply all and every viand that might be required by the 
 Pandavas in their exile. Jayad-ratha was captivated by the charms 
 of DraupadI, and tried to induce her to elope with him. When 
 lie was indignantly repulsed he carried her off by force. On 
 the return of the ParaZavas they pursued the ravisher, defeated 
 his forces, and made him prisoner. His life was spared by 
 command of Yudhi-shftiira, but Bhima kicked and beat him 
 terribly, cut off his hair, and made him go before the assembled 
 PaWavas and acknowledge himself to be their slave. At the 
 
136 
 
 J A YANTA—KA. 
 
 intercession of Draupadi he was allowed to depart. He was 
 killed, after a desperate conflict, by Arjuna on the fourteenth 
 day of the great battle. 
 
 JAYANTA. Son of Indra, also called Jaya. 
 
 JAYANTl. Daughter of Indra. She is called also Jayani, 
 Deva-sena, and Tavishi. 
 
 JIMUTA. A great wrestler, who was overcome and killed 
 by Bhima at the court of ViraYa. 
 
 JlMUTA-YAHANA. < Whose vehicle is the clouds/ A 
 title of Indra. A name borne by several persons, and among 
 them by the author of the Daya-bhaga. 
 
 JISHi^U. A name of Arjuna. 
 
 JUSHKA. A Turushka or Turki king, who ruled in Kash- 
 mir and in Northern India. See Kanishka. 
 
 J WAL A-MUKHL < Mouth of fire. 7 A volcano. A cele- 
 brated place of pilgrimage in the Lower Himalayas, north of the 
 Panjab, where fire issues from the ground. According to the 
 legend, it is the fire which Sati, the wife of $iva, created, and in 
 which she burnt herself. 
 
 JYAMAGHA. A king of the Lunar race, proverbial as 
 " most eminent among husbands submissive to their wives." 
 $aibya, his wife, was barren, but he was afraid to take another 
 wife till, having overcome an enemy and driven him from his 
 country, the daughter of the vanquished king became his cap- 
 tive. She was beautiful, and Jyamagha desired to marry her. 
 He took her in his chariot and carried her to his palace to ask 
 the assent of his queen. "When #aibya saw the. maiden, she 
 was filled with jealousy, and angrily -demanded who the " light- 
 hearted damsel " was. The king was disconcerted, and humbly 
 replied, " She is the young bride of the future son whom thou 
 shalt bring forth." It had ceased to be with #aibya after the 
 manner of women, but still she bore a son who was named 
 Yidarbha, and married the captive princess. 
 
 JYOTISHA. Astronomy. One of the Yedangas. The object 
 of this Yedanga is to fix the most auspicious days and seasons 
 for the performance of sacrifices. There has been little dis- 
 covered that is ancient on this subject ; only one " short tract, 
 consisting of thirty-six verses, in a comparatively modern style, to 
 which scholars cannot assign an earlier date than 300 years b.c." 
 
 KA The interrogative pronoun " who ? " This word has 
 
KA —KA BA NDHA . 
 
 137 
 
 been raised to the position of a deity. In the words of Max 
 Muller, " The anthors of the Brahma was had so completely 
 broken with the past, that, forgetful of the poetical character of 
 the hymns (of the Yeda) and the yearning of the poets after the 
 unknown god, they exalted the interrogative pronoun itself into 
 a deity, and acknowledged a god Ka or Who % In the Taittiriya 
 Brahmawa, in the Kaushltaki Brahmawa, in the T&ndya Brahmawa, 
 and in the Satapatha Brahmawa, wherever interrogative verses 
 occur, the author states that Ka is Prajapati, or the lord of 
 creatures. Nor did they stop here. Some of the hymns in 
 which the interrogative pronoun occurred were called Kadvat, 
 i.e., having had or quid. But soon a new adjective was formed, 
 and not only the hymns but the sacrifice also offered to the god 
 were called Kaya or Who-ish. ... At the time of Pacini, this 
 word had acquired such legitimacy as to call for a separate rule 
 explaining its formation. The commentator here explains Ka 
 by Brahman. After this we can hardly wonder that in the later 
 Sanskrit literature of the Purawas Ka appears as a recognised 
 god, as a supreme god, with a genealogy of his own, perhaps 
 even with a wife; and that in the laws of Manu one of the 
 recognised forms of marriage, generally known by the name of 
 the Prajapati marriage, occurs under the monstrous title of 
 Kaya." The Maha-bharata identifies Ka with Daksha, and the 
 Bhagavata Purawa applies the term to Kasyapa, no doubt in 
 consequence of their great generative powers and similarity to 
 Prajapati. 
 
 KABANDHA. 1. A disciple of Su-mantu, the earliest teacher 
 of the Atharva-veda. 2. 4- monstrous Kakshasa slain by Kama. 
 He is said to have been a son of the goddess *SrI. He is de- 
 scribed as " covered with hair, vast as a mountain, without head 
 or neck, having a mouth armed with immense teeth in the 
 middle of his belly, arms a league long, and one enormous eye 
 in his breast. 7 ' He was originally a Gandharva, and his hideous 
 deformity arose, according to one account, from a quarrel with 
 Indra, whom he challenged, and who struck him with his thun- 
 derbolt, and drove his head and thighs into his body. According 
 to another statement, his deformity arose from the curse of a 
 sage. When mortally wounded, he requested Kama to burn 
 his body, and when that was done he came out of the fire in 
 his real shape as a Gandharva, and counselled Rama as to 
 
1 38 KA CHA—KA HOD A. 
 
 the conduct of the war against Ravawa, He was also called 
 Danu. 
 
 KAC1IA. A son of Bnhaspati. According to the Maha- 
 bharata he became a disciple of Snkra or Usanas, the priest of 
 the Asuras, with the object of obtaining from him the mystic 
 power of restoring the dead to life, a charm which /Snkra alone 
 possessed. To prevent this the Asuras killed Kacha again and 
 again, but on both occasions he was restored to life by the 
 sage at the intercession of Devayani, his daughter, who had 
 fallen in love with Kacha. They killed him a third time, burnt 
 his body, and mixed his ashes with #ukra's wine, but Devayani 
 again implored her father to bring back the young man. Unable 
 to resist his daughter's importunity, $ukra once more performed 
 the charm, and to his surprise heard the voice of Kacha come 
 out from his own belly. To save his own life, $ukra taught his 
 pupil the great charm. He then allowed himself to be ripped 
 open, and Kacha, upon coming out, performed the charm, and 
 restored his master to life. This incident is said to have caused 
 #ukra to prohibit the use of wine to Brahmans. Kacha resisted 
 the proposals of Devayani, and refused to make her his wife. 
 She then cursed him, that the charms he had learnt from her 
 father should be powerless, and he in return condemned her to be 
 sought by no Brahman, and to become the wife of a Kshatriya. 
 
 KADAMBARl. A daughter of Chitra-ratha and Madira. 
 Her name has been given to a well-known prose work, & kind of 
 novel, written by Vawa or Ba^a-bha^a, in the seventh century. 
 The work has been printed at Bombay. 
 
 KADRU. A daughter of Daksha, and one of the thirteen 
 that were married to Kasyapa. She was mother of "a thousand 
 powerful many-headed serpents, the chief amongst whom were 
 /S'esha, Vasuki, . . . and many other fierce and venomous ser- 
 pents." The Vishmi Purawa, from which this is taken, names 
 twelve, the Yayu Purawa forty. Her offspring bear the metro- 
 nymic Kadraveya. 
 
 KAHODA. A learned Brahman, father of Ash^avakra. He 
 with many others was overcome in argument at the court of 
 Janaka by a Buddhist sage, and as a penalty was thrown into 
 the river. Some years afterwards he was recovered by his son, 
 who overcame the supposed Buddhist sage, and thus brought 
 about a restoration. See Ash^avakra* 
 
KA IK A SI—KA K SHIVA T. 
 
 139 
 
 KAIKASI. Daughter of the Eakshasa Su-mali and his wife 
 Ketu-mati, wife of Yisravas and mother of Kava?ia. — Muir, iv. 
 487, 488. 
 
 KAIKEYA. Name of a country and of its king. He was 
 father-in-law of Krislma, and his five sons were allies of the 
 PaWavas. His real name appears to have been Dhnsh/a- 
 ketu. 
 
 KAIKEYAS, KEKAYAS. The people of Kaikeya, one of 
 the chief nations in the war of the Maha-bharata. The Kama- 
 yawa places them in the west, beyond the Saraswati and Byas. 
 
 KAIKEYl. A princess of Kaikeya, wife of King Dasa-ratha, 
 and mother of Bharata, his third son. She carefully tended 
 Dasa-ratha when he was wounded in battle, and in gratitude he 
 promised to grant any two requests she might make. Urged by 
 the malignant counsels of Manthara, a female attendant, she 
 made use of this promise to procure the exile of Kama, and to 
 promote the advancement of her own son, Bharata, to his place. 
 See Dasa-ratha, Kama. 
 
 KAILASA. A mountain in the Himalayas, north of the 
 Manasa lake. #iva's paradise is said to be on Mount Kailasa, 
 so also is Kuvera's abode. It is called also Gana-parvata and 
 Rajatadri, ' silver mountain.' 
 
 KAIIABHA. Kai^abha and Madhu were two horrible 
 demons, who, according to the Maha-bharata and the Purawas, 
 sprang from the ear of Yisrmu while he was asleep at the end of 
 a kalpa, and were about to kill Brahma, who was lying on the 
 lotus springing from Yislmu's navel. Yishmi killed them, and 
 hence he obtained the names of Kai/abha-jit and Madhu-sudana. 
 The Markawtfeya Purima attributes the death of Kai/abha to 
 Uma, and she bears the title of Kai/abha. The Hari-van,sa 
 states that the earth received its name of Meclini from the 
 marrow (meclas) of these demons. In one passage it says that 
 their bodies, being thrown into the sea, produced an immense 
 quantity of marrow or fat, which Narayawa used in forming the 
 earth. In another place it says that the meclas quite covered 
 the earth, and so gave it the name of Medini. This is another 
 of the many etymological inventions. 
 
 KAKSHlYAT, KAKSHlVAK A Yedic sage, particularly 
 connected with the worship of the Aswins. He was the son of 
 Dirgha-tamas and Usij (q.v.), and is author of several hymns in 
 
1 40 KAKUDMIN—KALAKA njas. 
 
 the i&g-veda. He was also called Pajriya, because he was of 
 the race of Pajra. In one of his hymns he lauds the liberality 
 of King Swanaya. The following legend, in explanation, is 
 given by the commentator Sayawa and the Mti-manjara : — Kak- 
 shlvat, having finished his course of study, took leave of his 
 preceptor and departed homewards. As he journeyed night 
 came on, and he fell asleep by the roadside. In the morning 
 he was aroused by Kaja Swanaya, who, being pleased with his 
 appearance, treated him cordially and took him home. After 
 ascertaining his worthiness, he married him to his ten daughters, 
 presenting him at the same time with a hundred nishkas of gold, 
 a hundred horses, a hundred bulls, a thousand and sixty cows, 
 and eleven chariots, one for each of his ten wives, and one for 
 himself, each drawn by four horses. With these he returned 
 home to his father, and recited the hymn in praise of the muni- 
 ficence of Swanaya. 
 
 KAKUDMIK A name of Eaivata (q.v.). 
 
 KAKUT-STHA. See Puranjaya. 
 
 KALA. ' Time.' A name of Yama, the judge of the dead. 
 In the Atharva-veda Time is addressed as the source and ruler 
 of all things. " It is he who drew forth the worlds and encom- 
 passed them. Being their father, he became their son. There 
 is no other power superior to him." The Vishmi, Bhagavata, 
 and Padma Pura^as state that Brahma existed in the form of 
 Time, " but the Purawas do not generally recognise Time as an 
 element of the first cause." 
 
 KALAKA. A wife of Kasyapa. According to the Eama- 
 yawa and Maha-bharata she was a daughter of Daksha, but 
 the Vishmi Pura^a states that she and her sister Puloma were 
 daughters of the Danava Vaiswanara, " who were both married 
 to Kasyapa, and bore him 60,000 distinguished Danavas, called 
 Paulomas and Kalakanjas, who were powerful, ferocious, and 
 cruel." The Maha-bharata states that she obtained from the 
 deity, in reward for her severe devotion and penance, the 
 privilege of bringing forth children without pain. The giants 
 or Danavas were called after her Kalakeyas. 
 
 KALAKANJAS, KALAKEYAS. Sons of Kasyapa by his 
 wife Kalaka. There were many thousands of them, and they 
 were " distinguished Danavas, who were powerful, ferocious, 
 and cruel." 
 
KALA -MUKHA S—KA LI. 
 
 141 
 
 KALA-MUKHAS. < Black faces.' People who sprang from 
 men and Rakshasa females. 
 
 KALAISTAS. (Kalyawa.) A Brahman who yielded to the 
 inducements of Alexander the Great and left his native country 
 to accompany the court of the conqueror. He afterwards re- 
 pented of what he had done and burnt himself at Pasargada. 
 
 KALA-NEMI. 1. In the Ramayawa a Rakshasa, uncle of 
 Ravami. At the solicitation of Ravawa, and with the promise 
 of half his kingdom, he endeavoured to kill Hanuman. Assum- 
 ing the form of a hermit-devotee, he went to the Gandha-madana 
 mountain, and when Hanuman proceeded thither in search of 
 medicinal herbs, the disguised Rakshasa invited him to his 
 hermitage and offered him food. Hanuman refused, but went 
 to bathe in a neighbouring pond. Upon his placing his foot 
 in the water it was seized by a crocodile, but he dragged the 
 creature out and killed it. Prom the dead body there arose a 
 lovely Apsaras, who had been cursed by Daksha to live as a 
 crocodile till she should be released by Hanuman. She told 
 her dejiverer to be beware of Kala-nemi ; so Hanuman went 
 back to that deceiver, told him that he knew him, and, taking 
 him by the feet, sent him whirling through the air to Lanka, 
 where he fell before the throne of Ravawa in the council-room. 
 2. In the Purawas a great Asura, son of Yirochana, the grandson 
 of Hirawya-kasipu. He was killed by Vishmi, but was said to 
 live again in Kansa and in Kaliya. 
 
 KALA-YAVANA. (Lit. 6 Black Yavana,' Yavana meaning 
 a Greek or foreigner.) A Yavana or foreign king who led an army 
 of barbarians to Mathura against Knsrma. That hero lured 
 him into the cave of the mighty Muchukunda, who being dis- 
 turbed from sleep by a kick from Kala-yavana, cast a fiery 
 glance upon him and reduced him to ashes. This legend 
 appears to indicate an invasion from the Himalayas. Accord- 
 ing to the Vishmi Purawa and Hari-vansa, Kala-yavana was the 
 son of a Brahman named Garga, who had an especial spite 
 against the Yadavas, and was begotten by him on the wife of 
 a childless Yavana king. 
 
 KALHANA PANDIT. Author of the Raja Tarangim, a his- 
 tory of Kashmir. He is supposed to have lived about 1148 a.d. 
 
 KALI. The Kali-yuga, personified as the spirit of evil. In 
 playing dice Kali is the ace, and so is a personification of ill luck. 
 
142 
 
 KALI—KALI'DASA . 
 
 KALI. 'The black.' In Yedic days this name was asso- 
 ciated with Agni (fire), who had seven flickering tongnes of 
 flame for devouring oblations of butter. Of these seven, Kali 
 was the black or terrific tongue. This meaning of the word is 
 now lost, but it has developed into the goddess Kali, the fierce 
 and bloody consort of Siva, See Devi. 
 
 KALI-DASA. The greatest poet and dramatist of India. 
 He was one of " the nine gems " that adorned the court of King 
 Yikramaditya at UjjayinL Wilson inclines to the belief that 
 this was the Yikramaditya whose era begins in 56 B.C., but Dr. 
 Bhau Daji argues in favour of Harsha Yikramaditya who lived 
 in the middle of the sixth century, so the date of Kali-dasa is 
 unsettled. Williams thinks that Kali-dasa wrote about the 
 beginning of the third century. Lassen places him half a 
 century earlier. Some believe that there was more than one 
 'poet who bore this name as an honorary title. Kali-dasa was 
 author of the dramas Sakuntala and Yikramorva^T, and a third 
 drama Malavikagnimitra is attributed to him. Sakuntala was 
 translated by Sir W. Jones, and first brought Sanskrit literature 
 to the notice of Europe. Wilson has translated Yikramorvasi, 
 and given a sketch of Malavikagnimitra. The following poems 
 are ascribed to Kali-dasa : — Kaghu-vansa, Kumara-sambhava, 
 Megha-duta, i?itu-sanhara, Nalodaya, but his authorship of all 
 these, especially of the last, may well be doubted. He was also 
 author of the Sruta-bodha, a work on prosody. The merits of 
 Kali-dasa as a poet are well attested by his great popularity 
 in India, as well as by the great favour with which Sakuntala 
 was received in Europe, and the praise it elicited from Goethe : — 
 
 " Willst du die Bliithe des friihen, die Friichte des spateren Jab res, 
 Willst du, was reizt und entziickt, willst du, was sattigt und nahrt, 
 Willst du den Himmel, die Erde, mit einem Namen begreifen, 
 Nenn' ich Sakuntala dich, und so ist Alles gesagt." 
 
 " Wouldst thou the young year's blossoms and the fruits of its decline, 
 And all by which the soul is charmed, enraptured, feasted, fed ? 
 Wouldst thou the earth and heaven itself in one sole name combine ? 
 I name thee, 0 Sakuntala ! and all at once is said." 
 
 Lassen in his Indische Alterthumskuncle says, " Kali-dasa may 
 be considered as the brightest star in the firmament of Hindu 
 artificial poetry. He deserves this praise on account of the 
 
KALIKA — KALIKA-PURANA. 
 
 H3 
 
 mastery with which he wields the language, and on account of 
 the consummate tact with which he imparts to it a more simple 
 or more artificial form, according to the requirements of the 
 subjects treated by him, without falling into the artificial dic- 
 tion of later poets or over-stepping the limits of good taste ; 
 on account of the variety of his creations, his ingenious con- 
 ceptions, and his happy choice of subjects ; and not less on 
 account of the complete manner in which he attains his poetical 
 ends, the beauty of his narrative, the delicacy of his sentiment, 
 and the fertility of his imagination." Many of his works have 
 been translated, and there is a French translation of the whole 
 by Fauche. 
 
 KALIKA. The goddess Kali. 
 
 KALIKA PUKAiVA. One of the eighteen Upa Pura?zas. 
 "It contains about 9000 stanzas in 98 chapters, and is the 
 only work of the series dedicated to recommend the worship of 
 the bride of $iva, in one or other of her manifold forms as 
 Giri-ja, Devi, JBhadra-kali, Kali, Maha-maya. It belongs, there- 
 fore, to the $akta modification of Hindu belief, or the worship 
 of the female powers of the deities. The influence of this 
 worship shows itself in the very first pages of the work, which 
 relate the incestuous passion of Brahma for his daughter, San- 
 dhya, in a strain that has nothing analogous to it in the Vayu, 
 Linga, or $iva Purcmas. The marriage of #iva and Parvati is a 
 subject early described, with the sacrifice of Daksha and the 
 death of SatT. And this work is authority for Siva's carrying 
 the dead body about the world, and the origin of the Piftia- 
 sthanas, or places where the different members of it were scat- 
 tered, and where Lingas were consequently erected. A legend 
 follows of the births of Bhairava and Yetala, whose devotion to 
 the different forms of Devi furnishes occasion to describe, in 
 great detail, the rites and formulae of which her worship consists, 
 including the chapters on sanguinary sacrifices translated in the 
 Asiatic Researches (vol. v.). Another peculiarity in this work is 
 afforded by very prolix descriptions of a number of rivers and 
 mountains at Kamarupa Tirtha, in Assam, and rendered holy* 
 ground by the celebrated temple of Durga in that country, as 
 Kamakshl or Kamakshya. It is a singular and yet uninvesti- 
 gated circumstance, that Assam, or at least the north-east of 
 Bengal, seems to have been, in a great degree, the source from 
 
144 KALINDI—KA LMASHA -PA DA. 
 
 which the Tantrika and #akta corruptions of the religion of the 
 Vedas and Punmas proceeded." — Wilson. 
 
 KALINDI. A name of the river Yamuna, as daughter of 
 Kalinda (the sun). 
 
 KALINGA. The country along the Coromandel coast, north 
 of Madras. The Calingse proximi mari of Pliny. The Pura^as 
 absurdly make it one of the sons of Bali. 
 
 KALIYA. A serpent king who had five heads, and dwelt in 
 a deep pool of the Yamuna, with numerous attendant serpents. 
 His mouths vomited fire and smoke, and he laid waste all the 
 country round. Krishna, while yet a child, jumped into his 
 pool, when he was quickly laced and entwined in the coils of 
 the snakes. His companions and friends were horrified, but 
 Bala-rama called upon him to exercise his divine power. He 
 did so, and the serpents were soon overcome. Placing his foot 
 on the middle head of Kaliya, he compelled him and his 
 followers to implore mercy. He spared them, but bade Kaliya 
 and his followers to free the earth from their presence, and to 
 remove to the ocean. The Asura Kala-nemi is said to have been 
 animate in him. 
 
 KALI YUGA. The fourth or present age of the world, which 
 is to endure for 432,000 years. It commenced in 3102 b.c. 
 See Yuga. 
 
 KALKI, KALKIK < The white horse.' Vishnu's tenth 
 incarnation, which is yet to come. See Avatara. 
 
 KALMASHA-PADA. A king of the Solar race, son of 
 Su-dasa (hence he is called Saudasa), and a descendant of 
 Ikshwaku. His legend, as told in the Maha-bharata, relates 
 that while hunting in the forest he encountered $aktri, the 
 eldest son of Vasish£ha, and as this sage refused to get out of 
 his way, he struck him with his whip. The incensed sage 
 cursed him to become a cannibal. This curse was heard by 
 Yiswamitra, the rival of Vasishftia, and he so contrived that the 
 body of the king became possessed by a man-eating Eakshasa. 
 In this condition he caused human flesh to be served up to a 
 Brahman named Mitrasaha, who discovered what it was, and 
 intensified the curse of $aktri by a new imprecation. One of 
 Kalmasha-pada's first victims was $aktri himself, and all the 
 hundred sons of Vasishflia fell a prey to his disordered appetite. 
 After remaining twelve years in this state, he was restored to 
 
KA LMASHA-PADA—KAMA. 
 
 J45 
 
 his natural condition by Yasishflia. The Yishmi Purana tells 
 the story differently. The king went out to hunt and found 
 two destructive tigers. He killed one of them, but as it expired 
 it was changed into a Eakshasa. The other tiger disappeared 
 threatening vengeance. Kalmasha-pada celebrated a sacrifice at 
 which Yasishftia officiated. When it was over and Yasishftia 
 went out, the Eakshasa assumed his appearance, and proposed 
 that food should be served. Then the Eakshasa transformed 
 himself into a cook, and, preparing human flesh, he served it to 
 Yasish£ha on his return. The indignant sage cursed the king 
 that henceforth his appetite should be excited only by similar 
 food. A wrangle ensued, and Vasish£ha having found out the 
 truth, limited the duration of his curse to twelve years. The 
 angry king took water in his hands to pronounce, in his turn, a 
 curse upon Vasish/ha, but was dissuaded from his purpose by 
 his wife, MadayantL " Unwilling to cast the water on the 
 ground, lest it should wither up the grain, and equally reluctant 
 to throw it up into the air, lest it should blast the clouds and 
 dry up their contents, he threw it upon his own feet," and they 
 were so scalded by it that they became black and white, and 
 so gained for him the name of Kalmasha-pada, ' spotted feet. ' 
 Every day for twelve years, at the sixth watch of the day, he 
 gave way to his cannibal appetite, " and devoured multitudes of 
 men." On one occasion he devoured a Brahman in the midst 
 of his connubial happiness, and the Brahman's wife passed upon 
 him a curse that he should die whenever he associated with his 
 wife. At the expiration of Yasish£ha's curse, the king returned 
 home, but, mindful of the Brahmam's imprecation, he abstained 
 from conjugal intercourse. By the interposition of Yasishftia, 
 his wife, Madayanti, became pregnant, and bore a child in her 
 womb for seven years, when she performed the Cesarean opera- 
 tion with a sharp stone, and a child came forth who was called 
 Asmaka (from Asman, £ a stone'). 
 
 KALPA. A day and night of Brahma, 4,320,000,000 years. 
 See Yuga.' 
 
 KALPA, KALPA SUTEAS. Ceremonial; one of the 
 Yedangas. A ceremonial directory or rubric expressed in the 
 form of Sutras, short technical rules. 
 
 KAMA, KAMA-DEYA. The god of love. Eros, Cupid. 
 In the iZig-veda (x. 129) desire is said -to have been the first 
 
 K 
 
146 
 
 KAMA. 
 
 movement that arose in the One after it had come into life 
 through the power of fervour or abstraction. " Desire first arose 
 in It, which was the primal germ of mind ; (and which) sages, 
 searching with their intellect, have discovered in their heart to 
 be the bond which connects entity with non-entity." " It is 
 well known," observes Dr. Muir, " that Greek mythology con- 
 nected Eros, the god of love, with the creation of the universe 
 somewhat in the same way." "This Kama or desire, not of 
 sexual enjoyment, but of good in general, is celebrated in a curi- 
 ous hymn of the Atharva-veda," which exalts Kama into a 
 supreme God and Creator : " Kama was born the first. Him 
 neither gods, nor fathers, nor men have equalled. Thou art 
 superior to these and for ever great." In another part of the 
 same Yeda Kama appears to be first desire, then the power 
 which gratifies the desire. Kama is also in the same Yeda often 
 identified with Agni, and when " distinguished from each other, 
 Kama may be looked upon as a superior form of the other 
 deity." According to the Taittinya Brahmawa, he is the son of 
 Dharma, the god of justice, by /Sraddha, the goddess of faith; 
 but according to the Hari-vansa he is son of Lakshml. Another 
 account represents him as springing from the heart of Brahma. 
 A fourth view is that he was born from water, wherefore he is 
 called Ira-ja, 'the water-born a fifth is that he is Atma-bhu, 
 6 self -existent/ and therefore he is called, like other of the gods, 
 A-ja, 'unborn/ or An-anya-ja, f born of no other. 7 In the Purawas 
 his wife is Bati or Beva, the goddess of desire He inspired 
 $iva with amorous thoughts of Parvati while he was engaged in 
 penitential devotion, and for this offence the angry god reduced 
 him to ashes by fire from his central eye. #iva afterwards 
 relented and allowed Kama to be born again as Pradyumna, son 
 of Krisrma and Buknrircl or Maya, 'delusion.' He has a son 
 named Aniruddha, and a daughter, Trisha. He is lord of the 
 Apsarases or heavenly nymphs. He is armed with a bow and 
 arrows : the bow is of sugar-cane, the bowstring a line of bees, 
 and each arrow is tipped with a distinct flower. He is usually 
 represented as a handsome youth riding on a parrot and attended 
 by nymphs, one of whom bears his banner displaying the Makara, 
 or a fish on a red ground. 
 
 The mysterious origin of Kama and the universal operation 
 of the passion he inspires have accumulated upon him a great 
 
kama—kAmpil ya. 
 
 147 
 
 variety of names and epithets. Among his names are Ishma, 
 Kanjana and Kinkira, Mada, Kama or Kama?? a, and Smara. 
 As produced in the mind or heart he is Ehava-ja and Mano-ja. 
 As Pradyumna, son of Krishna, he is Karsrmi, and as son of 
 Lakshmi he is May! or Maya-suta and #r!-nandana. As reduced 
 to ashes by #iva he is An-anga, ' the bodiless.' He is Abhi-rupa, 
 'the beautiful;' Darpaka and Dlpaka, 'the inflamer;' Gada- 
 yitnu, Gndhu, and Gn'tsa, ' lustful or sharp ; ' Kamana and 
 Kharu, ' desirous ;' Kandarpa, ' the inflam er of Brahma;' Kantu, 
 ' the happy ;' Kalakeli, ' the gay or wanton ;' Mara, ' destroyer;' 
 Mayi, ' deluder ; ' Madhu-dlpa, ' the lamp of honey or of spring ; ' 
 Muhira, ' the bewilderer ;' Murmura, £ the crackling fire ; ' Kaga- 
 vnnta, 6 the stalk of passion ; ' Kupastra, ' the weapon of beauty ; ' 
 Kata-naricha, 4 the voluptuary ; ' /Samantaka, 'destroyer of peace;' 
 Sansara-guru, 6 teacher of the world ; ' Smara, 4 remembrance ; ' 
 $rmgara-yoni, 'source of love;' Titha, 'fire;' Varna, 'the 
 handsome.' From his bow and arrows he is called Kusuma- 
 yudha, ' armed with flowers ; ' Pushpa-dhanus, ' whose bow is 
 flowers ;' and Pushpa-sara, 'whose arrows are flowers.' Prom 
 his banner he is known as Makara-ketu ; and from the flower 
 he carries in his hand he is Pushpa-ketana. 
 
 KAMA-DHENU. The cow which grants desires, belonging 
 to the sage Vasishiha. She was produced at the churning of 
 the ocean. Among the examples of her supernatural powers 
 was the 'creation of a host of warriors who aided Yasish/ha 
 against Karta-virya. She is called also Kama-duh, #avala, and 
 Surabhi. 
 
 KAMAKSHl. A form of Devi worshipped at Kamarupa- 
 tirtha in Assam. See Kalika Purana. 
 
 KAMANDAKI. Author of a work known by his name 011 
 "The Elements of Polity." The text has been printed in the 
 Bibliotheca Indica by Kajendra Lala Mittra. 
 
 KAMAKUPA. The north-eastern part of Bengal and the 
 western portion of Assam. The name still survives as Kam- 
 riip. 
 
 KAMBOJAS. A race or tribe always associated with the 
 tribes living to the north-west, and famous for their horses. 
 They were among the races conquered by King Sagara. 
 
 KAMPILYA. The city of King Drupada in the country 
 of the PanchalaSj where the swayam-vara of Draupadi was held 
 
148 
 
 KAMYAKA— KANISHKA. 
 
 It corresponds with the Kampila of modern times, situated 
 in the Doab on the old Ganges, between Badaun and Farrukh- 
 abad. 
 
 KAMYAKA. The forest in which the Pa^avas passed their 
 exile on the banks of the Saras watl. 
 
 KAJVADA. The sage who founded the Vaiseshika school of 
 philosophy. See Darsana. 
 
 KANCHl. One of the seven sacred cities, hodie Conjeveram. 
 
 KAISTDARPA. The Hindu Cupid. See Kama. 
 
 KAiVX^ARSHI. A Eishi who teaches one particular Kawda 
 or part of the Yedas. 
 
 KAiVDU. A sage who was beguiled from long and severe 
 austerities by Pramlocha, a nymph sent from heaven by Indra 
 for this purpose. He lived with her some hundreds of years, 
 which seemed to him only as a day, but he at length repudiated 
 her and " went to the region of Vishrm." Pramlocha gave birth, 
 in an extraordinary manner, to his daughter Marisha (q.v.). 
 
 KANISHKA. " Hushka, Jushka, Kanishka. " These are the 
 names recorded in the Raja Tarangmi of three great Turushka, 
 that is Turk or Tatar, kings, who were of the Buddhist religion. 
 It may, perhaps, be taken for granted that Hushka and Jushka 
 come in their natural succession, for the names might be trans- 
 posed without detriment to the metre ; but the short syllable 
 of the name Kanishka is required where it stands by the rules 
 of prosody, so that the position of the name in the verse is not 
 decisive of his place in the succession of kings. Nothing is 
 known of Jushka beyond the simple recital of his name as 
 above quoted, but the names of Kanishka and Hushka (or 
 Huvishka) have been found in inscriptions and upon coins, 
 showing that their dominions were of considerable extent in 
 Northern India, and that they were, as the Raja Tarangmi re- 
 presents, great supporters of the Buddhist religion. The name 
 of Kanishka has been found in inscriptions at Mathura, Manik- 
 yala, Bhawalpur, and Zeda, while his name appears on the 
 corrupt Greek coins as Kanerki. Huvishka's name has been 
 found at Mathura and on a metal vase from Wardak in 
 Afghanistan • on the coins his name is represented as Oerki. 
 Kanishka preceded Huvishka, and it is certain that their reigns 
 covered a period of fifty-one years, and probably more. The time 
 at which they reigned seems to have been just before the Chris- 
 
KANSA—KANYA-KUMARL 
 
 149 
 
 tian era. A Eoman coin of the date 33 b.c. was found in the 
 tope of Manikyala, which was built by Kanishka. 
 
 KANaSA. A tyrannical king of Mathura, son of Ugra-sena 
 and cousin of Devakl the mother of Krishna ; so he was the 
 cousin, not the uncle, of Krishna, as he is often called. He 
 married two daughters of Jara-sandha, king of Magadha. He 
 deposed his father. It was foretold that a son born of Devaki 
 should kill him, so he endeavoured to destroy all her children. 
 But Bala-rama, her seventh son, was smuggled away to Gokula, 
 and was brought up by Bohira. When Krishna the eighth was 
 born his parents fled with him. The tyrant then gave orders 
 for a general massacre of all vigorous male infants. Kansa 
 became the great persecutor of Knsrma, but was eventually 
 killed by him. Kansa is also called Kalankura, 'crane.' He is 
 looked upon as an Asura, and is in some way identified with 
 the Asura Kala-nemi. 
 
 KANSA-B^DHA. A drama in seven acts upon the de- 
 struction of Kansa by Krishna. The author is called Knsrma 
 Kavi, and the play was probably written about two centuries 
 ago. It is weak as a drama, but " the language is in general 
 good, although highly elaborate." — Wilson. 
 
 KAiVWA. See $atapatha Brahmana. 
 
 KAA T WA. Name of a Bishi to whom some hymns of the 
 i?ig-veda are ascribed ; he is sometimes counted as one of the 
 seven great Bishis. The sage who brought up $akuntala as his 
 daughter. There are several others of the same name. 
 
 KAiVWAS. The descendants or followers of Kawwa. 
 
 KANYA-KUBJA. The modern form of the name is Kanauj 
 or Kinnauj, spelt in a variety of ways. 1. An ancient city 
 of Hindustan on the Kali-nadi, an affluent of the Ganges, and 
 lying a little to the west of the latter. It was once the capital 
 of a powerful dynasty. It was known to classical geographers 
 as " Canogyza." The name means "humpbacked damsel," and 
 refers to a legend relating to the hundred daughters of King 
 Kusa-nabha, who were all made crooked by Vayu for refusing 
 to comply with his licentious desires. 2. A great national divi- 
 sion of the Brahman caste. See Brahman. 
 
 KANYA - KUMABI. 'The virgin-damsel.' A name of 
 Durga. Her worship extended to the southernmost extremity 
 of India in the days of Pliny, and 'Kumari' still appears in the 
 name Cape Comorin. 
 
© 
 
 ISO KA PA RDIN—KA RNA . 
 
 KAPAEDIK 6 Wearing the kaparda,' a peculiar braid or 
 knot of hair. This epithet is applied to /Siva, to one of the 
 Eudras, and some others. 
 
 KAPI-DHWAJA. An epithet of Arjuna, because he bore 
 an ape (kapi) on his standard (dhwaja). 
 
 KAPILA. A celebrated sage, the founder of the Sankhya 
 philosophy. The Hari-vansa makes him the son of Vitatha. 
 He is sometimes identified with Yishmi and sometimes with 
 Agni. He is said to have destroyed the hundred thousand sons 
 of King Sagara with a glance. See Sagara. 
 
 KAPILA, KAPILA- YASTU. A town on the river Eohim, 
 an affluent of the Eapti, which was the capital of $uddhodana, 
 the father of Gotama Buddha. 
 
 KAPILA PUEAYA. See Pura^a. 
 
 KAPI/SA. Mother of the Pisachas, who bear the metro- 
 nymic Kapiseya. 
 
 KAEALl. 'Dreadful, terrible.' In Yedic times one of the 
 seven tongues of Agni (fire), but in later days a name of the 
 terrible consort of /Siva. See Devi. 
 
 KAEDAMA. According to the Maha-bharata and Eamayawa, 
 he is one of the Prajapatis who sprang from Brahma. Accord- 
 ing to other authorities, he, or another sage of the same name, 
 was a son of Daksha or a son of Pulaha. 
 
 KAEMA-MIMANSA. The Purva-mlmansa. See Darsana. 
 
 KAEMA - MIMANS A - SUTEA. A work on the Yedanta 
 philosophy, ascribed to Jaimini. 
 
 KAEYA. Son of Pritha or Kunti by Siirya, the sun, before 
 her marriage to T&ndu. Kama was thus half-brother of the 
 Parafevas, but this relationship was not known to them till 
 after his death. Kunti, on one occasion, paid such attention 
 to the sage Dur-vasas, that he gave her a charm by virtue of 
 which she might have a child by any god she preferred to 
 invoke. She chose the sun, and the result was Kama, who 
 was born equipped with arms and armour. Afraid of censure 
 and disgrace, Kunti exposed the child on the banks of the 
 Yamuna, where it was found by Nandana or Adhiratha, the 
 suta or charioteer of Dhnta-rashfra. The charioteer and his 
 wife, Eadha, brought him up as their own, and the child passed 
 as such. When he grew up, Indra disguised himself as a Brah- 
 man, and cajoled him out of his divine cuirass. He gave him 
 
• 
 
 KARNA—KARTA-VIR YA. 
 
 in return great strength and a javelin charged with certain death 
 to whomsoever it was hurled against. Kama became king of Anga 
 or Bengal. Some authorities represent his foster-father as having 
 been ruler of that country, but others say that Kama was made 
 king of Anga by Dur-yodhana, in order to qualify him to fight 
 in the passage of arms at the swayam-vara of Draupadi. This 
 princess haughtily rejected him, saying, "I wed not with the 
 base-born." Kama knew that he was half-brother of the Pa?i- 
 cfavas, but he took the side of their cousins, the Kauravas, and 
 he had especial rivalry and animosity against Arjuna, whom 
 he vowed to kill. In the great battle he killed Ghafotkacha, 
 the son of Bhima, with Indra's javelin. Afterwards there was a 
 terrific combat between him and Arjuna, in which the latter was 
 nearly overpowered, but he killed Karwa with a crescent-shaped 
 arrow. After Kama's death his relationship to the Pa?ic?avas 
 became known to them, and they showed their regret for his 
 loss by great .kindness to his widows, children, and dependants. 
 From his father, Yikarttana (the sun), Kama was called Yaikart- 
 tana ; from his foster-parents, Vasu-sena ; from his foster-father's 
 profession, Adhirathi and Suta ; and from his foster-mother, 
 Eadheya. He was also called Anga-raja, 6 king of Anga ; ' Cham- 
 padhipa, 'king of Champa;' and Kanlna, 6 the bastard.' 
 
 KAEiVA-PEAVAEAiVAS. Men whose ears served them 
 for coverings. They are mentioned in the Maha-bharata, Eama- 
 yawa, and other works. 
 
 KAEiVATA, KAEiVATAKA. The country where the 
 Canarese language is spoken, in the central districts of the 
 Peninsula, including Mysore. The name " Carnatic" is derived 
 from this. 
 
 KAETA-VlEYA. Son of Knta-vlrya, king of the Haihayas. 
 This is his patronymic, by which he is best known ; his real 
 name was Arjuna. " Having worshipped a portion of the divine 
 being called Dattatreya, sprung from the race of Atri, he sought 
 and obtained these boons, viz., a thousand arms and a golden 
 chariot that went wheresoever he willed it to go ; the power of 
 restraining wrong by justice ; the conquest of the earth and the 
 disposition to rule it righteously ; invincibility by enemies, and 
 death at the hands of a man renowned over the whole world. 
 By him this earth was perfectly governed," and of him it is 
 said : — " No other king shall ever equal Karta-vlrya in regard 
 
152 
 
 KARTTIKEYA. 
 
 to sacrifices, liberality, austerities, courtesy, and self-restraint " 
 "Thus lie ruled for 85,000 years with unbroken health, prosperity, 
 strength, and valour. " — V.P. He visited the hermitage of Jamad- 
 agni, and was received by that sage's wife with all respect; but he 
 made an ill return for her hospitality, and carried off by violence 
 " the calf of the milch-cow of the sacred oblation." For this 
 outrage Parasu-rama cut off his thousand arms and killed him. 
 In another place a different character is given to him, and more 
 in accordance with his behaviour at Jamad-agni's hut. " He 
 oppressed both men and gods," so that the latter appealed to 
 Vishmi for succour. That god then came down to the earth as 
 Parasu-rama for the especial purpose of killing him. Karta- 
 virya was the contemporary of Ravawa, and when that demon 
 monarch came " in the course of his campaign of conquest to 
 Mahishmati (the capital of Karta-virya), he was captured with- 
 out- difficulty, and was confined, like a wild beast in a corner of 
 his city." The statement of the Vayu Purawa is that Karta- 
 virya invaded Lanka, and there took Ravawa prisoner. 
 
 KARTTIKEYA. The god of war and the planet Mars, also 
 called Skanda. He is said in the Maha-bharata and Rarnayawa 
 to be the son of /Siva or Rudra, and to have been produced 
 without the intervention of a woman. #iva cast his seed into 
 fire, and it was afterwards received by the Ganges : Kartti- 
 keya was the result ; hence he is called Agni-bhu and Ganga-ja. 
 He was fostered by the Pleiades (Krittika), and hence ( he has 
 six heads and the name Karttikeya. His paternity is some- 
 times assigned to Agni (fire) • Ganga (the Ganges) and Parvati 
 are variously represented to be his mother. He was born for 
 the purpose of destroying Taraka, a Daitya whose austerities had 
 made him formidable to the gods. He is represented riding on 
 a peacock called Paravam, holding a bow in one hand and an 
 arrow in the other. His wife is Kaumari or Sena. He has 
 many titles : as a warrior he is called Maha-sena, Sena-pati ; 
 Siddha-sena, ' leader of the Siddhas;' and Yudha-ranga ; also 
 Kumara, the boy; Guha, 6 the mysterious one;' #akti-dhara, 
 ' spear-holder ; ' and in the south he is called Su-brahmawya. 
 He is Ganga-putra, c son of the Ganges ; 7 #ara-bhu, ' born in 
 the thicket ; ' Taraka-jit, 6 vanquisher of Taraka ; ! Dwadasa-kara 
 and Dwadasaksha, ' twelve-handed ' and 4 twelve-eyed ; ' iftju- 
 kaya, 'straight-bodied.' See Krauncha. 
 
KAR US HA S—KATHA KA. 
 
 153 
 
 KAEUSHAS. A people of Malwa, inhabiting the back of 
 the Yindhya mountains. They are said to be descended from 
 Karusha, one of the sons of the Manu Vaivaswata. 
 
 KAST. Benares. 
 
 KAaSI KHAYDA. A long poem, forming a part of the 
 Skanda Purawa. It gives a very minute description of the 
 temples of $iva in and around Benares, and is presumably an- 
 terior to the Mahomedan conquest. See Skanda Purawa. 
 
 KA/SYAPA. A Yedic sage to whom some hymns are attri- 
 buted. All authorities agree in assigning to him a large part 
 in the work of creation. According to the Maha-bharata, the 
 Eamaya^a, and the Purawas, he was the son of Marichi, the son 
 of Brahma, and he was father of Vivaswat, the father of Manu, 
 the progenitor of mankind. The Satapatha Brahmawa gives 
 a different and not very intelligible account of his origin 
 thus : — " Having assumed the form of a tortoise, Prajapati 
 created . offspring. That which he created he made (akarot) ; 
 hence the word Icurma (tortoise). Kasyapa means tortoise; 
 hence men say, 'All creatures are descendants of Kasyapa.' 
 This tortoise is the same as Aditya." The Atharva-veda says, 
 "The self -born Kasyapa sprang from Time," and Time is 
 often ( identical with Yishmi. The Maha-bharata and later 
 authorities agree in representing that Kasyapa married Aditi 
 and twelve other daughters of Daksha. Upon Aditi he 
 begat tife Adityas, headed by Indra, and also Yivaswat, and 
 " to Yivaswat was born the wise and mighty Manu." The 
 Eamayawa and Yishmi Pura^a also state that "Yishmi was 
 born as a dwarf, the son of Aditi and Kasyapa." By his 
 other twelve wives he had a numerous and very diversified 
 offspring: demons, nagas, reptiles, birds, and all kinds of 
 living things. He was thus the father of all, and as such is 
 sometimes called Prajapati. He is one of the seven great ii^shis, 
 and he appears as the priest of Parasu-rama and Eama-chandra. 
 
 KA-TANTEA. A Sanskrit grammar by Sarva-varman. 
 Edited by Eggeling for the Bibliotheca Indica. 
 
 KATA-PEU. < Worm.' A class of beings similar to or iden- 
 tical with the Yidya-dharas. 
 
 KATHA. Name of a Upanishad (q.v.). It has been 
 translated by Dr. Eoer in the Bibliotheca Indica. 
 
 KArHAKA. A school or recension of the Yajur-veda, 
 
154 
 
 KA THARNA VA—KA USAL YA. 
 
 occupying a position between the Black and the White. It is 
 supposed to be lost. 
 
 KATHAi?YAYA. ' Sea of stories.' A compilation of mis- 
 cellaneous stories in four books ; the first two are the originals 
 of the Hindi Baital Pachisi and Singhasan BattlsL 
 
 K ATH A - S AEIT - S AGAE A. < The ocean of the rivers of 
 stories/ A collection of popular stories by Soma-deva-bha^a of 
 Kashmir, made about the beginning of the twelfth century a.d. 
 It is drawn from a larger work called Bnhat-katha. Thet ext 
 has been printed and in part translated by Brockhaus. 
 
 KATYAYANA. An ancient writer of great celebrity, who 
 came after Pacini, whose grammar he completed and corrected 
 in what he called Yarttikas, 6 supplementary rules and annota- 
 tions.' He is generally identified with Yararuchi, the author of 
 the Prakrita Prakasa. Max Muller places him in the second 
 half of the fourth century B.C. ; Goldstiicker in the first half 
 of the second century B.C. ; Weber about twenty-five years 
 b.c. Besides his additions to Pacini's Grammar, he was the 
 author of the $rauta-sutras which bear his name, and of the 
 Yajur-veda Pratisakhya. His Sutras have been edited by Weber. 
 A story in the Katha-sarit-sagara makes him the incarnation of 
 a demigod named Pushpa-danta. A Katyayana was author also 
 of a Dharma-sastra. 
 
 KATYAYANL A name of Durga. See Devi. 
 
 KAUMAEA. The creation of the Kumaras (q.v.). 
 
 KAUMODAKI. The mace of Krishna, presented to him by 
 Agni when engaged with him in fighting against Indra and 
 burning the Kha^ava forest. 
 
 KAUNDLYYA. An ancient sage and grammarian. He 
 offended #iva, but was saved from that god's wrath by Yishmi : 
 he was hence called Yislmu-gupta, ' saved by Yishmi.' 
 
 KAUNTEYA. Son of Kunti. A metronymic applicable to 
 Yudhi-sh£hira, Bhima, and Arjuna, but commonly applied to 
 Arjuna. 
 
 KAUEAYAS. Descendants of Kuru. A patronymic espe- 
 cially applied to the sons of Dhnta-rashfra. See Maha-bharata. 
 
 KAUSALYA (mas.), KAUSALYA (fern.). Belonging to 
 the Kosala nation. There are several women known by this 
 name. The wife of Puru and mother of Janamejaya. The 
 wife of Dasa-ratha and mother of Eama. (See Dasa-ratha.) The 
 
KA USAMBI—KA VA SB A. 
 
 155 
 
 mother of Dhnta-rashfra and the mother of ¥&nd\\ both were 
 known bythis name, being daughters of a king of Kasi. 
 
 KAILSAMBI. The capital of Yatsa, near the junction of the 
 Ganges and Jumna. An inscription found at Karra on the Ganges 
 mentions that place as being situated in Kausambi-maraMa, the 
 circle of Kausambi ; but General Cunningham identifies the 
 place with the village of Kosam, said to be still called Kosambi- 
 nagar on the Jumna, about thirty miles above Allahabad. It is 
 the scene of the drama Eatnavall. 
 
 KAUSHlTAKl. 1. A sakha of the jBig-veda. 2. (Kaushi- 
 taki) the name of a Brahmawa, an Arawyaka, and a Upanishad. 
 (See those terms.) The Brahmawa has been published with a 
 translation by Professor Cowell in the Bibliotheca Indica. 
 
 KAILSIKA. A devotee mentioned in the Maha-bharata as 
 having gone to a hell of torment for having pointed out to 
 robbers a road by which they pursued and killed some persons 
 who fled from. them. 
 
 KAUaSIKAS. Descendants of Kusika (q.v.). In one of the 
 hymns of the Big the epithet is given to Indra. 
 
 KAU$IKl. The river Kosi in Bihar, but there were more 
 rivers than one bearing this name. Satyavati, mother of Jamad- 
 agni is said to have been changed into a river of this name. 
 
 KAUSTUBHA. A celebrated jewel obtained at the churn- 
 ing of the ocean, and worn by Vishmi or Krishna on his bosom. 
 
 KAUriLYA. Another name of Charatkya, the minister of 
 Chandra-gupta. See Chawakya. 
 
 KAUTSA. A rationalistic philosopher, who lived before the 
 days of Yaska the author of the Mrukta. He regarded " the 
 Yeda as devoid of meaning, and the Brahmawas as false inter- 
 pretations." Yaska replied to his objections. 
 
 KAUTUKA-SAEYASWA. A modern farce, in two acts, 
 by a Paw^it named Gopi-natha. "It is a satire upon princes 
 who addict themselves to idleness and sensuality, and fail to 
 patronise the Brahmans." — Wilson. 
 
 KAYASHA, KAYASHA-AILUSHA. Son of Ilusha by a 
 slave girl. He was author of several hymns in the tenth book 
 of the J?ig-veda. The Aitareya Brahmawa relates that the ifo'shis 
 were performing a sacrifice on the banks of the Saraswati, and 
 that Kavasha was with them ; but they drove him from among 
 them because he was the son of a slave, and therefore unworthy 
 
1 5 6 KA VI-RAJA — KESI-DHW A J A . 
 
 to drink the water of the SaraswatT. "When he was alone in the 
 desert, a prayer was revealed to him by which he prevailed over 
 the SaraswatT, and its waters came and surrounded him. The 
 Bishis saw this, and knowing that it was by the special favour 
 of the gods, they admitted him to their society. ) 
 
 KAYI-EAJA. Author of a poem of studied ambiguity 
 called Kaghava-Pam?aviyam (q.v.). 
 
 KAYYA-DAESA. < Mirror of poetry.' A work on the 
 Ars Poetica by StI Dandi. It has been printed in the Biblio- 
 theca Indica. 
 
 KAY YA-PEAKASA. A work on poetry and rhetoric by 
 Mamma ^a Bha//a of Kashmir. It has been printed at Calcutta. 
 
 KAVYAS, KAYYAS. A class of Pitns ; according to some 
 they are the Manes of men of the third caste. 
 
 KAYAYYA. The son of a Kshatriya by a Nishada female, 
 who is related in the Maha-bharata to have risen by virtue, 
 knowledge, and devotion from the state of a Dasyu- to perfection. 
 
 KEDAKESA, KEDABA-NATHA. A name of Siva. Name 
 of one of the twelve great Lingas. It is a shapeless mass of 
 stone at Kedara-natha in the Himalayas. See Linga. 
 
 KEKAYA. See Kaikeya. 
 
 KELI-KILA. A demigod attendant upon #iva. 
 
 KENA, KENOPANISHAD. Name of a Upanishad (q.v.) 
 translated by Dr. Eoer for the Bibliotheca Indica. 
 
 KEBAKAS. One-footed men who live in forests, according 
 to the Maha-bharata. 
 
 KEEALA. The country of Malabar proper on the western coast. 
 
 KE&AYA. 6 Having much or fine hair.' A name of Yishftu 
 or Knshwa. 
 
 KEaST, KE&IN. In the .Maha-bharata, a demon who fought 
 with and was defeated by Indra. In the Purawas, a Daitya who 
 took the form of a horse and attacked Krishna, but was killed 
 by that hero's thrusting his arm into his jaws and rending him 
 asunder. . 
 
 KEaSTNI. Wife of Yisravas and mother of Eavawa ; also 
 called KaikasT. 
 
 KE5T-DHWAJA. Son of Knta-dhwaja. Kesi-dhwaja "was 
 endowed with spiritual knowledge," and he had a cousin, Khaw- 
 rftkya, who " was diligent in the way of works and was renowned 
 for religious rites." There was contention and hostilities >e- 
 
KETU—KHA TWANGA. 157 
 
 tween them, and KhaWikya was driven from his dominions. 
 But they subsequently became useful to each other and friendly. 
 Kha?idikya by his practical religion enabled Kesi-dhwaja to 
 make atonement for the killing of a cow, and Kesi-dhwaja 
 initiated Khawrfikya in the mysteries of spiritual meditation 
 (yoga), 
 
 KETU. The descending node in astronomy, represented by 
 a dragon's tail ; also a comet or meteor, and the ninth of the 
 planets. He is said to be a Danava, and son of Yiprachitti and 
 Sinhika. He is also called A-kacha, 'hairless;' Aslesha-bhava, 
 ' cut off ;' Munda, i bald.' See Eahu. 
 
 KHAYDAYA, KHAiVDAYA-PEASTHA. A forest and 
 country on the banks of the Yamuna, which the Pa?zc?avas 
 received as their moiety when Dhnta-rash/ra divided his king- 
 dom. In it they built the city of Indra-prastha and made it 
 their capital. The forest was consumed with fire by the god 
 Agni assisted lpy Krishna and Arjuna. 
 
 KHAYDIKYA. See Kesi-dhwaja. 
 
 KHAEA. A man-eating Eakshasa, the younger brother of 
 Eava?ia. He was killed by Eama-chandra. 
 
 KHAEYA. A dwarf. See Yalakhilya. 
 
 KHASA. A daughter of Daksha, wife of Kasyapa, and 
 mother of the Yakshas and Eakshasas, called after her Khasat- 
 majas. 
 
 KHA^AS, KHASAKAS, KHASIKAS. An outlying or 
 border people classed with the #akas and other northern tribes. 
 Professor "Wilson thought that traces of them might be sought 
 among the barbarous tribes on the north-east of Bengal, the 
 Khasiyas. 
 
 KHATWANGA (also called Dilipa). 1. A prince of the Solar 
 race. In a battle between the gods and the demons he rendered 
 great assistance to the former, who desired him to ask a boon. 
 He begged that he might know the duration of his life, and the 
 answer was, "Only an hour." He hastened to the world of 
 mortals, and by earnest prayer he became united with the sup- 
 reme being, Yislmu. " Like unto Kha^wanga will there be no 
 one upon earth, who, having come from heaven and dwelt an 
 hour amongst men, became united with the three worlds by his 
 liberality and knowledge of truth." — V. P. 2. A club; the club 
 of #iva ; it is also called Khinkhira and Pansula. 
 
1 5 8 
 
 KICHA KA — KIRITIN. 
 
 KlCHAKA. Brother-in-law of the king of Virata, who was 
 commander of the forces and general director of the affairs of 
 the kingdom. He made love to Draupadl, and was slain by 
 Bhlrna, who rolled his bones and flesh into a ball, so that no one 
 could tell how he was killed. 
 
 KIKATA. A country inhabited by people who were not 
 Aryans ; it is identified with Magadha or South Bihar. 
 
 KILATAKULI. (Kilata + Akuli.) Two priests of the Asuras, 
 who, according to the #atapatha Brahmana, exercised a special 
 influence between Manu and an " Asura-slaying voice." 
 
 KIM-PURUSHA. < What man V An indescribable man • 
 one of a low type, partaking of the nature and appearance of 
 animals. In later times it is synonymous with Kin-nara. Name 
 of a region between Himavat and Hema-ku/a. (See Jambu-dwipa.) 
 Also of a king of the latter region. 
 
 K1N-NARAS. 'What men?' Mythical beings with the 
 form of a man and the head of a horse. They are celestial 
 choristers and musicians, dwelling in the paradise of Kuvera on 
 Kailasa. They sprang from the toe of Brahma with the Yakshas, 
 but according to others, they are sons of Kasyapa. They are 
 also called Aswa-mukhas Turanga-vaktras, ' horse-faced,' and 
 Mayus. 
 
 KIEATAEJUJSrlYA. A poem descriptive of the combat 
 between #iva in the guise of a Kirata or -mountaineer and the 
 Pawc/u prince Arjuna. The story is first told in the Maha- 
 bharata, and has been worked up in this artificial poem of 
 eighteen cantos by Bharavi. Part of it has been translated into 
 German by Schiitz. There are several editions of the text. 
 See Arjuna. 
 
 KIRATAS. Foresters and mountaineers living in the moun- 
 tains east of Hindustan. (There is a tribe in the Central Hima- 
 layas called Kirantis.) They are described in the Ramayawa as 
 " islanders, who eat raw fish, live in the waters, and are men- 
 tigers " (men below and tigers above, according to the commenta- 
 tor). Their females are described as " gold-coloured and plea- 
 sant to behold," and as having " sharp-pointed hair-knots." 
 They are perhaps the Cirrhada3 placed on the Coromandel coast 
 by classic writers. 
 
 KIRITIN. 6 Crowned with a diadem.' A title of Indra 
 and also of Arjuna. 
 
K IRMIRA — KRA UNCHA. 
 
 KIRMIRA. A monster Rakshasa, brother of Yaka. He 
 opposed the entrance of the Pa^avas into the Karnyaka forest, 
 and threatened that he would eat Bhima. A furious combat 
 ensued, in which Bhima and he hurled large trees at each other, 
 but the demon was at length strangled and had all his bones 
 broken by Bhima. 
 
 KISHKINDHYA. A country in the peninsula, thought to 
 be in the Mysore, which was taken by Kama from the monkey 
 king Bali, and given back to his brother Su-griva, the friend 
 and ally of Kama. The capital city was Kishkindhya. 
 
 KOHALA. An ancient sage, to whom the invention of the 
 drama is attributed ; also a writer on music. 
 
 KOSALA. A country on the #arayu river, having Ayodhya 
 for its capital. The name is variously applied to other 
 countries in the east, and in the south, and in the Yindhya 
 mountains. It probably widened with the dominions of its 
 rulers, and part of Birar is called Dakshina-Kosala, the Southern 
 Kosala. 
 
 KOTAYI, KOTARI, KOITAYI. < A naked woman.' A 
 mystical goddess, the tutelary deity of the Daityas, and mother 
 of Bawa the demon. The name is sometimes applied to Durga. 
 
 KKAMA-PlrHA. See Partia. 
 
 KKATU. One of the Prajapatis, and sometimes reckoned 
 among the great J?ishis and mind-born sons of Brahma. {See 
 jftishi.) •The Yislmu Purarat says that his wife Samnati brought 
 forth the 60,000 Yalikhilyas, pigmy sages no bigger than a joint 
 of the thumb. 
 
 KRAUNCHA. 1 . A pass situated somewhere in the Himalayas, 
 said to have been opened by Parasu-rama with his arrows to 
 make a passage from Kailasa to the southwards. The Yayu 
 Pura^a attributes the splitting of the mountain to Karttikeya. 
 Indra and Karttikeya had a dispute about their respective 
 powers, and agreed to decide it by running a race round the 
 mountain. They disagreed as to the result, and therefore 
 appealed to the mountain, who untruly decided in favour of 
 Indra. "Karttikeya hurled his lance at the mountain and 
 pierced at once it and the demon Mahisha." 2. A confede- 
 rate of the demon Taraka, against whom Karttikeya led the 
 gods and triumphed. 3. One of the seven Dwipas. See 
 Dwipa. 
 
i6o 
 
 KRA VYAD— KRISHNA. 
 
 KEAYYAD. 1 A flesh-eater.' A Eakshasa or any carnivo- 
 rous animal. In the Yeda, Agni is in one place called a Kravyad 
 of terrible power. Fire is also a Kravyad in consuming bodies 
 on the funeral pile. See Agni. 
 
 Kit/PA. Son of the sage Saradwat, and the adopted son of 
 King /Santanu. He became one of the privy council at Hastina- 
 pura, and was one of the three surviving Kuru warriors who 
 made the murderous night attack upon the camp of the ParaZavas. 
 He was also called Gautama and Saradwata. See Kn'pa and 
 Maha-bharata. 
 
 Ki?/PA, Ki?7Pl. Wife of Drorai and mother of Aswattha- 
 man. The sage Saradwat or Gotama so alarmed Indra by his 
 austerities that the god sent a nymph to tempt him. Though 
 she was unsuccessful, two children were found born to the sage 
 in a tuft of grass. King Santanu found them and brought them 
 up out of compassion (kripa), whence their names, Knpa and 
 Kripa. The children passed as Santanu's own. Drcma was a 
 Brahman and Santanu a Kshatriya : the myth makes Knpi a 
 Brahmam, and so accounts for her being the wife of Dmna. 
 The Yishmi Purawa represents them, as children of Satya-dhriti, 
 grandson of Saradwat by the nymph UrvasI, and as being exposed 
 in a clump of long grass. 
 
 KiZ/SHiYA.. 'Black.' This name occurs in the J?ig-veda, 
 but without any relation to the great deity of later times. The 
 earliest mention of Krishna, the son of DevakT, is in the ^Chhan- 
 dogya Upanishad, where he appears as a scholar. There was a 
 jSishi of the name who was a son of Yiswaka. There was also 
 a great Asura so named, who with 10,000 followers committed 
 fearful devastation, until he was defeated and skinned by Indra. 
 In another Yedic hymn, 50,000 Knsh^as are said to have been 
 slain, and it is added in another that his pregnant wives were slain 
 with him that he might leave no posterity. This is supposed 
 to have reference to the Eakshasas or to the dark- coloured 
 aborigines of India. 
 
 The modern deity Krishna is the most celebrated hero of 
 Indian mythology, and the most jDopular of all the deities. 
 He is said to be the eighth Avatara or incarnation of Yistmu, 
 or rather a direct manifestation of Yishmi himself. This hero, 
 around whom a vast mass of legend and fable has been gathered, 
 probably lived in the Epic age, when the Hindus had not ad- 
 
KRISHNA. 
 
 161 
 
 vanced far beyond their early settlements in the north-west. He 
 appears prominently in the Maha-bharata, where his character 
 is invested with a certain degree of mysticism. Additions and 
 interpolations have raised him to divinity, and it is in the 
 character of the " Divine One " that he delivered the celebrated 
 song, Bhagavad-gita, a production of comparatively late date, 
 now held to be part of the great epic. In this work he dis- 
 tinctly declares himself to be the Supreme Being. He says : 
 
 " All this universe has been created by me ; all things exist in 
 me;" and Arjuna addresses him as "the supreme universal 
 spirit, the supreme dwelling, the eternal person, divine, prior 
 to the gods, unborn, omnipresent." The divine character of 
 Krishna having thus been established, it was still further deve- 
 loped in the Hari-vansa, a later addition to the Maha-bharata ; 
 and in the Purawas, especially in the Bhagavata Purawa, it 
 attained full expansion. There the story of the life of Krishna, 
 from his earliest days, is related with minute details, and it is 
 upon this portion of his life that the popular mind delights 
 to dwell. The mischievous pranks of the child, the follies of 
 the boy, and the amours of the youth, are the subjects of 
 boundless wonder and delight. All these stories, as told in the 
 Bhagavata Pura^a, have been made accessible and popular by 
 the Hindi translation known by the name Prem Sagar, 6 ocean 
 of love/ and by other versions. Much of the story of the early 
 days of 'Krishna is thus of comparatively modern invention, 
 while the incidents of his relations with the Pa^ava princes are 
 among the most ancient. 
 
 Krishna was of the Yadava race, being descended from Yadu, 
 one of the sons of Yayati. The Yadavas of old were a pastoral 
 race, and dwelt on the river Yamuna (Jumna), in Yrindavana, on 
 the western side, and in Gokula on the other. In those days, 
 Kansa, Kaja of the Bhojas, having deposed his father, Ugrasena, 
 ruled in the city of Mathura, near Yrindavana. Ugrasena had a 
 brother named Devaka, and Devaka had a daughter named De- 
 vaki, who married Yasu-deva, son of /Sura, also a descendant of Yadu. 
 The history of Krishna's birth, as given in the Maha-bharata and 
 followed by the Yishmi Purana, is that Yishmi plucked out two of 
 his own hairs, one white, the other black. These two hairs entered 
 the wombs of Kohim and Devaki; the white hair became Bala- 
 rama and the black (krishna) hair (Icesa) became Krishna orKesava. 
 
 h 
 
l62 
 
 KRISHNA. 
 
 His reputed father, Vasu-deva, was brother of Kunti, the wife of 
 PaTiiu, and so Krisrma was cousin of the three elder Pawrfava princes. 
 
 The Maha-bharata gives two summaries of his exploits, of 
 which the following are abridgments : — " While Krishna was 
 growing up as a high-souled boy in the tribe of cowherds, the 
 force of his arms was rendered famous by him in the three 
 worlds." He slew the king of the Hayas (horses), dwelling in the 
 woods of the Yamuna. He slew the direful Danava, who bore 
 the form of a bull. He also slew Pralambha, Naraka, Jambha, 
 and Pitha, the great Asura, and Muru. He overthrew and 
 slew Kansa, who was supported by Jara-sandha. With the help of 
 Bala-rama he defeated and destroyed Su-naman, brother of Kansa 
 and king of the £urasenas. He carried off the daughter of the 
 king of the Gandharas at a swayam-vara, and princes were yoked 
 to his car. He secured the death of Jara-sandha and slew Sim- 
 pala. He overthrew Saubha, the self-supporting or flying city 
 of the Daityas, on the shore of the ocean. He conquered the 
 Angas and Bangas, and numerous other tribes.' Entering the 
 ocean filled with marine monsters, he overcame Varuwa. In 
 Patala he slew Panchajana, and obtained the divine shell Pam 
 chajanya. With Arjuna he propitiated Agni in the Kha%6?ava 
 forest, and obtained the fiery weapon the discus. Mounted on 
 Garurfa, he alarmed Amaravati, the city of Indra, and brought 
 away the Parijata tree from thence. 
 
 In another passage, Arjuna rehearses some of Krishna's ex- 
 ploits. He destroyed the Bhoja kings in battle, and carried 
 off Rukmim for his bride. He destroyed the Gandharas, van- 
 quished the sons of Nagnajit, and released King Su-darsana, 
 whom they had bound. He slew Pam?ya with the fragment of 
 a door, and crushed the Kalingas in Dantakura. Through him 
 the burnt city of Benares was restored. He killed Ekalavya, 
 king of the Mshadas, and the demon Jambha. With the aid of 
 Bala-rama he killed Su-naman, the wicked son of Ugrasena, and 
 restored the kingdom to the latter. He conquered the flying 
 city of Saubha and the king of the /Salwas, and there he 
 obtained the fiery weapon $ata-ghni. Xaraka, son of the earth, 
 had carried off the beautiful jewelled earrings of Aditi to 
 Prag-jyotisha, the impregnable castle of the Asuras. The gods, 
 headed by Indra, were unable to prevail against Xaraka, so 
 they appointed Krishna, to slay him. Accordingly he killed 
 
KRISHNA. 
 
 163 
 
 Mum and the Kakshasa Ogha ; and finally lie slew ISTaraka and 
 brought back the earrings. 
 
 It further appears in different parts of the Maha-bharata that 
 Krishna, prince of Dwaraka, was present at the swayam-vara of 
 Draupadi, and gave his judgment that she had been fairly won 
 by Arjuna. While the Pan^avas were reigning at Indra-prastha, 
 he paid them a visit, and went out hunting with them in the 
 Khancfoiva forest. There he and Arjuna allied themselves with 
 Agni, who was desirous of burning the Khan<iava forest, but 
 was prevented by Indra. Agni having secured the help of 
 Krishna and Arjuna, he gave the former the celebrated chakra 
 (discus) Yajra-nabha, and the club Kaumodaki. Then Indra 
 was defeated and Agni burnt the forest. Arjuna afterwards 
 visited Krishna at Dwaraka, and was received with great 
 demonstrations of joy. Arjuna, with the connivance of Krishna, 
 eloped with Su-bhadra, Krishna's sister, much to the annoyance 
 of Eala-rama, her elder brother. When Yudhi-shihira was 
 desirous of performing the Kaja-siiya sacrifice, Knsrma told 
 him that he must first conquer Jara-sandha, king of Magadha. 
 Jara-sandha was attacked and slain, and Krishna was thus 
 revenged upon the enemy who had forced him to leave Mathura 
 and emigrate to Dwaraka. Krishna attended the Eaja-suya 
 sacrifice performed by Yudhi-sh£hira, and there he met #isu-pala, 
 whose betrothed wife he had carried off. Sisu-pala reviled him 
 and acted very violently, so Krishna cast his discus and cut off his 
 enemy's head. He was present at the gambling match between 
 Yudhi-shftiira and the Kauravas. When Draupadi had been 
 staked and lost, she was dragged into the public hall by DvJi- 
 sasana, who tore off her clothes, but Krishna pitied her, and 
 renewed her clothes as fast as they were torn away. After the 
 close of the exile of the Panrfavas, Krishna was present, and took 
 part in the council which preceded the great war, and strongly 
 advised a peaceful settlement. Then he returned to Dwaraka. 
 Thither Arjuna and Dur-yodhana followed him with the object of 
 enlisting his services in the coming war, but he refused to take 
 any active part because he was related to both parties. He 
 gave them the choice of his personal attendance or of the use 
 of his army. Arjuna, who had arrived first, and therefore had 
 the first choice, asked for Krishna himself, and Dur-yodhana 
 joyfully accepted the army. Krishna then became the charioteer 
 
164 
 
 KRISHNA. 
 
 of Arjuna. After this, at the request of the PanJavas, he went 
 in splendid state to Hastina-pura as a mediator, but his efforts 
 were unavailing, and he returned. Preparations for action were 
 then made and the forces drawn out. On the eve of the battle, 
 while acting as Arjuna's charioteer, he is represented as relating 
 to Arjuna the Bhagavad-gita or divine song. He rendered 
 valuable services to Arjuna throughout the battle, but on two 
 occasions he suggested unfair dealing. He prompted the lie by 
 which Yudhi-sh/hira broke down the prowess of Drona, and he 
 suggested the foul blow by which Bhima shattered the thigh of 
 Dur-yodhana. He afterwards went to Hastina-pura with the 
 conquerors, and he also attended their Aswa-medha sacrifice. 
 On returning to Dwaraka he issued a proclamation forbidding 
 the use of wine. Portents and fearful signs appeared, and a 
 general feeling of alarm spread among all in Dwaraka. Krishna 
 gave directions that the inhabitants should go out to Prabhasa 
 on the sea-shore and endeavour to propitiate the deity. He 
 gave permission also that wine might be drunk for one day. 
 A drunken brawl followed, in which his son Pradyumna was 
 killed in his presence, and nearly all the chiefs of the Yadavas 
 were slain. Bala-rama went out from the fray and died peace- 
 fully under a tree, and Krishna himself was killed unintention- 
 ally by a hunter named Jaras, who shot him with an arrow, 
 mistaking him at a distance for a deer. Arjuna proceeded to 
 Dwaraka and performed the obsequies of Krishna. A few 
 days afterwards the city was swallowed up by the sea. Five 
 of Krishna's widows were subsequently burnt upon a funeral 
 pile in the plain of Kuru-kshetra. 
 
 " Among the texts of the Maha-bharata," says Dr. Muir, 
 " there are some in which Krishna is distinctly subordinated to 
 Maha-deva (Siva), of whom he is exhibited as a worshipper, and 
 from whom, as well as from his'wife Uma, he is stated to have 
 received a variety of boons. Even in these passages, however, 
 a superhuman character is ascribed to Krishna." 
 
 The popular history of Krishna, especially ot his childhood 
 and youth, is given in the Puranas, and is the subject of many 
 a story. The Bhagavata Purana is the great authority, and from 
 that the following account is condensed : — 
 
 The sage Narada had foretold to Kansa that a son of Devakl, 
 his brother's daughter, should destroy him and overthrow his 
 
KRISHNA. 
 
 165 
 
 kingdom. To obviate this danger, Kama kept his cousin Devaki 
 confined in his own palace, and six children that she bore he 
 caused to be put to death. She conceived a seventh time, but 
 the child was an incarnation of Vishrra, and was miraculously 
 preserved by being transferred from the womb of Devaki to that 
 of Kohim, who was Vasu-deva's second wife. This child was 
 Bala-rama. Devaki again conceived, and her eighth child was 
 born at midnight with a very dark skin, whence he was called 
 Kr/shwa. He had a peculiar curl of hair, called sri-vatsa, upon 
 his breast. The gods interposed to preserve the life of this 
 divinely begotten child. The guards of the palace were over- 
 powered with sleep, and bolts and barriers were removed. Vasu- 
 deva took up the child and escaped with him from Mathura. 
 He repaired to the bank of the Yamuna (Jumna), and, crossing 
 the river, went to the house of Nanda, a cowherd, whose wife, 
 Yasoda, had on that very night been delivered of a female child. 
 Vasu-deva secretly changed the infants, and carried back the 
 daughter of Yasoda to his wife Devaki. Kansa discovered that 
 he had been cheated, and in his wrath he ordered that every 
 male infant that gave signs of vigour should be put to death. 
 Yasu-deva and Devaki, being no longer dangerous, were set at 
 liberty. Nanda, alarmed by the order for the massacre, took the 
 young child and removed with Yasoda and with Kohi/n and 
 Bala-rama to Gokula. Here Krishna was brought up, and wan- 
 dered a*bout in company of his elder brother Bala-rama. They 
 played many pranks and passed many practical jokes ; but they 
 exhibited such marvellous strength and such godlike powers 
 that they soon became famous. Kansa was continually forming 
 schemes for the death of 'Krishna. The female demon Putana 
 assumed a lovely form, and tried to kill him by suckling him, 
 but the child sucked away her life. Another demon tried to 
 drive a cart over him, but he dashed the cart to pieces. A 
 demon named Triwavartta took the form of a whirlwind and 
 flew off with him, but the child brought the demon to the 
 ground with -such violence that he died. One day Knshwa 
 broke the vessels of milk and curds and ate the butter, which 
 made Yasoda angry. She fastened a rope round his body, and 
 tied him to a large bowl, but he dragged the bowl away till it 
 caught between two trees and uprooted them. From this feat 
 he got the name of Damo'dara (rope-belly). He had a terrible 
 
KRISHNA. 
 
 conflict with the great serpent Kaliya, who lived in the Yamuna, 
 and he compelled him to go away. On one occasion, when the gojpls 
 or milkmaids were bathing, he took away all their clothes and 
 climbed np a tree, and there he remained till the damsels came 
 to him naked to recover them. He persuaded Nanda and the 
 cowherds to give np the worship of Indra, and to worship the 
 mountain Govardhana, which sheltered them and their cattle. 
 Incensed at the loss of his offerings, Indra poured down a heavy 
 rain, which would have deluged them, but Krishna lifted up the 
 mountain Govardhana, and held it upon his finger as a shelter 
 for seven days and nights, till Indra felt that he was foiled. 
 From this feat he obtained the name of Govardhana-dhara and 
 TungTsa. As he had protected the kine, Indra expressed his 
 satisfaction, and gave him the title of Upendra. He was now 
 approaching manhood, and was very handsome. The gopis were 
 all enamoured of him, and he dispensed his favours very freely. 
 He married seven or eight of them, but his first and favourite 
 wife was Eadha. At this period of his life he is represented 
 with flowing hair and with a flute in his hand. One of his 
 favourite pastimes was a round dance, called Mawrfala-nntya or 
 Easa-maraMa, in which he and Eadha formed the centre whilst 
 the gopls danced round them. But his happiness was inter- 
 rupted by the machinations of Kansa, who sent formidable 
 demons to destroy him — Arishfct in the form of a bull, and 
 Kesin in the form of a horse. These attempts having failed, 
 Kama sent his messenger, Akrura, to invite Krishna and Eala- 
 rama to Mathura to attend some games, and he formed several 
 plans for their destruction. They accepted the invitation, and 
 went to Mathura. Near the city they found Kansa's washer- 
 man engaged in his calling. They threw down some of his 
 clothes, and he addressed them insolently, upon which they killed 
 him, and took such clothes as they liked. In his progress he met 
 Kubja, a crooked damsel, who gave him some unguent, and he 
 repaid her gift by making her straight. In the games he killed 
 ChaTiura, the king's boxer. Afterwards he killed Kansa himself, 
 and replaced Ugrasena on the throne. He remained in Mathura 
 and studied the science of arms under Sandipani. He went 
 down to the infernal regions and brought back his six brothers, 
 whom Kansa had killed, and these, having tasted the milk of 
 their mother, ascended to heaven. During this period he killed 
 
KRISHNA. 
 
 167 
 
 a demon named Panchajana, who had attacked the son of his 
 teacher. This demon lived in the sea in the form of a conch- 
 shell, and Krishna afterwards used this shell, called Pancha- 
 janya, as a trumpet. Kansa's two wives were daughters of 
 Jara-sandha, king of Magadha. This king assembled his forces 
 and marched against Mathura to chastise Krishna, but he was 
 defeated. He renew r ed his attacks eighteen times, and was as 
 often defeated. A new enemy then threatened Krishna, a 
 Yavana or foreigner named Kala-yavana, and Krishna had been 
 so weakened that he knew he must succumb either to him or to 
 his old enemy the king of Magadha, so he and all his people 
 migrated to the coast of Guzerat, where he built and fortified 
 the city of Dwaraka. [The Maha-bharata makes no mention 
 of this foreign king, and says that Krishna retired before the 
 eighteenth attack of Jara-sandha. The foreign king would, 
 therefore, seem to be an invention of the Puranas for saving 
 Krishna's reputation.] 
 
 After his settlement at Dwaraka, Krishna carried off and 
 married Kukmini, daughter of the Kaja of Vidarbha, and the 
 betrothed of #isu-pala. An incident now occurred which brought 
 him two more wives. A Yadava chief named Satrajit had a 
 beautiful gem called Syamantaka, which Krishna wished to 
 possess. Satrajit, for the sake of security, gave the gem into 
 the charge of his brother Prasena, and Prasena was killed in the 
 forest by a lion, who carried off the jewel in his mouth. This 
 lion was killed by Jambavat, the king of the bears. Satrajit 
 suspected Krishna of taking the jewel, and he, to clear himself, 
 went out into the forest, ascertained the manner of Prasena's 
 death, fought with Jambavat, and recovered the jewel. Krishna 
 then married Jambavat!, the daughter of • Jambavat, and Satya- 
 bhama, the daughter of Satrajit. But the number of his wives 
 was practically unlimited, for he had 16,000 and a hundred or 
 so besides, and he had 180,000 sons. By Kukmini he had a son 
 Pradyumna and a daughter Charumati. His son by Jambavat! 
 was #amba, and by Satya-bhama he had ten sons. Indra came 
 to visit Krishna at Dwaraka, and implored him to suppress the 
 evil deeds of the demon JSTaraka. Krishna accordingly went to 
 the city of Naraka, killed the demon Muru, who guarded the 
 city, and then destroyed Naraka himself. Krishna next went 
 to pay a visit to Indra in Swarga, taking with him his wife 
 
KRISHNA — KRITA - VI R YA. 
 
 Satya-bhama. At her request lie requited the hospitality shown 
 him by carrying off the famed Parijata tree, which was produced 
 at the churning of the ocean. The tree belonged to #achi, wife 
 of Indra, and she complained to her husband. Indra drew out 
 his forces and tried to recover it, but was defeated by Kn'srma, 
 Pradyumna, son of Krishna, had a son named Aniruddha, with 
 whom a female Daitya, Usha, daughter of Bawa, fell in love. 
 She induced a companion to carry off the young man, and 
 Knsima, Bala-rama, and Pradyumna went to rescue him. Bawa, 
 with the whole Daitya host, and assisted by #iva and Skanda, 
 the god of war, encountered them. Krishna, " with the weapon 
 of yawning, set /Siva agape," and so overpowered him. Skanda 
 was wounded. Bana maintained a fierce combat with Krishna, 
 and was severely wounded, but Krishna spared his life at the 
 intercession of $iva, and Aniruddha was released. 
 
 There was a man named Paunrfraka, who was a Yasu-deva, or 
 descendant of one Yasu-deva. Upon the strength of the identity 
 of this name with that of Yasu-deva, the father of Krishna, this 
 man Pauwdraka assumed the insignia and title of Krishna, and he 
 had the king of Kasi or Benares for an ally. Krishna slew Paur^ 
 ^raka, and he hurled his flaming discus at Benares and destroyed 
 that city. Such are the principal incidents of the life of Krishna 
 as given in the Hari-vansa, the Puranas, and the Prem Sagar. 
 
 Similarity in the sound of the name, and some incidents in 
 the life of Krishna, have led some to believe that the legend of 
 Krishna had its origin in the life of Christ, but this is not the 
 general opinion. 
 
 Krz'shna has many appellations derived from his family rela- 
 tions, his exploits, and personal characteristics ; and there are 
 many which apply both to the full deity, Yishnu, and his incar- 
 nation, Krishna. 
 
 KiZ/SHYA. The personal name of DraupadL 
 
 KB/SHITA DWAIPAYANA. See Yyasa. 
 
 K22/TANTA. A name of Yama, the god of death. 
 
 KiLTTA-YARMAN. A Kuru warrior, one of the last sur- 
 viving three who made the murderous night attack upon the 
 camp of the Pancfavas. (See Maha-bharata. ) He was killed in 
 a drunken brawl at Dwaraka. He was also called Bhoja. 
 
 Kit/TA-YIRYA. Son of Dhanaka and father of the 
 Arjima who is better know by his patronymic Karta-virya. 
 
KRITA YUGA—KULA-PARVATAS. 169 
 
 Knta-virya was a great patron of the Bhngus, and according 
 to the Purawas, "he ruled over the whole earth with might 
 and justice, and offered 10,000 sacrifices. Of him this verse 
 is still recited, ' The kings of the earth will assuredly never 
 pursue his steps in sacrifice, in munificence, in devotion, in 
 courtesy, and in self-control.' " 
 
 KRITA YUGA. The first age of the world, a period of 
 1 , 7 2 S, 000 years. See Yuga. 
 
 KB/TTIKAS. The Pleiades. The six nurses of Karttikeya, 
 the god of war. They were daughters of a king according to 
 one legend, wives of i?ishis according to another. 
 
 KEIYA-YOGA-SAEA. A portion of the Padma Punma 
 treating of rites and ceremonies. See Padma Purawa. 
 
 KEODHA, KEODHA-VASA. One of the many daughters 
 of Daksha and sister-wives of Kasyapa. She was the mother 
 - " of all sharp-toothed monsters, whether on the earth, amongst 
 the birds, or in the waters, that were devourers of flesh." 
 
 KSHAiVADl-CHAEA. 'Night walkers/ Ghosts of evil 
 character, goblins, Eakshasas. 
 
 KSHAPAiVAKA. An author who was one of " the nine 
 gems " at the court of Vikramaditya. See Nava-ratna. 
 
 KSHATEIYA. The second or regal and warrior caste. 
 See Varna. 
 
 KSHATTBI. A name by which Yidura was familiarly 
 called. *The term, as explained in Manu, means the son of a 
 *Sudra father and Brahman mother, but Vidura's father was a 
 Brahman and his mother a slave girL 
 
 KSHEMAKA. Son of Mra-mitra or Mmi, and the last 
 prince of the Lunar race. There is a memorial verse quoted in 
 the Vishmi Puram which say, "The race which gave origin 
 to Brahmans and Kshatriyas, and which was purified by regal 
 sages, terminated with Kshemaka in the Kali age." 
 
 KSHEMA-V57DDHL A general of the Salwas who had 
 a command in the army which attacked Dwaraka, and was 
 defeated by Krishmi/s son, $amba. 
 
 KULA-PAEVATAS. ' Family mountains.' A series or sys- 
 tem of seven chains of mountains in Southern India. They are 
 Mahendra, Malaya, Sahya, Suktimat, Rikslm (for which Gan- 
 dha-madana is sometimes substituted), Yindhya and Paripatra. 
 Mahendra is the Orissa chain ; Malaya, the hills of Malabar 
 
170 
 
 K ULIKA —KUMBHA -KA RNA . 
 
 proper, the south part of the Western Ghats; Sahya, the 
 northern parts of the Western Ghats ; £uktimat is doubtful | 
 i?iksha, the mountains of Gondwana ; Yindhya is here applied 
 to the eastern division of the Yindhya mountains ; and Paripatra, 
 or Pariyatra as it is frequently written, applies to the northern 
 and western portions of the same range. The classification seems 
 to have been known to Ptolemy, for he specifies seven ranges of 
 mountains, but his names are not in accord. 
 
 KULIKA. One of the eight serpent kings, described as 
 of a dusky brown colour and having a half-moon on his head 
 
 KULINDAS. A people living in the north-west. 
 
 KULLUKA - BHA2TA. The famous commentator on 
 Manu, whose gloss was used by Sir W. Jones in making the 
 translation of Manu. 
 
 KUMABA. A name of Skanda, god of war. In the Brah- 
 ma^as the term is applied to Agni. 
 
 KTJMABAS. Mind-born sons of Brahma, who, declining to 
 create progeny, remained ever boys and ever pure and innocent. 
 There were four of them, Sanat-kumara, Sananda, Sanaka, and 
 Sanatana ; a fifth, IUhhu, is sometimes added. See Vishnu 
 Purawa. 
 
 KUMAEA-SAMBHAVA. < The birth of the war god (Ku- 
 mara).' A poem by Kali-dasa. The complete work consists of 
 sixteen cantos, but only seven are usually given, and these have 
 been translated into Latin by Stenzler. Parts have been ren- 
 dered into English verse by Griffiths. There are several editions 
 of the text. 
 
 KUMAEl. 'The damsel. ' An epithet of Sibn, also of 
 Durga. Cape Comorin. 
 
 KUMAEILA-BHA2TA, KUMAEIL A- S W AMI. A cele- 
 brated teacher of the Mimansa philosophy and opponent of the 
 Buddhists, whom he is said to have extirpated by argument and 
 by force. He was prior to #ankaracharya, in whose presence he 
 is recorded to have burnt himself. 
 
 KUMBHA-KAEYA. Son of Visravas by his Eakshasa wife 
 Kesini, and full brother of Bavawa. A monster who, under the 
 curse of Brahma (or, as otherwise represented, as a boon), slept 
 for six months at a time and remained awake for only a single 
 day. When Eavana was hard pressed by Eama he sent to 
 arouse Kumbha-karwa. This was effected with great difficulty, 
 
K UM UDA—K UN TL 
 
 171 
 
 After drinking 2000 jars of liquor he went to consult with his 
 brother, and then took the field against the monkey army. He 
 beat down Su-griva, the monkey chief, with a large stone, and 
 carried him a prisoner into the city of Lanka. -When he 
 returned to the battle he encountered Rama, and after a stout 
 fight he was defeated, and Rama cut off his head. 
 
 KUMUDA. ' A lotus/ A JSTaga or serpent king whose 
 sister, Kumudvati, married Kusa, son of Rama. 
 
 KUMUDVATI. A Naga or serpent princess whose mar- 
 riage to Kusa, son of Rama, is described in the Raghu-vansa. 
 
 KUiV2?INA-PUEA. The capital of Vidarbha. It survives 
 as the modern Kunclapur, situated about 46 miles east of Ama- 
 ravati, in Eirar. 
 
 KUNTALA. A country in the Dakhin, about Adoni ; the 
 Dakhin. 
 
 KUNTI (also called Pntha and Parshm). 1. Daughter of the 
 Yadava prince #ura, king of the $urasenas, whose capital was 
 Mathura on the Yamuna. She was sister of Yasu-deva, and was 
 given by her father to his childless cousin Kunti-bhoja, by whom 
 she was brought up. In her maidenhood she showed such 
 respectful devotion to the sage Dur-vasas, that he gave her a 
 charm by means of which she might have a child by any god 
 she pleased to invoke. She called upon the sun, and by him 
 had a son named Kama, but without any detriment to her vir- 
 ginity ; ktill, to keep the affair secret, the child was exposed on 
 the banks of the Yamuna. Subsequently she married Pa^u, 
 whom she chose at a swayam-vara, and bore three sons, Yudhi- 
 sh/hira, Bhima, and Arjuna, who were called Pawcfcivas although 
 they were said to be the sons of the gods Dharma, Vayu, and 
 Indra respectively. This may have happened, as is stated, from 
 the potency of the old charm, but if so, it is strange that Madrl, 
 the second wife of Pam?u, should have enjoyed the same privilege, 
 and have borne twin children to the Aswins. This difficulty, 
 however, is got over by a statement that Kunti imparted to her 
 the charm. Kunti was a discreet and devoted mother, and 
 although rather jealous of Madrl, she was a kind mother to her 
 children after Madri was burnt on her husband's pyre. After 
 the end of the great war she retired into the forest with Dhnta- 
 rashfra and his wife Gandhari, and there they all perished in 
 a forest fire. 2. Name of a people and country in Upper India. 
 
172 
 
 KUNTI-BHOJA — K US AM B A . 
 
 KUNTI-BHOJA. King of the people called Kuntis. The 
 adoptive father of KuntL 
 
 KUEMA-AVATAE. The tortoise incarnation. See Avatara. 
 
 KUEMA PUEAiVA. " That in which Janardana (Vishmi), 
 in the form of a tortoise, in the regions under the earth, ex- 
 plained the objects of life — duty, wealth, pleasure, and libera- 
 tion, — in communication with Indra-dyumna and the itishis in 
 the proximity of #akra, which refers to the Lakshnri Kalpa, 
 and contains 17,000 stanzas, is the Kiirma Purawa." The 
 account which the Purawa gives of itself and its actual con- 
 tents do not agree with this description. " The name being 
 that of an Avatara of Vishmi, might lead us to expect a Vaish- 
 wava work ; but it is always and correctly classed with the 
 xSaiva Purawas, the greater portion of it inculcating the worship 
 of /Siva and Durga. The date of this Purawa cannot be very 
 remote. " — Wilson. 
 
 KUEU. A prince of the Lunar race, son of Samvarawa by 
 Tapati, a daughter of the sun. He ruled in the north-west of 
 India over the country about Delhi. A people called Kurus, 
 and dwelling about Kuru-kshetra in that part of India, are con- 
 nected with him. He was ancestor both of Dhrita-rashfra and 
 Pawrfu, but the patronymic Kaurava is generally applied to the 
 sons of the former. 
 
 KUEU-JANGALA. A forest country in the upper part of 
 the Doab. 
 
 KUEU-KSHETEA. c The field of the Kurus.' A plain 
 near Delhi where the great battle between the Kauravas and 
 Pa^rfavas was fought. It lies south-east of Thanesar, not far 
 from Panipat, the scene of many battles in later days. 
 
 KU/SA. One of the twin sons of Eama and Sita. After the 
 death of Eama, his two sons Kusa and Lava became kings of 
 the Southern and Northern Kosalas, and Kusa built Kusa-sthalT 
 or Kusavati in the Yindhyas, and made it his capital. See Eama. 
 
 KILSA-DHWAJA. A brother of Janaka, king of Mithila, 
 and consequently uncle of Sita. His two daughters, Ma^avl 
 and #ruta-kirtti, were married to Bharata and $atru-ghna, the 
 sons of Janaka. Some make him king of Sankasya, and others 
 king of Kasi, and there are differences also as to his genealogy. 
 
 KILSAMBA. Son of Kusa and a descendant of Pururavas. 
 He engaged in devout penance to obtain a son equal to Indra, 
 
K U SA - S THA LI—K U VERA . 
 
 173 
 
 and that god was so alarmed at his austerities, that he himself 
 became incarnate as Gadhi, son of Kusamba. 
 
 KILSA-STHALI. 1. A city identical with or standing on the 
 same spot as Dwaraka. It was built by Raivata, and was the 
 capital of his kingdom called Anarta. When Raivata went on 
 a visit to the region of Brahma, his city was destroyed by 
 Puwya-janas, i.e., Yakshas or Rakshasas. 2. A city built by Kusa, 
 son of Rama, on the brow of the Vindhyas. It was the capital 
 of Southern Kosala. Also called Kusa-vatL 
 
 KILSA-YATl. The capital of Southern Kosala, built upon 
 the Yindhyas by Kusa, son of Rama. 
 
 KUSHMAYDAS. < Gourds.' A class of demigods or de- 
 mons in the service of #iya. 
 
 KILSTKA. A king who, according to some, was the father 
 of Yiswamitra, or, according to others, the first of the race of 
 Kusikas from whom Gadhi, the father of Yiswamitra descended. 
 
 KUSUMA-P.URA. 4 The ..city of flowers.' PaMi-putra or 
 Patna. 
 
 KUSUMAYUDHA. A name of Kama, or Cupid as the 
 bearer of the bow (dyudha) of flowers (kusuma). 
 
 KUTSA. A Yedic Bishi and author of hymns. He is re- 
 presented as being persecuted by Indra, but on one occasion he 
 was defended by that god against the demon Sushna. It is 
 said that Indra took him to his palace, and that they were so 
 much alike that #achl or Pushpotka^a, Indra's wife, did not 
 know which was her husband. 
 
 KUYALA#WA, KUYALAYASWA. A prince of the 
 Solar race, who, according to the Yislmu Pura^a, had 21,000 
 sons, but the Hari-vansa numbers them only as 100. Attended 
 by his sons he attacked the great Asura, Dhundhu, who lived 
 in a sea of sand, and harassed the devotions of the pious sage 
 Uttanka. They unearthed the demon and slew him, from which 
 exploit Kuvalaswa got the title of Dhundhu-mara, slayer of 
 Dhundhu ; but all his sons except three perished by the fiery 
 breath of the monster. 
 
 KUYALAYAPLDA. An immense elephant, or a demon in 
 elephantine form, belonging to Kansa, and employed by him to 
 trample the boys Knslma and Bala-rama to death. The attempt 
 failed and the elephant was killed. 
 
 KUYERA. In the Yedas, a chief of the evil beings or spirits 
 
174 
 
 KUVERA. 
 
 living in the shades : a sort of Pluto, and called by his patronymic 
 Vaisravana. Later he is Pluto in another sense, as god of wealth 
 and chief of the Yakshas and Guhyakas. He was son of Visravas 
 by Idavirfa, but he is sometimes called son of Pulastya, who was 
 father of Visravas. This is explained by the Maha-bharata, accord- 
 ing to which Kuvera was son of Pulastya, but that sage being 
 offended with Kuvera for his adulation of Brahma, " reproduced 
 the half of himself in the form of Visravas," and had Ravana 
 and other children. (See Visravas.) Kuvera's city is Alaka 
 (also called Prabha, Vasu-dhara, and Vasu-sthali) in the Hima- 
 layas, and his garden Chaitra-ratha on Mandara, one of the spurs 
 of Mount Meru, where he is waited upon by the Kinnaras. 
 Some authorities place his abode on Mount Kailasa in a palace 
 built by Viswa-karma. He was half-brother of Eavana, and, 
 according to the Ramayawa and Maha-bharata, he once had 
 possession of the city of Lanka in Ceylon, which was also built 
 by Viswa-karma, and from which he was expelled by Ravawa. 
 The same authority states that he performed austerities for 
 thousands of years, and obtained the boon from Brahma that he 
 should be immortal, one of the guardian deities of the world, 
 and the god of wealth. So he is regent of the north, and the 
 keeper of gold and silver, jewels and pearls, and all the trea- 
 sures of the earth, besides nine particular Mdhis, or treasures, 
 the nature of which is not well understood. Brahma also gave 
 him the great self-moving aerial car Pushpaka (q.v.). His wife 
 is YakshI, Charvi, or Kauverl, daughter of the Danava Mura. 
 His sons are Mam-griva or Vama-kavi and Nala-kubara or 
 Mayu-raja, and his daughter Mmakshi (fish-eyed). He is repre- 
 sented as a white man deformed in body, and having three legs 
 and only eight teeth. His body is covered with ornaments. 
 He receives no worship. The name Ku-vera, as also the variant 
 Ku-tann, signifies 'vile body,' referring to his ugliness. He is 
 also called Dhana-pati, ' lord of wealth;' Ichchha-vasu, 'who 
 has wealth at will ;' Yaksha-raja, ' chief of the Yakshas ; ' Mayu- 
 raja, ' king of the Kinnaras ; ' Rakshasendra, ' chief of the Rak- 
 shasas ;' Ratna-garbha, 'belly of jewels;' Raja-raja, 'king of 
 kings ;' and Nara-raja, 'king of men' (in allusion to the power 
 of riches). From his parentage he is called Vaisravawa, Paulas- 
 tya, and AirZavirfa or Ailavila. As an especial friend of #iva he 
 is called Isa-sakhi, &c. 
 
LAGHU-KA UMUDi—LAKSHMANA. 
 
 175 
 
 LAGHU-KAUMUDI A modern and very much simplified 
 edition of Pacini's Grammar by Varada Raja. It has been edited 
 and translated by Dr. Ballantyne. 
 
 LAKSHMAiVA.. 1. Son of King Dasa-ratha by his wife Su- 
 mitra. He was the twin brother of #atru-ghna, and the half- 
 brother and especial friend of Rama-chandra. Under the pecu- 
 liar circumstances of his birth, one-eighth part of the divinity 
 of Vishmi became manifest in him. (See Dasa-ratha.) But 
 according to the Adhyatma Ramaya^a, he was an incarnation of 
 #esha. When Rama left his father's court to go to the hermi- 
 tage of Viswamitra, Lakshmawa accompanied him, and after- 
 wards attended him in his exile and in all his wanderings. He 
 was also very attached to Rama's wife Sita, which gave rise to 
 the reproach that the two brothers were husbands of one wife. 
 On one occasion, indeed, Sita reproached Lakshma?za that he 
 did not hasten to rescue Rama from danger, because he wished 
 to obtain herself. His own wife was Urmila, the sister of Sita, 
 and he had two sons, Angada and Chandra-ketu. While Rama 
 and Lakshma^a were living in the wilderness, a Rakshasi 
 named /Surpa-nakha, sister of Rava^a, fell in love with Rama 
 and made advances to him. He jestingly referred her to Laksh- 
 ma^a, who in like manner sent her back to Rama. When she 
 was again repulsed she attacked Sita, whom Rama was obliged 
 to defend. Rama then called upon Lakshmam to disfigure the 
 Rakshasi, and accordingly he cut off her nose and ears. The 
 mutilated female called upon her brother to avenge her, and 
 a fierce war ensued. When Sita was carried off by Ravawa, 
 Lakshma?ia accompanied Rama in his search, and he ably and 
 I bravely supported him in his war against Ravawa. Rama's 
 earthly career was drawing to a close, and Time was sent to 
 inform him that he must elect whether to stay longer on earth, 
 or to return to the place from whence he had come. While 
 they were in conference, the irascible sage Dur-vasas came and 
 demanded to see Rama instantly, threatening him with the ■ 
 most direful curses if any delay were allowed to occur. To save 
 his brother Rama from the threatened curse, but aware of the 
 consequences that would ensue to himself from breaking in upon 
 Rama's interview with Time, he went in and brought Rama out. 
 Lakshmawa knowing his fate, retired to the river #arayu and 
 resigned himself. The gods then showered down flowers upon 
 
176 
 
 LAKSHMI. 
 
 him and conveyed him bodily to heaven. 2. A son of Dur- 
 yodhana, killed by Abhimanyu. 
 
 LAKSHMI. The word occurs in the i&g-veda with the 
 sense of good fortune, and in the Atharva-veda the idea has 
 become personified in females both of a lucky and unlucky char- 
 acter. The Taittiriya Sanhita, as explained by the commenta- 
 tor, makes Lakshmi and Sil to be two wives of Aditya, and the 
 $atapatha Brahmana describes Sil as issuing forth from Pra- 
 japati. 
 
 Lakshmi or Svi in later times is the goddess of fortune, wife 
 of Vishmi, and mother of Kama. The origin ascribed to her by 
 the Kamaya?ia is the one commonly received. According to this 
 legend she sprang, like Aphrodite, from the froth of the ocean, in 
 full beauty with a lotus in her hand, when it was churned by the 
 gods and the Asuras. Another legend represents her as floating 
 on the flower of a lotus at the creation. With reference to this 
 origin, one of her names is Kshirabdhi-tanaya, 4 daughter of the 
 sea of milk. 7 From her connection with the lotus she is called 
 Padma. According to the Puranas, she was the daughter of 
 Bhrigu and Khyati. The Vishnu Purawa says, " Her first 
 birth was the daughter of Bhn'gu by Khyati. It was at a sub- 
 sequent period that she was produced from the sea at the churn- 
 ing of the ocean. . . . When Hari was born as a dwarf, Lakshmi 
 appeared from a lotus (as Padma or Kamala). When he 
 was born as Rama of the race of Bhrigu (or Parasu-rama), she 
 was Dharam. When he was Raghava (Rama-chandra), she was 
 Sita. And when he was Knsrma she became Rukmim. In 
 the other descents of Vishnu she is his associate." One version 
 of the Ramayana also affirms that " Lakshmi, the mistress of 
 the worlds, was born by her own will, in a beautiful fiel 
 opened up by the plough," and received from Janaka the name 
 of Sita. 
 
 Lakshmi is said to have four arms, but she is the type 0 
 beauty, and is generally depicted as having only two. In one 
 hand she holds a lotus. " She has no temples, but being god- 
 dess of abundance and fortune, she continues to be assiduously 
 courted, and is not likely to fall into neglect." Other names 0 
 Lakshmi are Hira, Indira, Jaladhi-ja, ' ocean born Chanchal 
 or Lola, 4 the fickle/ as goddess of fortune ; Loka-mata, ' mothe 
 of the world.' 
 
LA LIT A- VIS TAR A— LING A. 
 
 177 
 
 LALITA-VISTAEA. A work in Sanskrit verse on the 
 life and doctrines of Buddha. It has been printed in the 
 Bibliotheca Indica. 
 
 LANG ALL ' Armed with a ploughshare.' Bala-rama. 
 
 LANKA. 1. The island of Ceylon or its capital city. The 
 city is described in the Ramayawa as of vast extent and of great 
 magnificence, with seven broad moats and seven stupendous 
 walls of stone and metal. It is said to have been built of gold 
 by Yiswa-karma for the residence of Kuvera, from whom it was 
 taken by Rava^a. The Bhagavata Purawa represents that the 
 island was originally the summit of Mount Meru, which was 
 broken off by the god of the wind and hurled into the sea. 2. 
 Name of one of the Sakinis or evil spirits attendant on $iva 
 and Devi. 
 
 LATA. A country comprising Kandesh and part of Guze- 
 rat about the Mhye river. It is also called Lar, and is the 
 Aaoixri of Ptolemy. 
 
 ' LA^YAYANA. Author of a Sutra work. It has been 
 printed in the Bibliotheca Indica. 
 
 LAY A. One of the twin sons of Rama and Sita. He 
 reigned at SravastL See Rama. 
 
 LAYAA^A. A Rakshasa, son of Madhu by Kumbhlnasi, the 
 sister of Ravawa and daughter of Yisravas. He inherited from 
 his father an invincible trident which had been presented to 
 him by $iva. He was surprised without his weapon and killed 
 by Satru-ghna. Lavaca was king of Mathura and Satru-ghna 
 succeeded him. 
 
 LIKHITA. Author of a Dharma-sastra or code of law. 
 
 LlLAYATl. < Charming.' The fanciful title of that chapter 
 of Bhaskara's Siddhanta-siromam which treats of arithmetic 
 and geometry. It has been translated by Colebrooke and Dr. 
 Taylor, and the text has been printed. 
 
 LINGA, LINGAM. The male organ. The phallus. The 
 symbol under which Siva is universally worshipped. It is of 
 comparatively modern introduction and is unknown to the Yedas, 
 but it receives distinct notice in the Maha-bharata. "The 
 emblem — a plain column of stone, or sometimes a cone of 
 plastic mud — suggests no offensive ideas. The people call it 
 Siva or Maha-deva, and there's an end." In the Siva PuraTia, 
 and in the Nandi Upa-purawa, Siva is made to say, " I am 
 
 M 
 
i 7 8 
 
 LING A — L INGA PURANA. 
 
 omnipresent, but I am especially in twelve forms and places." 
 These are the twelve great Lingas, which are as follow : — 
 
 1. Soma-ndtha. 'Lord of the moon/ At Somnath Pattan, a 
 city which still remains in Guzerat. This was the celebrated 
 " idol " destroyed by Mahmud of GhaznL 
 
 2. Mallikdrjuna or Srl-saila. 'The mountain of Sri.' On a 
 mountain near the river Knslma. 
 
 3. Mahd-hlla, Mahd-kdleswara. At Ujjain. Upon the capture 
 of Ujjain in the reign of Altamsh, 1231 A.D., this deity of stone 
 was carried to Delhi and there broken up. 
 
 4. OmJcdra. This is also said to have been at Ujjain, but it 
 is probably the shrine of Mahadeva at Omkara Mandhatta, on 
 the Narmada. 
 
 5. Amareswara. ' God of gods/ This is also placed at Ujjain. 
 
 6. Vaidya-ndtha. ' Lord of physicians.' At Deogarh in Bengal. 
 The temple is still in being, and is a celebrated place of pil- 
 grimage. 
 
 7. Bdmesa or Bdmeswara. 6 Lord of Kama.' On the island of 
 Eamisseram, between the continent and Ceylon. This Lingam, 
 whose name signifies ' Rama's lord,' is fabled to have been set 
 up by Kama. The temple is still in tolerable repair, and is one 
 of the most magnificent in India. 
 
 8. Blilma Sankara. In Dakini. This is in all probability the 
 same with Bhimeswara, a Lingam worshipped at Dracharam, in 
 the Eajamahendii (Rajamundry) district, and there venerated as 
 one of the twelve. 
 
 9. Visweswara. 'Lord of all.' At Benares. It has been for 
 many centuries the chief object of worship at Benares. Also 
 called Jyotir-lingam. 
 
 10. Tryambaka, Tryaksha. 6 Tri-ocular.' On the banks of the 
 Gomati. 
 
 11. Gautamem. f Lord of Gautama.' 
 
 12. Keddresa, Keddra-ndtha. In the Himalaya. The deity is 
 represented as a shapeless mass of rock. 
 
 Naga-natha or Naga-nathesa and Vameswara are other names, 
 probably of No. 6 and No. 11. 
 
 LINGA PURAiVA. " Where Maheswara (Siva), present in 
 the Agni Linga, explained (the objects of life), virtue, wealth, 
 pleasure, and final liberation, at the end of the Agni Kalpa, that 
 Purawa, consisting of 1 1,000 stanzas, was called the Linga by 
 
L'OHA -MUKHA S—L OKA . 
 
 179 
 
 Brahma himself." The work conforms accurately enough to 
 this description. " Although the Linga holds a prominent place 
 in this Purawa, the spirit of the worship is as little influenced 
 by the character of the type as can well he imagined. There is 
 nothing like the phallic orgies of antiquity : it is all mystical 
 and spiritual. The work has preserved, apparently, some #aiva 
 legends of an early date, but the greater part is ritual and mysti- 
 cism of comparatively recent introduction." — Wilson. It is not 
 likely that this Purawa is earlier than the eighth or ninth cen- 
 tury. This Pura^a has been lithographed in Bombay. 
 
 LOHA-MUKHAS. 'Iron-faced men/ Described in the 
 Maha-bharata as swift, one-footed, undecaying, strong men-eaters. 
 
 LOKA. A world, a division of the universe. In general 
 the tri-loka or three worlds are heaven, earth, and hell. Another 
 classification enumerates seven, exclusive of the infernal regions, 
 also seven in number which are classed under Patala. The 
 upper worlds are : — (1.) Bhur-loka, the earth. (2.) Bhuvar-loka, 
 the space between the earth and the sun, the region of the 
 Munis, Siddhas, &c. (3.) Swar-loka, the heaven of Indra, be- 
 tween the sun and the polar star. (4.) Mahar-loka, the usual 
 abode of Bhngu and other saints, who are supposed to be co- 
 existent with Brahma. During the conflagration of these lower 
 worlds the saints ascend to the next, or (5.) Jana-loka, which 
 is described as the abode of Brahma's sons, Sanaka, Sananda, 
 and SanaVkumara. Above this is the (6.) Tapar loka, where the 
 deities called Yairagls reside. (7.) Satya-loka or Brahma- 
 loka, is the abode of Brahma, and translation to this world 
 exempts beings from further birth. The first three worlds are 
 destroyed at the end of each kalpa, or day of Brahma; the 
 last three at the end of his life, or of a hundred of his years ; 
 the fourth loka is equally permanent, but is uninhabitable from 
 heat at the time the first three are burning. Another enumeration 
 calls the seven worlds earth, sky, heaven, middle region, place 
 of birth, mansion of the blest, and abode of truth ; placing the 
 sons of Brahma in the sixth division, and stating the fifth, or 
 Jana-loka, to be that where animals destroyed in the general 
 conflagration are born again. The Sankhya and Yedanta schools 
 of philosophy recognise eight lokas or regions of material exist- 
 ence : — (1.) Brahma-loka, the world of the superior deities; 
 (2.) Pitri-loka, that of the Pitns, JKshis, and Prajapatis ; (3.) 
 
1 80 L OKAL OKA —L OMA -HA RSHA NA. 
 
 Soma-loka, of the moon and planets; (4.) Indra-loka, of the 
 inferior deities; (5.) Gandharva-loka, of heavenly spirits ; (6.) 
 Rakshasa-loka, of the Rakshasas ; (7.) Yaksha-loka, of the 
 Yakshas ; (8.) Pisacha-loka, of the Pisachas or imps and fiends. 
 
 LOKALOK A. 6 A world and no world,' A fabulous belt 
 of mountains bounding the outermost of the seven seas and 
 dividing the visible world from the regions of darkness. It is 
 " ten thousand yojanas in breadth, and as many in height, and 
 beyond it perpetual darkness invests the mountains all around, 
 which darkness is again encompassed by the shell of an egg." 
 It is called also Chakra-varfa or Chakra-vala. 
 
 LOKA-PALAS. Supporters or guardians of the world. 
 The guardian deities who preside over the eight points of the 
 compass, i.e., the four cardinal and four intermediate points of 
 the compass : — (1.) Indra, east ; (2.) Agni, south-east ; (3.) Yama, 
 south; (4.) Surya, south-west; (5.) Varum, west; (6.) Vayu, 
 north-west; (7.) Kuvera, north; (8.) Soma, north-east. Mrriti 
 is by some substituted for No. 4, and Pnthivi or Siva, especially 
 in his form Isana, for No. 8. Each of these guardian deities 
 has an elephant who takes part in the defence and protection of 
 the quarter, and these eight elephants are themselves called 
 Loka-palas : — (1.) Indra's elephant at the east is Airavata. He 
 is also called Abhra-matanga, 6 elephant of the clouds ; ' Arka- 
 sodara, ' brother of the sun ; ' Naga-malla, 4 the fighting ele- 
 phant;' Sada-dana, 'always in rut;' Madambara, ■ covered with 
 ichor.' His wife's name is Abhramu. (2.) Agni's elephant at 
 the south-east is Vunchiika and his female Kapila. (3.) Yama's 
 at the south is Vamana and his female Pingala. (4.) Surya's at 
 the south-west is Kumuda and his female is Anupama. (5.) 
 VaiTma's at the west is Anjana, whose female is Anjanavati. 
 (6.) Vayu's at the north-west is Pushpa-danta, whose female is 
 #ubha-danti. (7.) Kuvera's at the north is Sarva-bhauma ; and 
 (8.) Soma's elephant at the north-east is Su-pratlka. The two 
 other females are Anjana and Tamra-karm, whose spouses are 
 doubtful. Anjanavati is sometimes assigned to Su-pratika. In 
 the Ramaya?za (t.) Indra's eastern elephant is called Virfipaksha; 
 (2.) Varima' s elephant at the west, Saumanasa; (3.) Yama's at 
 the south is Maha-padma, and (4.) Kuvera's at the north is 
 Hima-paftcZara. 
 
 LOMA-HARSHAiyA (or Roma-harshawa). A bard or pane- 
 gyrist who first gave forth the Pura?zas. 
 
LOMA-PADA—MADHA VA. 
 
 281 
 
 LOMA-PADA (or Koma-pada). A king of Anga, chiefly 
 remarkable for his connection with i£ishya-mnga (q.v.). 
 
 LOPAMUDKA. A girl whom the sage Agastya formed 
 from the most graceful parts of different animals and secretly 
 introduced into the palace of the king of Yidarbha, where the 
 child was believed to be the daughter of the king. Agastya 
 had made this girl with the object of having a wife after his 
 own heart, and when she was marriageable he demanded her 
 hand. The king was loath to consent, but was obliged to yield, 
 and she became the wife of Agastya. Her name is explained 
 as signifying that the animals suffered loss (lopa) by her engross- 
 ing their distinctive beauties (mudrd), as the eyes of the deer, 
 &c. She is also called Kaushltaki and Vara-prada. A hymn in 
 the Big- veda is attributed to her. 
 
 MAD A. 'Intoxication.' Described in the Maha-bharata as 
 " a fearful open-mouthed monster, created by the sage Chyavana, 
 having teeth and grinders of portentous length, and jaws one 
 of which enclosed the earth and the other the sky," who got 
 Indra and the other gods into his jaws "like fishes in the 
 mouth of a sea monster." 
 
 MADAYANTl. Wife of King Saudasa or Kalmasha-pada. 
 She was allowed to consort with the sage YasisMia. According 
 to soma this was a meritorious act on the king's part and a favour 
 to Vasish/ha ; according to others it was for the sake of obtaining 
 progeny. See Kalmasha-pada. 
 
 MAD HAY A. A nanie of Krishna, or Yisbmu. 
 
 MAD HAY A, MADHAYACHAKYA. A celebrated scholar 
 • and religious teacher. He was a native of Tuluva, and became 
 prime minister of Yira Bukka Kay a, king of the great Hindu 
 state of Yijaya-nagara, who lived in the fourteenth century. He 
 was brother of Sayawa, the author of the great commentary on 
 the Yeda, in which work Maclhava himself is believed to have 
 shared. Wilson observes, " Both the brothers are celebrated as 
 scholars, and many important works are attributed to them ; 
 not only scholia on the Sanhitas and Brahmawas of the Yedas, 
 but original works on grammar and law ; the fact no doubt 
 being, that they availed themselves of those means which 
 their situation and influence secured them, and en^loyed the 
 most learned Brahmans they could attract to Yijaya-nagara 
 upon the works which bear their names, and to which they 
 contributed their own labour and learning; their works were 
 
1 82 MADHA VI—MADHYANDINA. 
 
 therefore compiled under peculiar advantages, and are deservedly 
 held in the highest estimation." Among the works of Mad- 
 hava are the Sarva-darsana-sangraha and the Sankshepa #ankara- 
 vijaya. Madhava was a worshipper of Yistmu, and as a re- 
 ligious philosopher he held the doctrine of dwaita or dualism, 
 according to which the supreme soul of the universe and the 
 human soul are distinct. Thus he was opposed to the teaching 
 of Sankaracharya, who was a follower of *Siva, and upheld the 
 Yedanta doctrine of a-dwaita, " no duality," according to which 
 God and soul, spirit and matter, are all one. 
 MADHA Yl. A name of Lakshmi. 
 
 MADHU. 1. A demon slain by Knshwa. (See Kai/abha.) 
 2. Another, or the same demon, said to have been killed by 
 /Satru-ghna. 
 
 MADHU-CHHANDAS. A son of Yiswamitra, who had 
 fifty sons older and fifty younger than this one ; but they are 
 spoken of as " a hundred sons." He is the reputed author of 
 some hymns of the J?ig-veda. 
 
 MADHU-KAaSA. Described in the Atharva-veda as "the 
 brilliant grand-daughter of the Maruts, the mother of the Adityas, 
 the daughter of the Yasus, the life of creatures, and the centre 
 of immortality." She " sprang from the sky, the earth, the air, 
 the sea, fire, and wind ; " and it is added, " all creatures, worship- 
 ping her who dwells in immortality, rejoice in their hearts." 
 
 MADHTJEANIRUDDHA. A drama in eight acts by £a- 
 yani Chandra /Sfekhara. It is quite a modern work. " The sub- 
 ject is the secret loves of Usha, daughter of the Asura Bawa 
 and Aniruddha, grandson of Krishna. The piece abounds too 
 much with description to be a good play ; the style has con- 
 siderable merit." — Wilson. 
 
 MADHU-SUDANA. 4 Slayer of Madhu.' A name of Krishna. 
 
 MADHYA-DESA. The middle country, described by Manu 
 as " the tract situated between the Himavat and the Yindhya 
 ranges to the east of Yinasana and to the west of Prayaga 
 (Allahabad)." Another authority makes it the Doab. 
 
 MADHYANDINA. A Yedic school, a subdivision/ of the 
 Yajasaneyi school, and connected with the /Satapatha Erah- 
 mawa. It had also its own system of astronomy, and obtained 
 its name from making noon (madhya-dina) the starting-point of 
 the planetary movements. 
 
MA DIRA — MA HA-BHARA TA. 
 
 MADIRA. A name of Varum, wife of Varima, and goddess 
 of wine. 
 
 MADRA. Name of a country and people to the north-west 
 of Hindustan. Its capital was #akala, and the territory ex- 
 tended from the Biyas to the Chinab, or, according to others, 
 as far as the Jhilam. 
 
 MADEI A sister of the king of the Madras, and second 
 wife of Vandu, to whom she bore twin-sons, Nakula and Saha- 
 deva ; but the Aswins are alleged to have been their real father. 
 She became a sati on the funeral pile of her husband. 
 
 MAGADHA. The country of South Bihar, where the Pali 
 language was spoken. 
 
 MAGHA. A poet, son of Dattaka, and author of one of the 
 great artificial poems called, from its subject, #isupala-badha, or, 
 from its author, Magha-kavya. 
 
 MAGHA VAT, MAGHA VAK A name of Inclra. 
 
 MAHA-BALI. A title of the dwarf Bali, whose city is 
 called Maha-bali-pura, which name is applied to the Tamil 
 " Mamallai-pura," or Seven Pagodas near Madras. See Bali. 
 
 MAHA-BHARATA. < The great (war of the) Bharatas.' 
 The great epic poem of the Hindus, probably the longest in the 
 world. It is divided into eighteen jparvas or books, and con- 
 tains about 220,000 lines. The poem has been subjected to 
 much modification and has received numerous comparatively 
 moderr? additions, but many of its legends and stories are of 
 Vedic character and of great antiquity. They seem to have long 
 existed in a scattered state, and to have been brought together 
 at different times. Upon them have been founded many of the 
 poems and dramas of later days, and among them is the story 
 of Rama, upon which the Ramayana itself may have been based. 
 According to Hindu authorities, they were finally arranged and 
 reduced to writing by a Brahman or Brahmans. There is a 
 good deal of mystery about this, for the poem is attributed to 
 a divine source. The reputed author was Krishna Dwaipayana, 
 the Vyasa, or arranger, of the Vedas. He is said to have taught 
 the poem to his pupil Vaisampayana, who afterwards recited it 
 at a festival to King Janamejaya. The leading subject of the 
 poem is the great war between the Kauravas and Pandavas, who 
 were descendants, through Bharata, from Puru, the great an- 
 cestor of one branch of the Lunar race. The object of the 
 
MAHA-BHARA TA. 
 
 great struggle was the kingdom whose capital was Hastina-pura 
 (elephant city), the ruins of which are traceable fifty-seven miles 
 north-east of Delhi, on an old bed of the Ganges. 
 
 Knshwa Dwaipayana Vyasa is not only the author of the poem, 
 but the source from whom the chief actors sprung. He was the 
 son of the Bishi Parasara by a nymph named Satyavati, who, 
 although she had given birth to a son, remained a virgin. There 
 was a king, a descendant of Bharata, named SSntanu, who had 
 a son called #antavana, better known as Bhishma. In his old 
 age $antanu wished to marry again, but the hereditary rights of 
 Bhishma were an obstacle to his obtaining a desirable match. 
 To gratify his father's desire, Bhishma divested himself of all 
 rights of succession, and $antanu then married Satyavati. She 
 bore him two sons, the elder of whom, Chitrangada, succeeded 
 to the throne, but was soon killed in battle by a Gandharva 
 king who bore the same name. Vichitra-vlrya, the younger, 
 succeeded, but died childless, leaving two widows, named Am- 
 bika and Ambalika, daughters of a king of KasL Satyavati 
 then called on Knslma Dwaipayana Vyasa to fulfil the law, and 
 raise up seed to his half-brother. Vyasa had lived the life of 
 an anchorite in the woods, and his severe austerities had made 
 him terrible in appearance. The two widows were so frightened 
 at him that the elder one closed her eyes, and so gave birth to 
 a blind son, who received the name of Dhnta-rashira ; and the 
 younger turned so pale that her son was called Pam?a, c the 
 pale.' Satyavati wished for a child without blemish, but the 
 elder widow shrank from a second association with Vyasa, and 
 made a slave girl take her place. From this girl was born a 
 son who was named Vidura. These children were brought up by 
 their uncle Bhishma, who acted as regent. When they became 
 of age, Dhrita-rashira was deemed incapable of reigning in con- 
 sequence of his blindness, and ¥&ndu came to the throne. The 
 name TRndu. has suggested a suspicion of leprosy, and either 
 through that, or in consequence of a curse, as the poem states, 
 he retired to the forest, and Dhnta-rashfra then became king. 
 
 'Pa l ndu had two wives, Kunti or Pritha, daughter of Sura, king 
 of the #ura-senas, and Madri, sister of the king of the Madras ; 
 but either through disease or the curse passed upon him, he did 
 not consort with his wives. He retired into solitude in the 
 Himalaya mountains, and there he died ; his wives, who accom- 
 
MA HA-BHARA TA. 
 
 panied him having borne him five sons. The paternity of these 
 children is attributed to different gods, but Pa^u acknowledged 
 them, and they received the patronymic of Pa^ava. Kunti was 
 the mother of the three elder sons, and Madrl of the two younger. 
 Yudhi-shfliira (firm in fight), the eldest, was son of Dharma, the 
 judge of the dead, and is considered a pattern of manly firmness, 
 justice, and integrity. Bhnna or Bhlma-sena (the terrible), the 
 second, was son of Vayu, the god of the wind. He was noted 
 for his strength, daring, and brute courage ; but he was coarse, 
 choleric, and given to vaunting. He was such a great eater that 
 he was called Vrikodara, ' wolf's belly/ Arjuna (the bright or 
 silvery), the third, was son of Indra, the god of the sky. He is 
 the most prominent character, if not the hero, of the poem. He 
 was brave as the bravest, high-minded, generous, tender-hearted, 
 and chivalric in his notions of honour. Nakula and Saha-deva, 
 the fourth and fifth sons, were the twin children of Madrl by the 
 Aswini Kumaras, the twin sons of Surya, the sun. They were 
 brave, spirited, and amiable, but they do not occupy such pro- 
 minent positions as their elder brothers. 
 
 Dhrita-rashira, who reigned at Hastina-pura, was blind. By 
 his wife Gandhari he had a hundred sons, and one daughter 
 named DuA-sala. This numerous offspring was owing to a bless- 
 ing from Vyasa, and was produced in a marvellous way. (See 
 Gandhari.) Prom their ancestor Kuru these princes were known 
 as the Kauravas. The eldest of them, Dur-yodhana (hard to 
 subdue), was their leader, and was a bold, crafty, malicious man, 
 an embodiment of all that is bad in a prince. While the Pa^iu 
 princes were yet children, they, on the death of their father, 
 were brought to Dhnta-rashfra, and presented to him as his 
 nephews. He took charge of them, showed them great kindness, 
 and had them educated with his own sons. Differences and dis- 
 likes soon arose, and the juvenile emulation and rivalry of the 
 princes ripened into bitter hatred on the part of the Kauravas. 
 This broke into an open flame when Dhnta-rashira nominated 
 Yudhi-shftiira as his Yuva-raja or heir-apparent. The jealousy 
 and the opposition of his sons to this act was so great that 
 Dhnta-rashfra sent the Pamfavas away to Yarawavata, where 
 they dwelt in retirement. While they were living there Dur- 
 yodhana plotted to destroy his cousins by setting fire to their 
 house, which he had caused to be made very combustible All 
 
MAHA-BHARA TA. 
 
 the five brothers were for a time supposed to have perished in 
 the fire, but they had received timely warning from Vidura, and 
 they escaped to the forest, where they dressed and lived in dis- 
 guise as Brahmans upon alms. 
 
 While the Paw/a vas were living in the forest they heard that 
 Draupada, king of the Panchalas, had proclaimed a swayam-vara, 
 at which his daughter Draupadi was to select her husband from 
 among the princely and warlike suitors. They went there, still 
 disguised as Brahmans. Arjuna bent the mighty bow which 
 had defied the strength of the Kauravas and all other compe- 
 titors, and the Pam?avas were victorious over every opponent. 
 They threw off their disguise, and Draupadi was won by Arjuna. 
 The brothers then conducted Draupadi to their home. On their 
 arrival they told their mother Kunti that they had made a great 
 acquisition, and she unwittingly directed them to share it among 
 them. The mother's command could not be evaded, and Vyasa 
 confirmed her direction ; so Draupadi became the wife in com- 
 mon of the five brothers, and it was arranged that she should 
 dwell for two days in the house of each of the five* brothers in 
 succession. This marriage has been justified by a piece of 
 special pleading, which contends that the five princes were all 
 portions of one deity, and therefore only one distinct person, to 
 whom a woman might lawfully be married. 
 
 This public appearance made known the existence of the 
 Pamfctvas. Their uncle Dhrita-rashira recalled them to iiis court 
 and divided his kingdom between his own sons and them. His 
 sons received Hastina-pura, and the chief city given to his 
 nephews was Indra-prastha on the river Yamuna, close to the 
 modern Delhi, where the name still survives. The close proxi- 
 mity of Hastina-pura and Indra-prastha shows that the territory 
 of Dhnta-rashfra must have been of very moderate extent. The 
 reign of Yudhi-shftiira was a pattern of justice and wisdom. 
 Having conquered many countries, he announced his intention 
 of performing the Raja-suya sacrifice, thus setting up a claim to 
 universal dominion, or at least to be a king over kings. This 
 excited still more the hatred and envy of the sons of Dhnta- 
 rashira, who induced their father to invite the Pa?zf?avas to 
 Hastina-pura. The Kauravas had laid their plot, and insidiously 
 prevailed upon Yudhi-sh/hira to gamble. His opponent was 
 #akuni, uncle of the Kaurava princes, a great gambler and a 
 
MAHA-BHARA TA. 
 
 1S7 
 
 cheat. Yudhi-sMiira lost his all : his wealth, his palace, his king- 
 dom, his brothers, himself, and, last of all, their wife. Draupadi 
 was "brought into the assembly as a slave, and when she rushed 
 out she was dragged back again by her hair by Du/i-sasana, an 
 insult for which Bhima vowed to drink his blood. Dur-yodhana 
 also insulted her by seating her upon his thigh, and Bhima 
 vowed that he would smash that thigh. Both these vows he 
 afterwards performed. Through the interference and commands 
 of Dhnta-rasbira the possessions of Yudhi-sh/hira were restored 
 to him. But he was once more tempted to play, upon the con- 
 dition that if he lost he and his brothers should pass twelve 
 years in the forest, and should remain incognito during the 
 thirteenth year. He was again the loser, and retired with his 
 brothers and wife into exile. In the thirteenth year they en- 
 tered the service of the king of Yira/a in disguise — Yudhi-sh/hira 
 as a Brahman skilful as a gamester ; Bhima as a cook ; Arjuna 
 as a eunuch and teacher of music and dancing; Nakula as a 
 horse-trainer ; and Saha-deva as a herdsman. Draupadi also took 
 service as attendant and needlewoman of the queen, Su-desrma. 
 The five princes each assumed two names, one for use among 
 themselves and one for public use. Yudhi-sh£hira was Jaya in 
 private, Kanka in public ; Bhima was Jayanta and Ballava ; 
 Arjuna was Yijaya and Bnhan-nala ; Nakula was Jaya-sena and 
 Granthika; Saha-deva was Jayad-bala and Arish^a-nemi, aYaisya. 
 The bSauty of Draupadi attracted Kichaka, brother of the queen, 
 and the chief man in the kingdom. He endeavoured to seduce 
 her, and Bhima killed him. The relatives of Kichaka were about 
 to burn Draupadi on his funeral pile, but Bhima appeared as a 
 wild Gandharva and rescued her. The brothers grew in favour, 
 and rendered great assistance to the king in repelling the attacks 
 of the king of Trigartta and the Kauravas. The time of exile being 
 expired, the princes made themselves known, and Abhimanyu, 
 son of Arjuna, received Uttara, the king's daughter, in marriage. 
 
 The Paw^avas now determined to attempt the recovery of 
 their kingdom. The king of Yira7a became their firm ally, and 
 preparations for the war began. Allies were sought on all sides. 
 Krishna and Bala-rama, being relatives of both parties, were re- 
 luctant to fight. Krishna conceded to Arjuna and Dur-yodhana 
 the choice of himself unarmed or of a large army. Arjuna chose 
 Krishna, and Dur-yodhana joyfully accepted the army. Knsrma 
 
i8S 
 
 MAHA-BHARA ta. 
 
 agreed to act as charioteer of his especial friend Arjuna. It was 
 in this capacity that he is represented to have spoken the divine 
 song Bhagavad-glta, when the rival armies were drawn up for 
 battle at Kuru-kshetra, a plain north of Delhi. Many battles 
 follow. The army of Dur-yodhana is commanded in succession 
 by his great-uncle Bhishma, Dro?za his military preceptor, Kama, 
 king of Anga, and Salya, king of Madra and brother of Madri. 
 Bhishma was wounded by Arjuna, but survived for a time. All 
 the others fell in succession, and at length only three of the 
 Kuru warriors — Kn'pa, Aswatthaman, and Krita-varma — were 
 left alive with Dur-yodhana. Bhlma and Dur-yodhana fought in 
 single combat with maces, and Dur-yodhana had his thigh broken 
 and was mortally wounded. The three surviving Kauravas fell 
 by night upon the camp of the Paft^avas and destroyed five 
 children of the Pa^^avas, and all the army except the five bro- 
 thers themselves. These five boys were sons of Draupadi, one 
 by each of the five brothers. Yudhi-shihira's son was Prati- 
 vindhya, Bhima's was /Stuta-soma, Arjuna's was $ruta-kirtti, 
 Nakula's was /Satanika, and Saha-deva's was &uta-karman. 
 Yudhi-sh^hira and his brothers then went to Hastina-pura, and 
 after a reconciliation with Dhn'ta-rash/ra, Yudhi-shftiira was 
 crowned there. But he was greatly depressed and troubled at 
 the loss of kindred and friends. Soon after he was seated on 
 the throne, the Aswa-medha sacrifice was performed with great 
 ceremony, and the Pawrfavas lived in peace and prosperity. 
 
 The old blind king Dhrita-rash/ra could not forget or forgive 
 the loss of his sons, and mourned especially for Dur-yodhana. 
 Bitter reproaches and taunts passed between him and Bhima ; 
 at length he, with his wife Gandhari, with Kunti, mother of 
 the PaT^avas, and with some of his ministers, retired to a 
 hermitage in the woods, where, after two years' residence, they 
 perished in a forest fire. Deep sorrow and remorse seized 
 upon the Pa^avas, and after a while Yudhi-sh/hira abdicated 
 his throne and departed with his brothers to the Himalayas, in 
 order to reach the heaven of Indra on Mount Meru. A dog 
 followed them from Hastina-pura. The story of this journey is 
 full of grandeur and tenderness, and has been most effectively 
 rendered into English by Professor Goldstucker. Sins and 
 moral defects now prove fatal to the pilgrims. First fell Drau- 
 padi : "too great was her love for Arjuna." Next Saha-deva : 
 "he esteemed none equal to himself." Then Nakula : "ever 
 
MA HA-BHARA TA . 
 
 was the thought in his heart, There is none equal in heauty to 
 me." Arjuna's turn came next : "In one day I could destroy all 
 my enemies." " Such was Arjuna's boast, and he falls, for he 
 fulfilled it not." When Bhima fell he inquired the reason of his 
 fall, and he was told, " When thou gazedst on thy foe, thou hast 
 cursed him with thy breath ; therefore thou fallest to-day." 
 Yudhi-sh/hira went on alone with the dog until he reached the 
 gate of heaven. He was invited by Indra to enter, but he 
 refused unless his brothers and Draupadi were also received. 
 "Not even into thy heaven would I enter if they were not 
 there." He is assured that they are already there, and is again 
 told to enter "wearing his body of flesh." He again refuses 
 unless, in the words of Pope, " admitted to that equal sky, his 
 faithful dog shall bear him company." Indra expostulates in 
 vain. " Never, come weal or come woe, will I abandon yon 
 faithful dog." He is at length admitted, but to his dismay he 
 finds there Dur-yodhana and his enemies, but not his brothers or 
 Draupadi. He refuses to remain in heaven without them, and 
 is conducted to the jaws of hell, where he beholds terrific sights 
 and hears wailings of grief and anguish. He recoils, but well- 
 known voices implore him to remain and assuage their sufferings. 
 He triumphs in this crowning trial, and resolves to share the 
 fate of his friends in hell rather than abide with their foes in 
 heaven. Having endured this supreme test, the whole scene is 
 shown^o be the effect of maya or illusion, and he and his brothers 
 and friends dwell with Indra in full content of heart for ever. 
 
 Such is the leading story of the Maha-bharata, which no 
 doubt had a basis of fact in the old Hindu traditions. Different 
 poets of different ages have added to it and embellished it by 
 the powers of their imagination. Great additions have been 
 made in later times. The Ehagavad-gita and the episode of 
 Nala, with some others, are the productions of later writers ; the 
 Hari-vansa, which affects to be a part of the Maha-bharata, is 
 of still later date, and besides these, it cannot be doubted that 
 numerous interpolations, from single verses to long passages, have 
 been made to uphold and further the religious opinions of sects and 
 individuals. To use the words of Max Muller, "The epic character 
 of the story has , throughout been changed and almost obliterated 
 by the didactic tendencies of the latest editors, who were clearly 
 Brahmans brought up in the strict school of the laws of Manu." 
 
 The date of the Maha-bharata is very uncertain, and is at best 
 
i go 
 
 MA HA-BHARA TA . 
 
 a matter of conjecture and deduction. As a compiled work it is 
 generally considered to be about a century later in date than the 
 Bamayawa, though there can be no doubt that the general thread 
 of the story, and the incidents directly connected with it, belong 
 to a period of time anterior to the story and scenes of that epic. 
 The fact that the scene of the Maha-bharata is in Upper India, 
 while that of the Eamaya^a is in the Dakhin and Ceylon, is of 
 itself sufficient to raise a strong presumption in favour of the 
 superior antiquity of the former. Weber shows that the Maha- 
 bharata was known to Dion Chrysostom in the second half of the 
 first century a. d. ; and as Megasthenes, who was in India about 
 315 B.C., says nothing about the epic, Weber's hypothesis is that 
 the date of the Maha-bharata is between the two. Professor 
 Williams believes that " the earliest or pre-brahmanical composi- 
 tion of both epics took place at a period not later than the fifth 
 century B.C.," but that "the first orderly completion of the two 
 poems in their Brahmanised form may have taken place in the 
 case of the Eamaya^a about the beginning of the third century 
 B.C., and in the case of the Maha-bharata still later." Lassen 
 thinks that three distinct arrangements of the Maha-bharata are 
 distinctly traceable. The varied contents of the Maha-bharata 
 and their disjointed arrangement afford some warrant for these 
 opinions, and although the Bamaya^a is a compact, continuous, 
 and complete poem, the professed work of one author, there are 
 several recensions extant which differ considerably from each 
 other. Taking a wide interval, but none too wide for a matter of 
 such great uncertainty, the two poems may be considered as having 
 assumed a complete form at some period in the six centuries pre- 
 ceding the Christian era, and that the Eamaya?za had the priority. 
 The complete text of the Maha-bharata has been twice printed in 
 India, and a complete translation in French by Fauche has been 
 interrupted by his death. But M. Fauche's translations are not 
 in much repute. This particular one, says Weber, "can only 
 pass for a translation in a very qualified sense." Many episodes 
 and portions of the poem have been printed and translated. The 
 following is a short epitome of the* eighteen books of the Maha- 
 bharata : — 
 
 1. Adi-parva, introductory book." Describes the genealogy 
 of the two families, the birth and nurture of Dhnta-rashira and 
 Paw^u, their marriages, the births of the hundred sons of the 
 former and the five of the latter, the enmity and rivalry between 
 
MAHA-BHARA TA. 
 
 191 
 
 the young princes of the two branches, and the winning of 
 Draupadi at the swayam-vara. 
 
 2. Sabhd-parva, ' Assembly book.' The assembly of the 
 princes at Hastina-pura when Yudhi-shihira lost his kingdom 
 and the Pa^avas had to retire into exile. 
 
 3. Vana-parva, ' Forest chapter.' The life of the Paw^avas in 
 the Kamyaka forest. This book is one of the longest and con- 
 tains many episodes : among them the story of JSTala, and an 
 outline of the story of the Eamaya^a. 
 
 4. Virdtaparva, 'Virata chapter.' Adventures of the Para£- 
 avas in the thirteenth year of their exile, while they were in the 
 service of King Yira/a. 
 
 5. Udyogaparva, 'Effort book.' The preparations of both 
 sides for war. 
 
 6. Bhishma-parva, 'Book of Bhishma.' The battles fought 
 while Bhishma commanded the Kaurava army. 
 
 7. Drona-parva, ' The Book of Drcma.' Diom's command of 
 the Kaurava army. 
 
 8. Kama-parva, ' Book of Kama.' Kama's command and his 
 death at the hands of Arjuna. 
 
 9. Salya-parva, 'Book of #alya.' £alya's command, in which 
 Dur-yodhana is mortally wounded and only three Kauravas are 
 left alive. 
 
 10. Sauptika-parva, 'Nocturnal book.' The night attack of 
 the thre« surviving Kauravas on the Pa^rfava camp. 
 
 11. Strl-parva, 'Book of the women.' The lamentations of 
 Queen Gandhari and the women over the slain. 
 
 1 2. Sdntiparva, * ' Book of consolation. ' A long and diffuse 
 didactic discourse by Bhishma on the morals and duties of kings, 
 intended to assuage the grief of Yudhi-sh/hira. 
 
 13. Anusdsana-parvq, 'Book of precepts.' A continuation of 
 Bhishma's discourses and his death. 
 
 14. Aswa-medhikaparva, ' Book of the Aswa-medha.' Yudhi- 
 sh/hira's performance of the horse sacrifice. 
 
 15. Asrama-parva, 'Book of the hermitage.' The retirement 
 of Dhnta-rashfra, Gandhari, and Kunti to a hermitage in the 
 woods, and their death in a forest fire. 
 
 16. Mausala-parva, 'Book of the clubs.' The death of 
 Krishna and Bala-rama, the submersion of Dwaraka by the sea, 
 and the mutual destruction of the Yadavas in a fight with clubs 
 (musala) of miraculous origin. 
 
192 
 
 MAHA-BHARA ta. 
 
 17. Malid-prasthdnika-parva, ' Book of the great journey.' 
 Yudhi-sh ftdra's abdication of the throne, and his departure with 
 his brothers towards the Himalayas on their way to Indra's 
 heaven on Mount Meru. 
 
 18. Swargdrohcma-parva, 'Book of the ascent to heaven.' 
 Entrance into heaven of Yudhi-shihira and his brothers, and of 
 their wife Draupadl. 
 
 The Hari-va/zsa (q.v.), detailing the genealogy, birth, and life 
 of Knslma at great length, is a supplement of much later date. 
 
 GENEALOGY OF THE KAURAVAS AND PAiVDAVAS. 
 Atri, the Rishi. 
 
 Soma (Chandra or Indu), the Moon. 
 Budha. 
 
 . 1 
 
 Ay a. 
 
 I 
 
 Nahusha. 
 
 I 
 
 Devayani + Yayati + Sarmishtfha. 
 
 1 
 
 Yddavas. 
 
 Yadu (and another son). 
 I 
 
 Vrhhni. 
 
 1 
 
 Devarata. 
 I 
 
 Andhaka. 
 
 1 
 
 #iira. 
 
 1 
 
 Vasudeva. 
 
 I 
 
 Puru (and two other sons). 
 
 I Pauravas. 
 Dushyanta + #akuntala. 
 
 I 
 
 Bharata. 
 
 1 
 
 Hastin. 
 
 1 
 
 Kuru. 
 
 1 
 
 Kunti. 
 
 Ganga 4- £antanu + Satyavatl. 
 Bhishma. 1 
 
 Krishna. Bala-rama. 
 (Line extinct.) 
 
 Chitrangada. Vichitra-vlrya. 
 
 Ambika. 
 
 Vyasa + the two widows of 
 Vichitra-vlrya. 
 Ambalika. 
 
 Dhnta-raihfra + Gandhari. 
 
 -Kunti + Panc£u + Madri. 
 
 1 1 
 
 Dur-yodhana and Kama. ] | 
 
 99 other sons. | II 
 
 Yudhi-sh£hira. Bhima. Arjuna. Nakula. Saha-deva. 
 
 I 
 
 Abhimanyu. 
 I 
 
 Parikshit. 
 
 1 
 
 Jan am e jay a. 
 
 (See Chandra- vansa for the intervening and following names.) 
 
MA HA-BHASH YA—MA HARAJIKA S. 193 
 
 MAHA-BHASHYA. A commentary by Patanjali on the 
 Grammar of Pacini, in answer to the criticisms of Katyayana. 
 A fine photo-lithographed edition has been produced, under the 
 superintendence of Professor Goldstucker, at the expense of the 
 Indian Government. The work has received a long notice in 
 Weber's Indische Studien, vol. xiii., and has been the subject of 
 much discussion in the Indian Antiquary. Other editions have 
 appeared in India. 
 
 MAHA-BHOJA. See Bhoja. 
 
 MAHA-DEYA. ' The great god.' A name of Siva. One 
 of the Kudras. 
 
 MAHA-DEYl. ' The great goddess.' A name of Devi, the 
 wife of /Siva. See Devi. 
 
 MAHA-KALA. ' Great Time.' 1. A name of £iva in his 
 destructive character. (See Siva.) 2. One of the twelve great 
 Lingas. (See Linga.) 3. In the caves of Elephanta this form of 
 /Siva is represented with eight arms. In one hand he holds a 
 human figure ; in another, a sword or sacrificial axe ; in a third, 
 a basin of blood ; in a fourth, the sacrificial bell ; with two he 
 is drawing behind him the veil which extinguishes the sun ; and 
 two are broken off. 4. Chief of the Gamis or attendants on /Siva. 
 
 MAHA-KAYYAS. ' Great poems.' Six are classified under 
 this title: — (1.) Raghu-vansa ; (2) Kumara-sambhava ; (3.) 
 Megha-duta ; (4.) Kiratarjumya ; (5.) /Sisupala-badha ; (6.) 
 Naishacfna-charitra. 
 
 MAHA-MAYA. See Maya. 
 
 MAHA-NAjTAKA. 'The great drama.' The Hanuman- 
 nafaka (q.v.). 
 
 MAHA-PADMA NANDA. The last of the Nanda dynasty. 
 See Chandra-gupta. 
 
 MAHA-PRALAYA. A total dissolution of the universe at 
 the end of a kalpa, when the seven lokas and their inhabitants, 
 men, saints, gods, and Brahma himself, are annihilated. Called 
 also Jahanaka, Kshiti, and Sanhara. 
 
 MAHA-PUEAiVAS. 'The great Purarcas.' The Yislmu 
 and the Bhagavata, the two great Purawas of the Yaishnavas. 
 
 MAHA-PURUSHA. 'The great or supreme male;' the 
 supreme spirit. A name of Yislmu. 
 
 MAHARAJIKAS. A Garni or class of inferior deities, 236 
 or 220 in number. 
 
 N 
 
194 
 
 MA HA R — MA IN A KA . 
 
 MAHAR. See Vyahnti. 
 
 MAHA-RASHZRA. The land of the Mahrattas. 
 MAHAR-LOKA. See Loka. 
 
 MAHARSHIS (Maha-nshis). < Great i^shis.' The great 
 i^'shis or Prajapatis. See Bishi. 
 
 MAHA-SENA. 'The great captain.' A name of Kartikeya, 
 god of war. 
 
 MAHAT. The great intellect produced at the creation. 
 See Vishnu Pura^a, i. 29. 
 
 MAHATMYA. < Magnanimity. V A legend of a shrine or 
 other holy place. 
 
 MAHA-VlRA CHARITA. < The exploits of the great hero 
 (Rama).' A drama by Bhava-bhiiti, translated into English by 
 Pickford. There are several editions of the text. " The situa- 
 tions and sentiments of this drama are of a stirring and -martial 
 description, and the language is adapted with singular felicity to 
 the subject from which it springs." — Wilson. 
 
 MAHA-YOGl. < The great ascetic.' A name of Siva. 
 
 MAHA-YUGA. A great Yuga or age, consisting of 
 4,320,000 years. See Yuga. 
 
 MAHENDRA. A name of Indra. One of the seven moun- 
 tain ranges of India ; the hills which run from Gondwana to 
 Orissa and the Northern Circars. See Kula-parvatas. 
 
 MAHEaSWARA. A name of Siva. 
 
 MAHEaSWARA PURAiVA. See Purana. 
 
 MAHISHA, MAHISHASURA. 1. The great Asura or de- 
 mon killed by Skanda in the Maha-bharata. (See Krauncha.) 
 2. Also a demon killed by Chaw^a or Durga. 
 
 MAHISHMATI, MAHISHMATI. The capital of Karta- 
 virya, king of the Talajanghas, who had a thousand arms. It 
 has been identified by Colonel Tod with the village of Chuli 
 Maheswar, which, according to him, is still called " the village 
 of the thousand-armed." 
 
 MAHODAYA. A name of the city of Kanauj. 
 
 MAHORAGA (Maha + uraga). i Great serpent.' The serpent 
 /S'esha, or any other great serpent. 
 
 MAINAKA. A mountain stated in the Maha-bharata to be 
 north of Kailasa ; so called as being the son of Himavat and Me- 
 naka. When, as the poets sing, Indra clipped the wings of the 
 mountains, this is said to have been the only one which escaped. 
 
MA IT RE YA—MA UNA -M UK HA . 
 
 195 
 
 This mountain, according to some, stands in Central India, and, 
 according to -others, near the extremity of the Peninsula* 
 
 MAITEEYA. A jfifehi, son of Ivusarava, and disciple of 
 Parasara. He is one of the interlocutors in the Vishmi and 
 Bhagavata Pursmas. 
 
 MAITKEYl. Wife of the Rishi Yajnawalkya, who was in- 
 doctrinated by her husband in the mysteries of religion and 
 philosophy. 
 
 MAITEI, MAITEAYAiVL An Upanishad of the Black 
 Yajur-veda. It has been edited and translated by Professor 
 Co well for the Bibliotheca Indica. 
 
 MAKANDL A city on the Ganges, the capital of Southern 
 Panchala. 
 
 MAKAEA. A huge sea animal, which has been taken to be 
 the crocodile, the shark, the dolphin, &c, but is probably a 
 fabulous animal. It represents the sign Capricornus in the 
 Hindu zodiac, and is depicted with the head and forelegs of 
 an antelope and the body and tail of a fish. It is the vehicle 
 of YaruTza, the god of the ocean, and its figure is borne on the 
 banner of Kama-deva, god of love. It is also called Ka?i/aka, 
 Asita-dansh/ra, 6 black teeth/ and Jala-rupa, 4 water form.' 
 
 MAKARAS. The five m's. See Tantra. 
 
 MAKHAYAT. A name of Indra. 
 
 MALATI-MADHAYA (Malati and Madhava). A drama by 
 Bhava-bhuti, translated by Wilson. "This drama," says the 
 translator, " offers nothing to offend the most fastidious delicacy, 
 and may be compared in this respect advantageously with many 
 of the dramas of modern Europe which treat of the passion (of 
 love) that constitutes its subject." 
 
 MALAYA. The country of Malwa. 
 
 MALAYIKAGNIMITEA (Malavika and Agnimitra). A 
 drama ascribed to Kali-dasa, and although inferior to his other 
 productions, it is probably his work. The text, with a translation, 
 has been published by Tullberg. There is a German translation 
 by Weber, an English one by Tawney, and a French one by 
 Foucaux. The text has been printed at Bombay and Calcutta. 
 
 MALAYA. The country of Malabar proper ; the moun- 
 tains bordering Malabar. See Kula-parvatas. 
 
 MALINA-MUKHA. < Black faced.' Eakshasas and other 
 demons, represented as having black faces. 
 
196 
 
 MALINI—MANDA-KA rni. 
 
 MALINI. ' Surrounded with a garland (mala) ' of Champa 
 trees. A name of the city of Champa. 
 
 MALLIKARJUNA. A name of £iva. One of the twelve 
 great Lingas. See Linga. 
 
 MALLINATHA. A poet, and author of commentaries of 
 great repute on several of the great poems, as the Raghu-vansa, 
 Megha-duta, $isupala-badha, &c. 
 
 MA NASA. ' The intellectual.' A name of the supreme being. 
 Thus defined in the Maha-bharata : " The primeval god, with- 
 out beginning or dissolution, indivisible, undecaying, and im- 
 mortal, who is known and called by great i?ishis Manasa." 
 
 MANASA, MANASA-SAROYARA. The lake Manasa in 
 the Himalayas. In the Yayu Purawa it is stated that when the 
 ocean fell from heaven upon Mount Meru, it ran four times 
 round the mountain, then it divided into four rivers which ran 
 down the mountain and formed four great lakes, Aru^oda on the 
 east, Sitoda on the west, Maha-bhadra on the north, and Manasa 
 on the south. According to the mythological account, the river 
 Ganges flows out of it, but in reality no river issues from this 
 lake, though the river Satlej flows from another and larger lake 
 called Rava^a-hrada, which lies close to the west of Manasa. 
 
 MANASA, MANASA-DEYl. Sister of the serpent king 
 $esha, and wife of the sage Jarat-karu. She is also called Jagad- 
 gauri, Nitya (eternal), and Padmavati. She had special power 
 in counteracting the venom of serpents, and was hence called 
 Yisha-hara. 
 
 MANAS A-PUTR AS. . c Mind (born) sons.' The seven or ten 
 mind-born sons of Brahma. See Prajapati. 
 
 MANAS-TALA. The lion on which Devi rides. 
 
 MANAYA DHARMA-SASTRA. The code of Manu. See 
 Manu Sanhita. 
 
 MANAYA KALPA-SUTRA. Manu's work on Yaidik rites. 
 Part of it has been published in facsimile by Goldstiicker. 
 
 MANAYA PURAYA. See Pura^a. 
 
 MANAYI. The wife of Manu. Also called ManayT. 
 
 MANDA-KARYI. A sage who dwelt in the Da^aka forest, 
 and is said in the Ramaya^a to have formed a lake which was 
 known by his name. His austerities alarmed the gods, and 
 Indra sent five Apsarases to beguile him from his penance of 
 " standing in a pool and feeding on nothing but air for 10,000 
 
MA NDAKINI—MANDHA TRL 
 
 197 
 
 years." They succeeded, and became his wives, and inhabited a 
 house concealed in the lake, which, from them, was called Pan- 
 chapsaras. 
 
 MANDAKINI. The heavenly Ganges. The Ganges. An 
 arm of the Ganges which flows through Kedara-natha. A river 
 near the mountain Chitra-ku7a (q.v.) in Bundelkhand. It was 
 near the abode of Kama and Sita, and is mentioned both in the 
 Kamaya?za and Maha-bharata. It would seem to be the modern 
 .Pisuni. 
 
 MAiVDALA. ' A circle, orb.' A circuit or territorial division, 
 as Chola-maTirfala, i.e., CoromandeL According to one arrange- 
 ment, the Sanhita of the iiig-veda is divided into ten Ma?zrfalas. 
 
 MAiVDALA-KR/TYA. A circular dance. The dance of 
 the Gopis round Krishna and Kadha. 
 
 MANDA-PALA. A childless saint, who, according to the 
 Maha-bharata, after long perseverance in devotion and asceticism, 
 died and went to the abode of Yama. His desires being still 
 unsatisfied, he 'inquired the cause, and was told that all his 
 devotions had failed because he had no son, no putra (put, 
 ' hell/ tra, ' drawer '), to save him from hell. He then assumed 
 the form of a species of bird called #arngika, and by a female 
 of that species, who was called Jarita, he had four sons. 
 
 MANDAKA. The great mountain which the gods used for 
 the churning of the ocean. It is supposed to be the mountain 
 so naftied in Bhagalpur, which is held sacred. See Kurma- 
 avatara, under Avatara. 
 
 MANDAVl. Daughter of Kusa-dhwaja, cousin of Sita, and 
 wife of Kama's brother Bharata. 
 
 MANDEHAS. A class of terrific Kakshasas, who were hos- 
 tile to the sun and endeavoured to devour him. 
 
 MAKDHATiLT. A king, son of Yuvanaswa, of the race of 
 Ikshwaku, and author of a hymn in the jRig-veda. The Hari- 
 vansa and some of the Purawas make Mandhatn to have been 
 born in a natural way from his mother Gauri, but the Vishmi 
 and Bhagavata Purawas tell an extraordinary story about his 
 birth, which is probably based upon a forced derivation of his 
 name. Yuvanaswa had no son, which grieved him much. 
 Some holy sages near whom he lived instituted a religious rite 
 to procure progeny for him. One night they placed a conse- 
 crated vessel of water upon an altar as part of their ceremony, 
 
198 
 
 MANDODA RI—M A NT HA RA. 
 
 and the water became endowed with prolific energy. Yuvan- 
 aswa woke up in the night thirsty, and finding the water, he 
 drank it. So he conceived, and in due time a child came forth 
 from his right side. The sages then asked who would suckle 
 the child, whereupon Indra appeared, gave his finger for the 
 child to suck, and said, " He shall suck me," mam ay am dhas- 
 yati. These words were contracted, and the boy was named 1 
 Mandhatn. "When he grew up he had three sons and fifty 
 daughters. An old sage named Saubhari came to Mandhatn 
 and asked that one might be given him to wife. Unwilling 
 to give one to so old and emaciated a man, but yet afraid to 
 refuse, the king temporised, but at length yielded to the sage's 
 request that the matter might be left to the choice of the girls. 
 Saubhari then assumed a handsome form, and there was such 
 a contention for him that he had to marry the whole fifty, 
 and he provided for them a row of crystal palaces in a most 
 beautiful garden. 
 
 MANDODABI. Bavawa's favourite wife and the mother of 
 Indra-jit. 
 
 MAA r DUKEYA. A teacher of the i?ig-veda, who derived 
 his knowledge from his father, Indra-pramati. 
 
 MAADUKYA. Name of an Upanishad translated by Dr. 
 Boer in the Bibliotheca Indica. 
 
 MANGALA. The planet Mars, identified with Kartikeya, 
 the god of war. He was son of /Siva and the Earth, and as son 
 of the Earth is called Angaraka, Bhauma, Bhumi-putra, Mahi- 
 suta. He is also called Siva-gharma-ja, ' born of the sweat of 
 $iva ;' Gaganolmuka, ' the torch of the sky ; ' Lohita, 'the red ; ' 
 JSFavarchi, ' the nine-rayed ;' Chara, 'the spy;' i?mantaka, 'ender 
 of debts, patron of debtors.' See Kartikeya. 
 
 MAiVI-BHADBA. The chief of the Yakshas and guardian 
 of travellers. 
 
 MAA^IMAT. A Bakshasa slain by Bhima. 
 
 MAA r I-PUBA. A city on the sea-coast of Kalinga, where 
 Babhru-vahana, the s,on of Arjuna, dwelt. Wheeler identifies it 
 with the modern Munnipur or Muneepore, east of Bengal ; but 
 this is very questionable. 
 
 MANMATHA. A name of Kama, god of love. 
 
 MANTHABA. An ugly deformed slave, nurse of Queen 
 Kaikeyi, who stirred up her mistress's jealousy against Bama- 
 
MANTRA— MANU, i 99 
 
 chandra, and led her to persuade King Dasa-ratha to banish 
 Kama from court. #atru-ghna beat her and threatened to kill 
 her, but she was saved by his brother Bharata. 
 
 ■ MANTEA. That portion of the "Veda which consists of 
 hymns, as distinct from the Brahma^as. See Veda. 
 
 MANU. (From the root man, to think.) < The man.' This 
 name belongs to fourteen mythological progenitors of mankind 
 and rulers of the earth, each of whom holds sway for the period 
 called a Manwantara (manvb-antara), the age of a Manu, i.e., a 
 period of no less than 4,320,000 years. The first of these Manus 
 was Swayain-bhuva, who sprang from Swayam-bhu, the self- 
 existent. The self-existent, as identified with Brahma the 
 creator, divided himself into two persons, male and female, 
 From this pair was produced the male Viraj, and from him 
 sprang the Manu Swayam-bhuva. As the acting creator, this 
 Manu produced the ten Prajapatis or progenitors of mankind, 
 called also Maharshis (mahd-rishis). According to another ac- 
 count, this Manu sprang from the incestuous intercourse of 
 Brahma with his daughter and wife, #ata-rupa. Brahma created 
 himself Manu, " born of and identical with his original self, and 
 the female portion of himself he constituted ^ata-rupa," whom 
 Manu took to wife. The law-book commonly known as Manu is 
 ascribed to this Manu, and so also is a Sutra work on ritual bear- 
 ing the same name. The Manu of the present age is the seventh, 
 nameff Vaivaswata, ' sun-born, ' who was the son of Vivas wat, the 
 sun, and he is a Kshatriya by race. He is also called Satya-vrata. 
 There are various legends about his having been saved from a 
 great flood by Vishmi or Brahma. The names of the fourteen 
 Manus are — (1.) Swayam-bhuva, (2.) Swarochisha, (3.) Auttami, 
 (4.) Tamasa, (5.) Kaivata, (6.) Chakshusha, (7.) Vaivaswata or 
 Satya-vrata, (8.) Savama, (9.) Daksha-savarwa, (10.) Brahma- 
 savama, (11.) Dharma-savama, (12.) Savarwa or Eudra-savarna, 
 (13.) Eauchya, (14.) Bhautya. 
 
 The sons of Manu Vaivaswata were — Ikshwaku, Nabhaga or 
 Nnga, Dhnsh^a, #aryati, Narishyanta, Pran.su, Nabhaganedish/a 
 or Nabhanedish^a, Karusha, and Pnshadhra. But there is some 
 variety in the names. 
 
 "With the seventh Manu, Vaivaswata, is connected the very 
 curious and interesting legend of the deluge. The first account 
 of this is found in the /S'atapatha Brahmana, of which the fol- 
 
200 
 
 MANU. 
 
 lowing is a summary : — One morning, in the water which was 
 brought to Manu for washing his hands, he caught a fish which 
 spake, and said, "Take care of me and I will preserve thee." 
 Manu asked, " From what wilt thou preserve me ? " The fish 
 answered, " A flood will carry away all living beings ; I will save 
 thee from that." The fish desired Manu to keep him alive in 
 an earthen vessel, to remove him to a dyke as he grew larger, 
 and eventually to the ocean, " so that he might be beyond the 
 risk of destruction. " The fish grew rapidly, and again addressed 
 Manu, saying, " After so many years the deluge will take place ; 
 then construct a ship and pay me homage, and when the waters 
 rise, go into the ship and I will rescue thee." Manu did as he 
 was desired, he built the ship, conveyed the fish to the ocean, 
 and did him homage. The flood rose, and Manu fastened the 
 cable of the ship to the fish's horn. Thus he passed over the 
 northern mountain (the Himalaya, as the commentator explains). 
 The fish then desired Manu to fasten the ship to a tree, and to 
 go down with the subsiding waters. He did so^ and found that 
 the flood had swept away all living creatures. He alone was 
 left. Desirous of offspring, he offered sacrifice and engaged in 
 devotion. A woman was produced, who came to Manu and 
 declared herself his daughter. " With her he lived, worshipping 
 and toiling in arduous religious rites, desirous of offspring. With 
 her he begat the offspring which is the offspring of Manu." 
 
 The story, as told in the Maha-bharata, represents M'ahu as 
 engaged in devotion by the side of a river, and the fish craving 
 his protection from the bigger fish. Manu placed the fish in a 
 glass vase, but it grew larger and larger till the ocean alone could 
 contain it. Then it warned Manu of the coming flood, and 
 directed him to build a ship and to embark with the seven 
 itishis. He did so, and fastened his ship to the horn of the fish. 
 Then, according to the rendering of Professor Williams — 
 
 " Along the ocean in that stately ship was borne the lord of men, 
 and through 
 
 Its dancing, tumbling billows and its roaring waters ; and the 
 bark, 
 
 Tossed to and fro by violent winds, reeled on the surface of the 
 deep, 
 
 Staggering and trembling like a drunken woman : land was seen 
 no more, 
 
MA NU—MA N U- SA NHITA. 
 
 20 1 
 
 Nor far horizon, nor the space between ; for everywhere around 
 Spread the wild waste of waters, reeking atmosphere, and bound- 
 less sky. 
 
 And now, when all the world was deluged, nought appeared above 
 the waves 
 
 But Manu and the seven sages, and the fish that drew the bark. 
 Unwearied thus for years on years that fish pulled on the ship 
 across 
 
 The heaped-up waters, till at length it bore the vessel to the peak 
 Of Himavan ; then, softly smiling, thus the fish addressed the 
 sage : 
 
 * Haste now to bind thy ship to this high crag. Know me, the lord 
 of all, 
 
 The great creator Brahma, mightier than all might, omnipotent. 
 By me, in fish-like shape, have you been saved in dire emergency. 
 From Manu all creation, gods, Asuras, men, must be produced ; 
 By him the world must be created, that which moves and moveth 
 not.' " 
 
 The commentators on this legend of the Maha-bharata give a 
 metaphysical turn to the legend, and endeavour to illustrate it by 
 philosophical and allegorical interpretations. The same story is 
 reproduced with variations in the Matsya, Bhagavata, and Agni 
 Purawas, and Muir has given translations of the passages in 
 vol. i. of his Sanskrit Texts. 
 
 In the Eamaya^a mention is made of a female Manu, and 
 it appears that the word is sometimes used for " the wife of 
 Manu." 
 
 MANXJ-SANHITA. The well-known law-book, the Code 
 of Manu, or Institutes of Manu. It is attributed, to the first 
 Manu, Swayam-bhuva, who existed nearly thirty millions of years 
 ago, but it bears the marks of being the production of more than 
 one mind. This is the first and chief of the works classified as 
 Smnti, and is a collection or digest of current laws and creeds 
 rather than a planned systematic code. It is the foundation of 
 Hindu law, and is held in the highest reverence. The work 
 belongs to a period later than that of the Yedas, when the 
 Brahmans had obtained the ascendancy, but its deities are 
 those of the Yedic rather than the Epic or Puramc age. It is 
 apparently anterior to the philosophical schools. The fifth cen- 
 tury b. c. is supposed to be about the time when it was composed, 
 but the rules and precepts it contains had probably existed as 
 
202 
 
 MA NWA NTARA—MARISHA. 
 
 traditions long before. It is commonly called the Code of Manu, 
 and was current among the Manavas, a class or school of Brah- 
 mans who were followers of the Black Yajnr-veda; but it deals 
 with many subjects besides law, and is a most important record 
 of old Hindu society. It is said to have consisted originally of 
 100,000 verses, arranged in twenty-four chapters; that Narada 
 shortened the work to 12,000 verses; and that Sumati made a 
 second abridgment, reducing it to 4000, but only 2685 are ex tant. 
 It is evident that there was more than one redaction of the laws 
 of the Manavas, for a Bnhan or Ynhan Manu, ' great Manu/ and 
 Vriddha Manu, £ old Manu,' are often referred to. Sir W. Jones's 
 translation, edited by Haughton, is excellent, and is the basis of all 
 others in French, German, &c. The text has often been printed. 
 
 MANWANTARA (Manu-antara). The life or period of a 
 Manu, 4,320,000 years. 
 
 MARlCHA. A Rakshasa, son of Taraka. According to the 
 Ramayawa he interfered with a sacrifice which was being per- 
 formed by Yiswamitra, but was encountered by Rama, who 
 discharged a weapon at him, which drove him one hundred 
 yojanas out to sea. He was afterwards the minister of Rava^a, 
 and accompanied him to the hermitage where Rama and Sita 
 were dwelling. There, to inveigle Rama, he assumed the shape 
 of a golden deer, which Rama pursued and killed. On receiv- 
 ing his death-wound he resumed a Rakshasa form and spake, 
 and Rama discovered whom he had killed. In the meanwhile 
 Ravawa had carried off Sita. 
 
 MARICHI. Chief of the Maruts. Name of one of the 
 Prajapatis. (See Prajapati.) He is sometimes represented as 
 springing direct from Brahma. He was father of Kasyapa, and 
 one of the seven great ifehis. See Bishi 
 
 MARISHA. Daughter of the sage 'K&ndu, and wife of the 
 Prachetasas, but from the mode of her birth she is called 
 " the nursling of the trees, and daughter of the wind and the 
 moon." She was mother of Daksha. Her mother was a celestial 
 nymph named ' Pramlocha, who beguiled the sage Ka??^u from 
 his devotions and lived with him for a long time. When the 
 sage awoke from his voluptuous delusion, he drove her from his 
 presence. " She, passing through the air, wiped the perspira- 
 tion from her with the leaves of the trees," and " the child she 
 had conceived by the Bishi came forth from the pores of her skin 
 
MARKANDEYA—MARKANDEYA PURANA. 203 
 
 in drops of perspiration. The trees received the living dews, 
 and the winds collected them into one mass. Soma matured 
 this by his rays, and gradually it increased in size till the ex- 
 halations that had rested on the tree-tops became the lovely 
 girl named Marisha." — Vishnu Purdna. According to the same 
 authority Marisha had been in a former birth the • childless 
 widow of a king. Her devotion to Yisrmu gained his favour, 
 and he desired her to ask a boon. She bewailed her childless 
 state, and prayed that in succeeding births she might have 
 "honourable husbands and a son equal to a patriarch." She 
 received the promise that she should be of marvellous birth, 
 should be very beautiful, and should have ten husbands of 
 mighty prowess, and a son whose posterity should fill the 
 universe. This legend is no doubt an addition of later date, 
 invented to account for the marvellous origin of Marisha. 
 
 MAKKAiVDEYA. A sage, the son of Mnkawrfa, and reputed 
 author of the Markawcfeya Purawa. He was remarkable for his 
 austerities and great age, and is called Dirghayus, 'the long-lived.' 
 
 MAKKAiVDEYA PUKAAA. "That Pura^a in which, 
 commencing with the story of the birds that were acquainted 
 with right and wrong, everything is narrated fully by Mar- 
 kawcfeya as it was explained by holy sages in reply to the 
 question of the Muni, is called the Markawrfeya, containing 
 9000 verses." This Purawa is narrated in the first place by 
 Markaftiieya, and in the second by certain fabulous birds pro- 
 foundly versed in the Yedas, who relate their knowledge in 
 answer to the questions of the sage Jaimini. " It has a character 
 different from all the other Pura^as. It has nothing of a 
 sectarial spirit, little of a religious tone ; rarely inserting prayers 
 and invocations to any deity, and such as are inserted are 
 brief and moderate. It deals little in precepts, ceremonial or 
 moral. Its leading feature is narrative, and it presents an un- 
 interrupted succession of legends, most of which, when ancient, 
 are embellished with new circumstances, and, when new, par- 
 take so far of the spirit of the old, that they are disinterested 
 creations of the imagination, having no particular motive, being 
 designed to recommend no special doctrine or observance. 
 Whether they are derived from any other source, or whether 
 they are original inventions, it is not possible to ascertain. 
 They are most probably, for the greater part at least, original • 
 
204 
 
 MARTTANDA—MA R UTS. 
 
 and the whole has been narrated in the compiler's own manner, 
 a manner superior to that of the Purawas in general, with ex- 
 ception of the Bhagavata." The popular Durga Mahatmya or 
 Charcdipa/ha is an episode of this Purarat. In the absence of 
 any guide to a positive conclusion as to the date, it may con- 
 jecturally be placed in the ninth or tenth century. Professor 
 Banerjea places it in the eighth century. This Purarai has been 
 published in the Bibliotheca Indica, and translated by the Bev. 
 Professor K. M. Banerjea. 
 
 MAETTANDA. In the Vedas the sun or sun god. 
 
 MAETYA-MUKHA. < Human-faced. ' Any being in which 
 the figures of a man and animal are combined. 
 
 MAEUTS. The storm gods, who hold a very prominent 
 place in the Yedas, and are represented as friends and allies 
 of Indra. Yarious origins are assigned to them. They are sons 
 of Eudra, sons and brothers of Indra, sons of the ocean, sons of 
 heaven, sons of earth. They are armed with lightnings and 
 thunderbolts, and "ride on the whirlwind and direct the storm." 
 The number of them is said in one place to be thrice sixty, and 
 in another only twenty-seven. In the Eamayawa they are repre- 
 sented to have their origin in an unborn son of Diti, whom 
 Indra dashed into forty-nine pieces with his thunderbolt, and in 
 compassion converted into Maruts. This is also the story 
 told in the Purawas, and they are said to have obtained their 
 name from the words ma rodih, 'weep not/ which Iiidra ad- 
 dressed to them. A scholiast on the Yeda says, that after their 
 birth from Diti, as above told, Siva and Parvati beheld them in 
 great afiiiction, and the latter asked Siva to transform the lumps 
 of flesh into boys ; he accordingly made them boys of like form, 
 like age, and similarly accoutred, and gave them to Parvati as 
 her sons, whence they are called the sons of Eudra. Other 
 legends are, that Parvati, hearing the lamentations of Diti, 
 entreated #iva to give forms to the shapeless births, telling them 
 not to weep (ma rodih) ; and another, that he actually begot 
 them in the form of a bull on Pnthivi, the earth, as a cow. 
 (See Diti. ) All these legends have manifestly been invented to 
 explain those passages of the Yedas which make the Maruts 
 i the sons of Eudra. The world of the Maruts, called Maruta, is 
 the appointed heaven of Yaisyas. 2. The god of the wind, and 
 regent of the north-west quarter. 
 
MARUTTA—MA TANG A. 
 
 205 
 
 MAEUTTA. 1. A descendant of Mann Vaivaswata. He was 
 a Chakravarti, or universal monarch, and performed a celebrated 
 sacrifice. " Never," says the Vishmi Purawa, "was beheld on 
 earth a sacrifice equal to the sacrifice of Marutta. All the im- 
 plements and utensils were made of gold. Indra was intoxicated 
 with the libations of soma juice, and the Brahmans were en- 
 raptured with the magnificent donations they received. The 
 winds of heaven encompassed the rite as guards, and the assembled 
 gods attended to behold it." According to the Yayu Pura^a, 
 Marutta was taken to heaven with his kindred and friends by 
 Samvarta, the officiating priest at this sacrifice. But the Mar- 
 kmdeja, Pura^a says he was killed after he had laid down his 
 crown and retired to the woods. 2. A king of the Solar race, 
 who was killed by Yapushmat, and fearfully avenged by his son 
 Dama (q.v.). 
 
 MATALI. Charioteer of Indra. 
 
 MATANGA. t ' An elephant.' A man who was brought up 
 as a Brahman but was the son of a Cham?ala. His story, as 
 told in the Maha-bharata, relates that he was mercilessly goading 
 an ass's foal which he was driving. The mother ass, seeing this, 
 tells her foal that she could expect no better, for her driver was 
 no Brahman but a Chaw<iala. Matanga, addressing the ass as 
 " most intelligent," begged to know how this was, and was in- 
 formed that his mother when intoxicated had received the 
 embraces of a low-born barber, and that he, the offspring, was a 
 Cha?z<iala and no Brahman. In order to obtain elevation to the 
 position of a Brahman, he went through such a course of aus- 
 terities as alarmed the gods. Indra refused to admit him. He 
 persevered again for a hundred years, but still Indra persistently 
 refused such an impossible request, and advised him to seek 
 some other boon. Nothing daunted, he went on a thousand 
 years longer, with the same result. Though dejected he did not 
 despair, but proceeded to balance himself on his great toe. He 
 continued to do this for a hundred years, when he was reduced 
 to mere skin and bone, and was on the point of falling. Indra 
 went to support him, but inexorably refused his request, and, 
 when further importuned, "gave him the power of moving 
 about like a bird, and changing his shape at will, and of being 
 honoured and renowned." In the Ramayawa, Rama and Sita 
 visited the hermitage of Matanga near i&shya-muka mountain. 
 
2o6 
 
 M ATARI-SWAN— MATSYA PURANA. 
 
 MATAKI-aSWAK An aerial being who is represented in the 
 i&g-veda as bringing down or producing Agni (fire) for the 
 Bhrigus. By some supposed to be the wind. 
 
 MATHURA. An ancient and celebrated city on the right 
 bank of the Yamuna, surviving in the modern Muttra. It was 
 the birthplace of Krishna and one of the seven sacred cities. The 
 Vishnu Purana states that it was originally called Madhu or 
 Madhu-vana, from the demon Madhu, who reigned there, but 
 that when Lavana, his son and successor, was killed by #atru- 
 ghna, the conqueror set up his own rule there and built a city 
 which he called Madhura or Mathura. 
 
 MATi?/S. ' Mothers 9 The divine mothers. These appear 
 to have been originally the female energies of the great gods, as 
 Brahman! of Brahma, Maheswarl of #iva, Vaishnavi of Vishnu, 
 Indrani or Aindri of Indra, &c. The number of them was 
 seven or eight or sixteen, but in the later mythology they have 
 increased out of number. They are connected n with the Tantra 
 worship, and are represented as worshipping Siva, and attending 
 upon his son Kartikeya. 
 
 MATSYA. 'A fish.' i. The Fish Incarnation. Avatara.) 
 2. Name of a country. "Wilson says, "Dinajpoor, Kungpoor, 
 and Cooch Behar but there was more than one country of this 
 name, and one would appear to have been situated in Northern 
 India. Manu places Matsya in Brahmarshi. According to the 
 Maha-bharata, King Virata's capital was called Matsya, his people 
 also were called Matsyas, and he himself was styled Matsya. 
 General Cunningham finds it in the neighbourhood of Jaypur, 
 and says that the town of Viratf or Baira£, 105 miles south of 
 Delhi, was its capital. 
 
 MATSYA PURAVA. This Purana is so called from its con- 
 tents having been narrated to Manu by Vishnu in the form of a 
 fish (matsya). It consists of between 14,000 and 15,000 stanzas. 
 This work " is a miscellaneous compilation, but includes in its 
 contents the elements of a genuine Purana. At the same time, 
 it is of too mixed a character to be considered as a genuine work 
 of the Paurarak class. Many of its chapters are the same as 
 parts of the Vishnu and Padma Puranas. It has also drawn 
 largely from the Maha-bharata- " Although a Saiva work, it is 
 not exclusively so, and it has no such sectarial absurdities as the 
 Kurma and Linga." 
 
MA UNE YA S — M ED IN I. 
 
 207 
 
 MAUNEYAS. A class of Gandharvas, sons of Kasyapa, 
 who dwelt beneath the earth, and were sixty millions in num- 
 ber. They overpowered the Nagas, and compelled them to flee 
 to Vishmi for assistance, and he sent Purukutsa against them, 
 who destroyed them. 
 
 MAUEYA. The dynasty founded by Chandra-gupta at 
 PaYali-putra (Patna) in Magadha. According to the Yishmi 
 Purafta, the Maurya kings were ten in number and reigned 137 
 years. Their names were — (1.) Chandra-gupta, (2.) Bindu-sara, 
 (3.) Asoka-vardhana, (4.) Su-yasas, (5.) Dasa-ratha, (6.) Sangata, 
 (7.) SaH-suka, (8.) Soma-sarrnan, (9.) #asa-dharman, (10.) Bfi- 
 had-ratha. The names vary in other Pura/ias. See Chandra- 
 gupta. 
 
 MAYA. A Daitya who was the architect and artificer of the 
 Asuras, as Yiswa-karma was the artificer of the Suras or gods, 
 lie was son of Yiprachitti and father of Yajra-kama and Mando- 
 darl, wife of Eavawa. He dwelt in the Deva-giri mountains not 
 very far from Delhi, and his chief works were in the neighbour- 
 hood of that city, where he worked for men as well as Daityas. 
 The Maha-bharata speaks of a palace he built for the Pawrfavas. 
 In the Hari-vansa he appears frequently both as victor and van- 
 quished in contests with the gods. 
 
 MAYA, illusion, deception/ 1. Illusion personified as a 
 female form of celestial origin, created for the purpose of beguil- 
 ing some individual. Sometimes identified with Durga, as the 
 source of spells, or as a personification of the unreality of worldly 
 things. In this character she is called Maya-devI or Maha- 
 maya. 2. A name of Gaya, one of the seven sacred cities. 
 
 MAYA-DEYI, MAYA- Y ATI. Wife of the demon Sambara. 
 She brought up Pradyumna, the son of Krislma, and subse- 
 quently married him. Pradyumna is represented as being a 
 revived embodiment of Kama, the god of love ; and in accord- 
 ance with this legend Maya-vati is identified with his wife Eati, 
 the Hindu Yenus. See Maya. 
 
 MAYU. ' Bleater, bellower.' The Kinnaras are called Mayus. 
 
 MEDHATITHI. Name of a Karnva who was a Yedic Bishi. 
 There is a legend in one of the Upanishads that he was carried 
 up to heaven by Indra in the form of a ram, because the god had 
 been pleased with his austerities. Cf. Ganymede. 
 
 MEDINI. The earth. See Kai/abha. 
 
208 
 
 MEDINI—MIMANSA-DARSANA . 
 
 MEDINI, MEDINI - KOSHA. A well-known Sanskrit 
 vocabulary. There are printed editions. 
 
 MEGHA-DtJTA. 'Cloud messenger.' A celebrated poem 
 by Kali-dasa, in which a banished Yaksha implores a cloud to 
 convey tidings of him to his wife. It has been translated into 
 English verse by Wilson, and there are versions in French and 
 German. The text has been printed with a vocabulary by 
 J ohnson. 
 
 MEGHA-NADA. A son of Rava^a. See Indra-jit. 
 
 MEKALA. Name of a mountain from which the Narmada 
 river is said to rise, and from which it is called Mekala and 
 Mekala-kanya, c daughter of Mekala/ There was a people of 
 this name, who probably lived in the vicinity of this mountain. 
 Their kings were also called Mekalas, and there appears to have 
 been a city Mekala. 
 
 MENA, MENAKA. r. In the Big-ve&a, a daughter of 
 V^ishan-aswa. A Brahmami tells a strange ( story of Indra 
 having assumed the form of Mena and then fallen in love with 
 her. In the Purawas, wife of Himavat and mother of Uma and 
 Ganga, and of a son named Mainaka. 2. An Apsaras sent to 
 seduce the sage Viswamitra from his devotions, and succeeding 
 in this object, she became the mother of the nymph #akuntala. 
 
 MEEU. A fabulous mountain in the navel or centre of the 
 earth, on which is situated Swarga, the heaven of Indra, con- 
 taining the cities of the gods and the habitations of celestial 
 spirits. The Olympus of the Hindus. Regarded as a terrestrial 
 object, it would seem to be some mountain north of the Hima- 
 layas. It is also Su-meru, Hemadri, ' golden mountain ; ' Ratna- 
 sanu, 'jewel peak;' Karmkachala, 'lotus mountain;' and 
 Amaradri and Deva-parvata, 'mountain of the gods.' 
 
 MERU-SA VARGAS. The ninth, tenth, eleventh, and 
 twelfth Manus, said to be the " mind-engendered sons of a 
 daughter of Daksha by himself and the three gods Brahma, 
 Dharma, and Rudra, to whom he presented her on Mount 
 Meru." The signification of the appellation Meru is obvious ; 
 that of Savama or Savanu signifies that they were all of one 
 caste (varna). 
 
 MIMANSA. A school of philosophy. See Darsana. 
 MIMANSA-DARaSANA. A work on the Mimansa philo- 
 sophy. Printed in the Bibliotheca Indica. 
 
MI MANS A- VAR TTIKA— MRICHCHHAKA Tl 209 
 
 MIMANSA-VAETTIKA. A work on the Mimansa philo- 
 sophy by Kumarila Bha//a. 
 
 MINJIKA (mas.) and MINJIKA (fern.). Two beings who, 
 according to the Maha-bharata, sprang from the seed of Rudra, 
 which was spilt upon a mountain. They are to be worshipped 
 by those who desire the welfare of children. 
 
 MIT AK SHABA. A commentary by Yijnaneswara on the 
 Smnti or text-book of Yajnawalkya. The authority of this 
 book is admitted all over India, with the exception of Bengal 
 proper. The portion on inheritance has been translated by 
 Colebrooke, and into French by Orianne. The text has been 
 printed in India. '; 
 
 MITHILA. A city, the capital of Yideha or North Bihar, 
 which corresponds to the modern Tirhut and Puraniya, between 
 the Gandaki and Kosi rivers. It has given its name to one of 
 the five northern nations of Brahmans (see Brahman), and to a 
 school of law. It was the country of King Janaka, and the 
 name of his capital, Janaka-pura, still survives in " Janakpoor," 
 on the northern frontier. 
 
 MITRA. Probably connected with the Persian Mithra. A 
 form of the sun. In the Yedas he is generally associated with 
 Varuna, he being .the ruler of the day and Vanma the ruler of 
 the night. They together uphold and rule the earth and sky, 
 guard the world, encourage religion, and chastise sin. He is 
 one of the Adityas or sons of Aditi. 
 
 MITBA-SAHA. A king called also Kalmasha-pada (q.v.). 
 
 MLECHHAS. Foreigners, barbarians, people not of Aryan 
 race. 
 
 MOHA-MUDGARA. 6 Hammers for ignorance.' A poem 
 in explanation of the Yedanta philosophy. It has been printed 
 and translated by Neve. 
 
 MJ?/CHCHHAKATI < The toy-cart. 5 A drama in ten acts 
 by King #udraka, supposed to be the oldest Sanskrit drama 
 extant, and to have been written in the first or second century 
 a.d. The country over which /Sudraka reigned is not known. 
 This play, says Wilson, its translator, " is a curious and interest- 
 ing picture of national manners . . . free from all exterior 
 influence or adulteration. It is a portrait purely Indian. It 
 represents a state of society sufficiently advanced in civilisation 
 to be luxurious and corrupt, and is certainly very far from 
 
 0 
 
2IO 
 
 MRIGANKA-LEKHA—MUDGALA . 
 
 offering a flattering similitude, although not without some 
 attractive features." Williams observes, " The dexterity with 
 which the plot is arranged, the ingenuity with which the inci- 
 dents are connected, the skill with which the characters are 
 delineated and contrasted, the boldness and felicity of the 
 diction, are scarcely unworthy of our own great dramatists." 
 There are translations in French and several editions of the 
 text. 
 
 Mi?/GANKA-LEKHA. A play in four acts, written by 
 Viswa-natha at Benares. The piece takes its name from the 
 heroine, a princess of Kamarupa. It is a comparatively modern 
 work. 1 
 
 MjR/TYU. < Death/ A name of Yama, the god of the dead. 
 
 MUCHUKUNDA. In the Pura^as, son of Mandhatn, and 
 called 6 king of men.' He rendered assistance to the gods in 
 their wars with the Asuras or demons, and he asked and 
 obtained as a reward the boon of a long uninterrupted sleep. 
 Whosoever disturbed him was to be burnt to ashes by fire 
 issuing from his body. Kala-yavana was lured into his cave 
 by Krishna and woke the sleeper, who cast a fiery glance upon 
 the intruder which destroyed him. Muchukunda then paid 
 laud and honour to Knsrma, who gave him power to go to 
 whatever celestial region he wished, and to enjoy all heavenly 
 pleasures. Muchukunda left his cave and went to Gandha- 
 madana to perform penance. The Maha-bharata says'-he was 
 reproved by Kuvera for trusting to his priest more than to his 
 own prowess for success in war, but he replied that the religious 
 aid of Brahmans was as necessary as the warlike powers of 
 Kshatriyas. 
 
 MUDGALA. A Vedic i&shi from whom the Maudgalya 
 Brahmans sprang. There were several other Brahmans named 
 Mudgala. A sage of this name is recorded in the Maha-bharata 
 to have " lived a life of poverty, piety, and self-restraint, offer- 
 ing hospitality to thousands of Brahmans, according to his 
 humble means, with the grain which he gleaned like a pigeon, 
 and which (like the widow of Zarephath's oil) never underwent 
 diminution, or rather increased again, when it was required." 
 The choleric sage Dur-vasas went to test the patience of Mudgala, 
 and six times devoured all the food which his host possessed 
 without ruffling his temper. Dur-vasas in his admiration de- 
 
M UDRA-RAKSHA sa—mundaka. 
 
 211 
 
 clared that Mudgala would go bodily to heaven, and the mes- 
 senger of the gods arrived with his heavenly car. The sage, 
 before accepting the invitation, desired to be informed of the 
 joys and ills of heaven. After hearing a full explanation, he 
 found that the enjoyments of heaven must come to a close, so 
 he declared that he " had no desire for heaven, and would seek 
 only that eternal abode where there is no sorrow, nor distress, 
 nor change." He dismissed the messenger of the gods, and 
 began to practise ascetic virtues, becoming indifferent to praise 
 and blame, regarding clods, gold, stones, and gold as alike. 
 Pure knowledge led to fixed contemplation ; and that again 
 imparted strength and complete comprehension, whereby he 
 obtained supreme eternal perfection in the nature of quietude 
 (nirvana). 
 
 MUDEA-EAKSHASA. < The signet of the minister.' A 
 drama by Yisakha-datta. This play has an historical interest, for 
 Chandra-gupta, the Sandracottus of Greek writers, is a leading 
 character in it. The date of its production is apparently the 
 eleventh or twelfth century a.d. It is one of the dramas trans- 
 lated by Wilson, who says, " The author was not a poet of the 
 sphere of Bhava-bhuti or Kali-dasa. His imagination rises not to 
 their level, and there is scarcely a brilliant or beautiful thought 
 in the play. As some equivalent for the want of imagination, 
 he has a vigorous perception of character and a manly strain of 
 sentimeilt, that are inferior only to elevated conception and deli- 
 cate feeling. He is the Massinger of the Hindus. The language 
 of the original partakes of the general character of the play; it is 
 rarely beautiful or delicate, but always vigorous, and occasion- 
 ally splendid." 
 
 MUGDHA-BODHA. A standard Grammar by Vopadeva, 
 written towards the end of the thirteenth century. It has been 
 edited by Bohtlingk, and there are several Indian editions. 
 
 MUKA. A Danava, son of Upasunda. He assumed the form 
 of a wild boar in order to kill Arjuna, but was himself killed by 
 #iva in his form of the Kirata or mountaineer. 
 
 MUKHAGNI. ' Fiery-faced.' Spirits or goblins with faces 
 of fire, perhaps meteors. • 
 
 MTJiTOA. 'Bald.' An appellation of Ketu. Name of a 
 demon slain by Durga. 
 
 MUiVDAKA. Name of a Upanishad (q.v.) translated by 
 
212 
 
 MUNI— N A CHIKE TA S. 
 
 Dr. Koer in the Bibliotheca Indica and by Kammohun Eoy. 
 There are several editions of the text. 
 
 MUNI. " A holy sage, a pious and learned person, endowed 
 with more or less of a divine nature, or having attained to it by 
 rigid abstraction and mortification. The title is applied to the 
 itjshis, and to a great number of persons distinguished for their 
 writings considered as inspired, as Pacini, Vyasa." Their super- 
 human powers over gods and men have been often displayed in 
 blessings, but more frequently in curses. 
 
 MUEA, MUEU. A great demon who had seven thousand 
 sons. He was an ally of the demon Naraka, who ruled over 
 Prag-jyotisha, and assisted him in the defence of that city 
 against Krishna. He placed in the environs of the city " nooses 
 the edges of which were as sharp as razors," but Krishna cut 
 them to pieces with his discus, slew Muru, " and burnt his seven 
 thousand sons like moths with the flame of the edge of his discus." 
 
 MUEAEI. ' The foe of Mura.' An appellation of Krishna. 
 
 MUEAEI MIaSEA. Author of the drama Murari Na/aka or 
 Anargha Eaghava (q.v.). 
 
 MUSALA. The pestle-shaped club carried by Bala-rama. It 
 was named Saunanda. 
 
 MUSALA - DHAEA, MUSALA YUDHA, MUSALIK 
 4 Armed with a pestle.' An appellation of Bala-rama. 
 
 MUSHTIKA. A celebrated boxer in the service of Kama, 
 who directed him to kill Krishna or Bala-rama in a public en- 
 counter, but Bala-rama overthrew him and killed him. 
 
 KABHAGADISH7A, NABHAGANEDISH7HA, KABHA- 
 NEDISHTHA. A son of Manu, who, while he was living as 
 a Brahmachari, was deprived of his inheritance, by his father 
 according to the Yajur-veda, by his brothers according to the 
 Aitareya Brahmana. He subsequently acquired wealth by im- 
 parting spiritual knowledge. 
 
 NACHIKETAS. The story of Nachiketas is told in the 
 Taittiriya Brahmana and Katha Upanishad. Vaja-sravasa or 
 Arum, the father of Nachiketas, desirous of attaining heaven, 
 performed great sacrifices, and was profuse in his gifts to the 
 priests. The son told him that he had not given all, for that 
 he, his son, was left, and said, " To whom shall I be given ? " 
 On repeating the question, the father angrily replied, "To death." 
 So the son departed to the abodes of death, and, after staying 
 
NAG A- NAHUSHA. 
 
 213 
 
 there three nights, Yama was constrained to offer him a boon. 
 He prayed to see his father again and be reconciled. This boon 
 was granted and another offered. All kinds of blessings were 
 proposed, but the youth refused to be contented with anything 
 but a true knowledge of the soul. Yama then proceeded to 
 instruct him. The story has been done into verse by Muir 
 (Texts, vol. v. p. 329). 
 
 NAGA. A snake, especially the cobra-capella. A mythical 
 semi-divine being, having a human face with the tail of a ser- 
 pent, and the expanded neck of the cobra. The race of Nagas 
 is said to be a thousand in number, and to have sprung from 
 Kadru, the wife of Kasyapa, for the purpose of peopling Patala, 
 or the regions below the earth, where they reign in great 
 splendour. From the name of their mother they are called 
 Kadraveyas. Their mother is sometimes called Su-rasa. This 
 dominion was taken from them by the Gandharvas, but they 
 recovered it through their sister, the Narmada river, who induced 
 Vishmi to send Pratardana to their assistance. Their females 
 were handsome, and some of them intermarried with men, as 
 Ulupi with Arjuna. 
 
 The Nagas, or a people bearing the same name, are historical, 
 and have left many traces behind them. There were mountains so 
 called, and Naga-dwipa was one of the seven divisions of Bharata- 
 varsha, A Kings of this race reigned at Mathura, Padmavati, &c, 
 and the name survives in the modern Nagpur. There are various 
 speculations as to who and what they were, but it seems clear 
 they were a race distinct from the Hindus. The mythological 
 accounts are probably based upon the historical, but they have 
 been mixed up together and confused. The favourite theory is 
 that they were a Scythic race, and probably obtained their name 
 from worshipping serpents or holding them in awe and reverence. 
 
 NAGA-LOKA. Patala, the residence of the Nagas. 
 
 NAGA-NANDANA. A Buddhist drama in five acts by Sn 
 Harsha Deva. It has been translated by Boyd. The text has 
 been printed. 
 
 NAGAKA. A city. There are seven sacred cities which 
 confer eternal happiness — (1.) Ayodhya, (2.) Mathura, (3.) Maya 
 (Gaya), (4.) KaSi (Benares), (5.) Kanchi (Conjeveram), (6.) 
 Avanti or Avantika (Ujjayini), (7.) Dwaraka or Dwaravati. 
 
 NAHUSHA. Son of Ayus the eldest son of Pururavas, and 
 
214 
 
 NA IK ASHE YA S — NAKULA . 
 
 father of Yayati. This king is mentioned by Manu as having 
 come into conflict with the Brahmans, and his story is repeated 
 several times with variations in different parts of the Maha- 
 bharata as well as in the Purawas, the aim and object of it 
 evidently being to exhibit the retribution awaiting any man who 
 derogates from the power of Brahmans and the respect due to 
 them. " By sacrifices, austere fervour,, sacred study, self-restraint, 
 and valour, Nahusha acquired the undisturbed sovereignty of 
 the three worlds. . . . Through want of virtuous humility the 
 great king JSTahusha was utterly ruined. " — Manu. One version 
 of the story says that he aspired to the possession of Indram, wife 
 of Indra, when that god had concealed himself for having killed 
 a Brahman. A thousand great ifehis bore the car of Nahusha 
 through the air, and on one occasion he touched with his foot 
 the great Agastya, who was carrying him The sage in his anger 
 cried out, " Tall, thou serpent," and ISTahusha fell from his 
 glorious car and became a serpent. Agastya, hi the supplication 
 of Nahusha, put a limit to the curse ; and according to one ver- 
 sion, the doomed man was released from it by the instrumentality 
 of Yudhi-sh£hira, when he threw off " his huge reptile form, 
 became clothed in a celestial body, and ascended to heaven." 
 
 NAIKASHEYAS. Carnivorous imps descended from M- 
 kasha, mother of Kavawa. They are called also Mkashatmajas. 
 
 NAIMISHA, NAIMISHABAiVTA. A forest (amriga) near 
 the Gomati (Gumti) river, in which the Maha-bharata was 
 rehearsed by Sauti to the assembled ifo'shis. 
 
 NAIKit/TA. Belonging to the south-west quarter; the 
 regent of that quarter. An imp, goblin, or Rakshasa. 
 
 NAISHADHA-CHAKITA, NAISHADHlYA. A poem on 
 the life of Nala, king of Nishadha, by Sil Harsha, a great scep- 
 tical philosopher who lived in the eleventh or twelfth century 
 a.d. It is one of the six Maha-kavyas. There are several 
 printed editions. 
 
 NAKSHATRAS. Mansions of the moon, lunar asterisms. 
 At first they were twenty-seven in number, but they were 
 increased to twenty-eight. They are said to be daughters of 
 Daksha who were married to the moon. See Daksha. 
 
 NAKULA. The fourth of the Pawlu princes. He was the 
 twin son of Madri, the second wife of Paralu, but mythologically 
 he was son of the Aswins, or more specifically of the Aswin 
 
NALA. 
 
 215 
 
 INasatya. He was taught the art of training and managing 
 horses by Drorai, and when he entered the service of the king 
 of Virata he was master of the horse. He had a son named 
 Nir-amitra by his wife Karemi-mati, a princess of Chedi. See 
 Maha-bharata. 
 
 NALA. i. King of Nishadha and husband of Damayantl. 
 The story of Nala and Damayantl is one of the episodes of the 
 Maha-bharata, and is well known from having been translated 
 into Latin by Bopp and into English verse by Dean Milman. 
 Damayantl 'was the only daughter of Bhima, king of Vidarbha 
 (Birar), and was very lovely and accomplished. Nala was brave 
 and handsome, virtuous, and learned in the Vedas, skilled in 
 arms and in the management of horses, but addicted to the vice 
 of gambling. They loved each other upon the mere fame of their 
 respective virtues and beauty, and Damayantl pined for the 
 presence of her unknown lover. Bhima determined that his 
 daughter should hold a swayam-vara. Eajas flocked to it in 
 crowds, and among them Nala. Four gods, Indra, Agni, 
 Vanma, and Yama, also attended. Nala met them on the 
 way, and reverently promised to do their will. They bade him 
 enter the palace and inform Damayantl that they would pre- 
 sent themselves among the candidates, and that she must choose 
 one of them. Nala reluctantly performed his task, but his 
 presence perfected his conquest, and the maiden announced her 
 resolve to pay due homage to the gods, but to choose him for 
 her lord. Each of the four gods assumed the form of Nala, 
 but the lover's eye distinguished the real one, and she made her 
 choice. They married and lived for some time in great happi- 
 ness, a son and a daughter, named Indrasena and Indrasena, 
 being born to them. Kali, a personification of the Kali or iron 
 age, arrived too late for the swayam-vara. He resolved to be 
 revenged, and he employed his peculiar powers to ruin Nala 
 through his love of gambling. At his instigation, Pushkara, 
 Nala's younger brother, proposed a game of dice. Kali charmed 
 the dice, and ISTala went on losing ; but he was infatuated ; the 
 entreaties of friends and ministers, wife and children, were of 
 no avail ; he went on till he had lost his all, even to his clothes. 
 His rival Pushkara became king, and proclaimed that no one . 
 was to give food or shelter to Nala, so the ruined monarch 
 wandered forth into the forest with his wife, and suffered great 
 
2l6 
 
 NALA. 
 
 privations. Some birds flew away with his only garment. He 
 resolved to abandon his wife in the hope that she would return 
 to her father's court, so he divided her sole remaining garment 
 while she slept and left her. Thus left alone, Damayanti 
 wandered about in great distress. She did not go home, but 
 she at length found service and protection with the princess of 
 Chedi. Nala fell in with the king of serpents, who was under a 
 curse from which Nala was to deliver him. The serpent bit Nala, 
 and told him that the poison should work upon him till the evil 
 spirit was gone out of him, and that he should then be restored 
 to all he loved. Through the effects of the bite he was transformed 
 into a misshapen dwarf. In this form he entered the service of 
 jRitupaim, king of Ayodhya, as a trainer of horses and an 
 accomplished cook, under the name of Bahuka. Damayanti 
 was discovered and conducted to her father's home, where she 
 found her children. Great search was made for Nala, but in 
 vain, for no one knew him in his altered form. 0 One Brahman, 
 however, suspected him, and informed Damayanti. She re- 
 solved to test his feelings by announcing her intention of hold- 
 ing a second swayam-vara. King jRitupama determined to 
 attend, and took JSTala with him as driver of his chariot. Bitu- 
 parwa was skilled in numbers and the rules of chances. On 
 their journey he gave a wonderful proof of this, and he in- 
 structed JSTala in the science. When Nala had acauired this 
 knowledge the evil spirit went out of him, but still he retained 
 his deformity. Damayanti half penetrated his disguise, and 
 was at length convinced that he was her husband by the flavour 
 of a dish which he had cooked. They met, and, after some 
 loving reproaches and the interference of the gods, they became 
 reconciled, and Nala resumed his form. He again played with 
 Pushkara, and staked his wife against the kingdom. Profiting 
 by the knowledge he had obtained from jRitupama, he won 
 back all and again became king. Pushkara then humbled him- 
 self, and Nala not only forgave him, but sent him home to his 
 own city enriched with many gifts. The text of this poem 
 has been often printed, and there are translations in various 
 languages. 
 
 2. A. monkey chief, said to be a son of Viswa-karma. Accord- 
 ing to the Kamaya^a, he had the power of making stones float 
 in water. He was in Kama's army and built the bridge of 
 
NALA-K UVA RA — NANDI-M UK HA S. 2 1 7 
 
 stone called Kama-setu, or Nala-setu, from the continent to 
 Ceylon, over which Kama passed with his army. 
 JSTALA-KUVAKA. A son of Kuvera. 
 
 NALODAYA (Nala + udaya). < The rise of Nala.' A poem 
 describing the restoration to power of King Nala after he had 
 lost his all. It is ascribed to a Kali-dasa, but the composition 
 is very artificial, and the ascription to the great Kali-dasa may 
 well be doubted. The text has been printed, and there is a 
 metrical translation by Yates. 
 
 NALOPAKHYANA. The story of Nala, an episode of the 
 Maha-bharata. See Nala. 
 
 NAMUCHI. A demon slain by Indra with the foam of 
 water. The legend of Namuchi first appears in the i^'g-veda, 
 where it is said that Indra ground "the head of the slave 
 Namuchi like a sounding and rolling cloud," but it is amplified 
 by the commentator and also in the #atapatha Brahmawa and 
 Maha-bharata. When Indra conquered the Asuras there was one 
 Namuchi who resisted so strongly that he overpowered Indra 
 and -held him. Kamuchi offered to let Indra go on promise not 
 to kill him by day or by night, with wet or with dry. Indra 
 gave the promise and was released, but he cut off jSTamuchi's 
 head at twilight, between day and night, and with foam of 
 water, which was, according to the authorities, neither wet nor 
 dry. The Maha-bharata adds that the dissevered head followed 
 Indra "calling out " 0 wicked slayer of thy friend." 
 
 NAKDA. 1. The cowherd by whom Krishna was brought 
 up. 2. A king, or dynasty of kings, of Magadha, that reigned 
 at Pa/ali-putra, and was overthrown by Chandra-gupta the 
 Maurya about 315 B.C. See Chandra-gupta. 
 
 NAKDANA. The grove of Indra, lying to the north of Meru. 
 
 NAKDI. The bull of #iva. The Vayu Purawa makes him 
 the son of Kasyapa and Surabhi. His image, of a milky white 
 colour, is always conspicuous before the temples of #iva. He is 
 the chamberlain of $iva, chief of his personal attendants (ganas), 
 and carries a staff of office. He is guardian of all quadrupeds. 
 He is also called $alankayana, and he has the appellations of 
 Nadi-deha and Tawcfeva-talika, because he accompanies with 
 music the tamfava dance of his master. 
 
 JSTAJSTDI-MUKHAS. A class of Pitns or Manes, concerning 
 whose character there is a good deal of uncertainty. 
 
2l8 
 
 NA ND1NI—NARA DA . 
 
 NANDINL The cow of plenty belonging to the sageVasish- 
 flia, said to have been born of Surabhi, the cow of plenty that 
 was produced at the churning of the ocean. 
 
 NANDI-PUEAiVA. See Purarca. 
 
 NANDLSA, NANDl/SWAEA. 4 Lord of JSTandi.' A title of 
 /Siva. It is related in the Eamayawa that Eavam went to the 
 /Sara-vana, the birthplace of Karttikeya, and on his way through 
 the mountains he beheld " a formidable, dark, tawny-coloured 
 dwarf called Nandrswara, who was a follower of Maha-deva, or 
 rather that deity himself in another body. This being desired 
 Eava^a to halt, as /Siva was sporting in the mountain, and no 
 one, not even a god, could pass. Eavawa asked derisively who 
 >Siva was, and laughed contemptuously at Nandiswara, who had 
 the face of a monkey. Nandiswara retorted that monkeys hav- 
 ing the same shape as himself and of similar energy should be 
 produced to destroy Havana's race. In reply to this menace, 
 Eavawa threatened to pull up the mountain by its roots and let 
 /Siva know his own danger. So he threw his arms round the 
 mountain and lifted it up, which made the hosts of /Siva tremble 
 andParvati quake and cling to her husband. >Siva then pressed 
 down the mountain with his great toe, and crushed and held 
 fast the arms of Eava^a, who uttered a loud cry which shook 
 all creation. Eava?ia's friends counselled him to propitiate /Siva, 
 and he did so for a thousand years with hymns and weeping. 
 /Siva then released him, and said that his name should be I$ava%a 
 from the cry (rdva) which he had uttered. The origin of this 
 story is sufficiently manifest, it has been built up on the name 
 Eavawa, to the glory of /Siva, by a zealous partisan of that deity. 
 
 NAEA. ' Man.' The original eternal man. 
 
 NAEADA. A i^ishi to whom some hymns of the i?ig-veda 
 are ascribed. He is one of the Prajapatis, and also one of the 
 seven great ifehis. The various notices of him are somewhat 
 inconsistent. The iMg-veda describes him as "of the Kawwa 
 family." Another authority states that he sprang from* the 
 forehead of Brahma, and the Vislmu Purawa makes him a son 
 of Kasyapa and one of Daksha's daughters. The Maha-bharata 
 and some Purawas state that he frustrated the scheme which 
 Daksha had formed for peopling the earth, and consequently 
 incurred that patriarch's curse to enter again the womb of a 
 woman and be born. Daksha, however, relented at the solici- 
 
NARADA—NARAKA. 
 
 219 
 
 tation of Brahma, and consented that ISTarada should he horn 
 again of Brahma and one of Daksha's daughters ; he was hence 
 called Brahma and Deva-brahma. In some respects he hears a 
 resemhlance to Orpheus. He is the inventor of the vma (lute), 
 and was chief of the Gandharvas or heavenly musicians. He 
 also went down to the infernal regions (Patala), and was de- 
 lighted with what he saw there. ' In later times he is connected 
 with the legend of Knshwa. He warned Kansa of the imminent 
 incarnation of Vishnu, and he afterwards "became the friend and 
 associate of 'Krishna. 
 
 The Narada-pancha-ratra relates that Brahma advised his 
 son Narada to marry, hut Narada censured his father as a false 
 teacher, "because devotion to Knshna was the only true means 
 of felicity. Brahma then cursed Xarada to lead a life of sen- 
 suality, in subjection to women, and Narada retorted the curse, 
 condemning Brahma to lust after his own daughter, and to 
 he an ohject unworthy of adoration. Narada has the appella- 
 tions, Kali-karaka, ' strife-maker Kapi-vaktra, * monkey-faced;' 
 Pisuna, ' messenger or spy.' 
 
 Narada was also one of the great writers upon law. His 
 text-hook, called " Naradiya Dharma-sastra," has been translated 
 into English by Dr. Jolly. 
 
 NAKADA PANCHA-KATKA. A ritualistic work of the 
 Vaisjmavas. It has been printed in the Bibliotheca Inclica. 
 
 NAKADA-PUKAiVA, NAKADlYA-PUKAiVA. " Where 
 Narada has described the duties which were observed in the 
 Bnhat Kalpa, that is called the Naradiya, having 25,000 
 stanzas." But the only copy that Wilson analysed contained 
 not more than 3000 stanzas. There is another work called the 
 Bnhan or Great Naradiya, but this extends only to 3500 verses. 
 These Puranas, says Wilson, bear " no conformity to the defi- 
 nition of a Purana ; both are sectarial and modern compilations, 
 intended to support the doctrine of Bhakti or faith in Vishnu." 
 They are modern compositions, possibly even of so late a date as 
 the sixteenth or seventeenth century. One of them refers to 
 the " killers of cows " and " contemners of the gods," meaning, 
 no doubt, the Mohammadans, so that the passage would seem 
 to have been written after India was in their hands. 
 
 NAEAKA. Hell ; a place of torture to which the souls of 
 the wicked are sent. Manu enumerates twenty-one hells : — 
 
220 
 
 NARAKA—NARA YANA. 
 
 Tamisra, Andha-tamisra, Maha-raurava, Kaurava, Naraka, Kala- 
 siitra, Maha-naraka, Sanjlvana, Maha-vichi, Tapana, Samprata- 
 pana, Sanhata, Sakakola, Kucfanala, Puti-mrittika, Loha-sanku, 
 JKjisha, Panthana, ^almaM, Asi-patra-vana, and Loha-daraka. 
 Other authorities vary greatly as to the numbers and names of 
 the hells. See Yishmi Purami, ii. 214. 
 
 1STAEAKA. An Asura, son of the Earth. In the Maha- 
 bharata and Yislmu Purana he is said to have carried off the 
 ear-rings of Aditi to the impregnable castle of Prag-jyotisha, but 
 Krishna, at the request of the gods, went there and killed him 
 and recovered the jewels. In the Hari-vansa the legend differs. 
 According to this, Naraka, king of Prag-jyotisha, was an implac- 
 able enemy of the gods. He assumed the form of an elephant, 
 and having carried off the daughter of Viswa-karma, he subjected 
 her to violation. He seized the daughters of the Gandharvas, and 
 of gods and of men, as well as the Apsarasas themselves, and 
 had more than 16,000 women, for whom he , built a splendid 
 residence. He also appropriated to himself jewels, garments, and 
 valuables of all sorts, and no Asura before him had ever been 
 so horrible in his actions. • 
 
 NAEA-NAEAYAYA. Two ancient itishis, sons of Dharma 
 and Ahinsa. The names are sometimes applied to Krishna 
 and to Krishwa and Arjuna. The Yamana Purana has a 
 legend about them which is alluded to in the drama of Yik- 
 ramorvasi. Their penances and austerities alarmed the gods, 
 so Indra sent nymphs to inspire them with passion and disturb 
 their devotions. JSTarayawa took a flower and placed it on his 
 thigh. Immediately there sprung from it a beautiful nymph 
 whose charms far excelled those of the celestial nymphs, and 
 made them return to heaven filled with shame and vexation. 
 Narayana sent this nymph to Indra with them, and from her 
 having been produced from the thigh (iiru) of the sage, she was 
 called Urvasi. 
 
 N AK A S INH A- A Y AT AK A. See Avatara. 
 
 KAKASINHA PUEAYA. See Purana. 
 
 NAKA-YISHWANA. ( A man-devourer;' a Eakshasa or 
 other malignant being. 
 
 NAEAYAYA. i. The son of Nara, the original man, and 
 often identified or coupled with Kara. 2. The creator Brahma, 
 who, according to Mann, was so called because the waters (nam) 
 
NARMADA—NIDHL 
 
 221 
 
 were his first ayana or place of motion. The name is found for 
 the first time in the /Satapatha Brahma?? a. The name as com- 
 monly used applies to Yishrai, and is that under which he was 
 first worshipped. 
 
 NAKMADA. The Nerbudda river, which is esteemed holy. 
 The personified river is variously represented as being daughter 
 of a ifo'shi named Mekala (from whom she is called Mekala and 
 Mekala-kanya), as a daughter of the moon, as a c mind-born 
 daughter ? of the Somapas, and as sister of the Nagas. It was 
 she who brought Purukutsa to the aid of the Nagas against the 
 Gandharvas, and the grateful snake-gods made her name a charm 
 against the venom of snakes. According to the Yisrmu Purana, 
 she had a son by Purukutsa who was named Trasadasyu. The 
 Matsya Pura?za gives Du/Vsaha as the name of her husband. 
 The Hari-vansa is inconsistent with itself. In one place it 
 makes her wife of Purukutsa and mother of Trasadasyu ; in 
 another it makes her the wife of Trasadasyu. She is also called 
 Eeva and Purva-ganga, and, as a daughter of the moon, Indu-ja 
 and Somodbhava. 
 
 NASATYA. Name of one of the Aswins. It is also used 
 in the plural for both of them. 
 
 NAYA-BATISTA. The nine gems : pearl, ruby, topaz, dia- 
 mond, emerald, lapis lazuli, coral, sapphire, and one not identified 
 called Go-meda. The nine gems of the court of Yikrama, pro- 
 bably meaning Yikramaditya, whose era the Samvat begins in 
 56 B.C. A verse gives their names as Dhanwantari, Kshapa??aka, 
 Amara Sinha, #anku, Yetala-bha^a, Gha^a-karpara, Kali-dasa, 
 Varaha-mihira, Yararuchi. The date of Yikramaditya is by no 
 means settled. Bhau Daji endeavours to identify Yikrama with 
 Harsha Yikramaditya, who lived in the middle of the sixth 
 century. 
 
 NIDAGHA. A Brahman, son of Pulastya, who dwelt " at 
 Yira-nagara, a large handsome city on the banks of the Devika 
 river " (the Gogra). He was a disciple of the sage Bibhu, and 
 when RMm went to visit his disciple, Nidagha entertained him 
 reverentially. Eihhu instructed him in divine knowledge until 
 he learned to " behold all things as the same with himself, and, 
 perfect in holy knowledge, obtained final liberation." 
 
 NIDAJSTA-SUTEA. An old work upon the metres of the Yedas. 
 
 NIDHI. 1 A treasure.' Nine treasures belonging to the god 
 
222 
 
 NIDRA—NIMI. 
 
 Kuvera. Each of them is personified or has a guardian spirit, 
 which is an object of worship among the Tantrikas. The nature 
 of these Nidhis is not clearly understood. See a note by Wilson 
 on verse 534 of the Megha-duta, Collected Works, iv. 379. 
 Their names are Kachchhapa, Mukunda, ISTanda (or Kunda), 
 Kharba, Makara, Mia, tfankha, Padma, and Maha-padma. The 
 Kidhis are called also Mdhana, Mkara, and Sfevadhi. 
 
 MDKA. ' Sleep. ' Sometimes said to be a female form of 
 Brahma, at others to have been produced at the churning of the 
 ocean. 
 
 NIGHAATTT, NIGHAiVTUKA. A glossary, especially of 
 synonyms and obsolete and obscure Yedic terms. There was 
 at least one work of this kind before the days of Yaska. See 
 Nirukta. , 
 
 NIKASHA. A female demon, the mother of Kavawa. The 
 mother of the carnivorous imps called Pisitasanas, or by their 
 metronymic Naikusheyas and Nikashatmajas. 
 
 NIKUMBHA. 1. A Kakshasa who fought against Kama. He 
 was son of Kumbha-kama. 2. An Asura who, according to the 
 Hari-vansa, received the boon from Brahma that he should die 
 only by the hands of Vislmu. He was king of Sha^-pura and 
 had great magical powers, so that he could multiply himself into 
 many forms, though he commonly assumed only three. He car- 
 ried off the daughters of Brahma-datta, the friend of Krishna, 
 and that hero attacked him and killed him under di£erent 
 forms more than once, but he was eventually slain outright by 
 Krishna, and his city of Sha/-pura was given to Brahma- 
 datta. 
 
 NlLA. ' Blue.' 1. A mythic range of mountains north of 
 Meru. 2. A mountain range in Orissa. 3. A monkey ally of 
 Kama. 4. A Pawrfava warrior killed by Aswatthaman. 
 
 NILA-KANTHA. < Blue throat.' An epithet of Siva. See 
 Siva. 
 
 NIMI. Son of Ikshwaku, and founder of the dynasty of 
 Mithila. He was cursed by the sage Yasish/ha to lose his cor- 
 poreal form, and he retorted the imprecation upon the sage. 
 Both abandoned the bodily condition. Vasish/ha was born 
 again as the issue of Mitra and Varuwa, but " the corpse of 
 Nimi was preserved from decay by being embalmed with fra- 
 grant oils and resins, and it remained as entire as if it were 
 
NIRNA YA'SINDHU—NISHADA, 
 
 223 
 
 immortal." The gods were willing to restore him to bodily life, 
 but Nimi declined, declaring that the separation of soul and 
 body was so distressing that he would never resume a corporeal 
 shape and become liable to it again. " To this desire the gods 
 assented, and Mmi was placed by them in the eyes of all 
 living creatures, in consequence of which their eyelids are ever 
 opening and shutting." — Vishnu Fur ana, A wink of the eye 
 is called nimisha, and the legend was probably built upon the 
 resemblance of the two words. 
 
 MBYAYA-SINDHIJ. A work on religious ceremonies and 
 law by Kamalakara. It has been printed at Bombay and Benares. 
 
 NTKjR/TI. ' Death, decay/ Death personified as a god- 
 dess ; sometimes regarded as the wife and sometimes as the 
 daughter of A-dharma. One of the Eudras. 
 
 NIKUKTA. ' Etymology, glossary.' One of the Vedangas. 
 The Nirukta is devoted to the explanation of difficult Yedic 
 words. The only work of the kind now known to us is that of 
 Yaska, who was" a predecessor of Pacini ; but such works were 
 no doubt numerous, and the names of seventeen writers of 
 Mruktas are mentioned as having preceded Yaska. The 
 Mrukta consists of three parts : — (1.) Naigha^uka, a collection of 
 synonymous words ; (2.) Naigama, a collection of words peculiar 
 to the Yedas ; (3.) Daivata, words relating to deities and sacri- 
 fices. These are mere lists of words, and are of themselves of 
 little Value. They may have been compiled by Yaska himself, 
 or he may have found them ready to his hand. The real Mrukta, 
 the valuable portion of the work, is Yaska's commentary which 
 follows. In this he explains the meaning of words, enters into 
 etymological investigations, and quotes passages of the Yedas 
 in illustration. These are valuable from their acknowledged 
 antiquity, and as being the oldest known examples of a Yedic 
 gloss. They also throw a light upon the scientific and religious 
 condition of their times, -but the extreme brevity of their style 
 makes them obscure and difficult to understand. The text of 
 the Nirukta has been published by Eoth. 
 
 NISHADA. A mountain tribe dwelling in the Yindhya 
 mountains, said to have been produced from the thigh of Ye^a ; 
 the Bhils or foresters, and barbarians in general. (See Yens,.) 
 Any outcast, especially the offspring of a Brahman father and 
 #udra mother. 
 
224 
 
 NISHA DMA — OM. 
 
 NISHADHA. i. A mythic range of mountains lying south of 
 Meru, but sometimes described as on the east. It is north of the 
 Himalaya. 2. The country of JSTala, probably the Bhil country. 
 
 NISHnGEI. In the i^g-veda, the mother of Indra. 
 
 NLSUMBHA. An Asura killed by Durga. See Kumbha. 
 
 NlTI-MAJNTJAKI A work on ethics by Dya- Dwiveda, 
 exemplified by stories and legends with special reference to the 
 Yedas. Some specimens are given in the Indian Antiquary, 
 vol. v. 
 
 NITI-#ASTRAS. Works on morals and polity, consisting 
 either of proverbs and wise maxims in verse, or of stories and 
 fables' inculcating some moral precept and illustrating its effects. 
 These fables are generally in prose interspersed with pithy 
 maxims in verse. 
 
 NIVATA-KAVACHAS. < Clothed in impenetrable armour/' 
 A class of Daityas descended from Prahlada, " whose spirits 
 were purified by rigid austerity." According to the Maha- 
 bharata they were 30,000,000 in number, and dwelt in the 
 depths of the sea. They were destroyed by Arjuna. 
 
 NiJJ-SINHA. The Nara-sinha or man-lion incarnation. See 
 Avatara. 
 
 Nitf-SINHA PURAYA. See Puiawa. 
 
 Nitf-SINHA TAPANI. An Upanishad in which Vishmi is 
 worshipped under his form Nn-sinha. Published with the com- 
 mentary of /Sankaracharya in the Bibliotheca Indica. 0 
 
 NYAYA. The logical school of philosophy. See Darsana. 
 
 NYAYA-DAK#ANA, NYAYA-SUTRA-Y^/TTI Works 
 of Gotama on the Nyaya philosophy. They have been printed. 
 
 ODRA. The country of Orissa A man of that country. 
 
 OM. A word of solemn invocation, affirmation, benediction, 
 .and consent, so sacred that when it is uttered no one must hear 
 it. The word is used at the commencement of prayers and re- 
 ligious ceremonies, and is generally placed at the beginning of 
 books. It is a compound of the three letters a, u, m, which are 
 typical of the three Yedas ; and it is declared in the Upanishads, 
 where it first appears, to have a mystic power and to be worthy 
 of the deepest meditation. In later times the monosyllable re- 
 presents the Hindu triad or union of the three gods, a being 
 Yishmi, u $iva, and m Brahma. This monosyllable is called 
 Udgitha. 
 
OMKARA — PA HLA VA. 
 
 225 
 
 OMKAEA. The sacred monosyllable Om. Name of one of 
 the twelve great lingas. See Linga. 
 
 OSHADHI-PEASTHA. 'The place of medicinal herbs. 7 
 A city in the Himalaya mentioned in the Kumara-sambhava. 
 
 OSHTHA-KARiVAKAS. A people whose lips extended to 
 their ears, mentioned in the Maha-bharata. 
 
 PAD A. The Pada text of the Yedas, or of any other work, 
 is one in which each word (pada) stands separate and distinct, 
 not joined with the next according to the rules of sandhi (coali- 
 tion). See Paftia. 
 
 PADMA, PADMA YATL A name of LakshmL 
 
 PAD MAY ATI. Name of a city. It would seem, from the 
 mention made of it in the drama Malatl Madhava, to lie in the 
 Vindhya mountains. 
 
 PADMA -K ALP A. The last expired kalpa or year of Brahma. 
 
 PADMA -PUEAYA, PADMA- PUEAYA. This Purarca 
 generally stands second in the list of Purawas, and is thus de- 
 scribed : — " That which contains an account of the period when 
 the world was a golden lotos (padma), and of all the occurrences 
 of that time, is, therefore, called Padma by the wise. It con- 
 tains 5 5,000 stanzas." The work is divided into five books or 
 Kha?z^as : — " (1.) Snsh/i Kha^a, or section on creation ; (2.) 
 Bhumi Kha^a, on the earth ; (3.) Swarga Khaw^a, on heaven; 
 (4.) Patala Khawcfct, on the regions below the earth; (5.) Uttara 
 Khamfa, last or supplementary chapter. There is also current 
 a sixth division, the Kriya-yoga-sara, a treatise on the practice 
 of devotion." These denominations of the various divisions 
 convey but an imperfect and partial notion of their heterogene- 
 ous contents, and it seems probable that the different sections 
 are distinct works associated together under one title. There is no 
 reason to consider any of them as older than the twelfth century. 
 The tone of the whole Purawa is strongly Yaishwava ; that of the 
 last section especially so. In it #iva is represented as explain- 
 ing to Parvati the nature and attributes of Yisrmu, and in the 
 end the two join in adoration of that deity. A few chapters 
 have been printed and translated into Latin by Wollheim. 
 
 PAHLAYA. Name of a people. Manu places the Pahlavas 
 among the northern nations, and perhaps the name is connected 
 with the word Pahlavi, i.e., Persian. They let their beards grow 
 by command of King Sagara. According to Manu, they were 
 
 p 
 
226 
 
 PAIJA VANA—PANCHALL 
 
 Kshatriyas who had become outcasts, but the Maha-bharata says 
 they were created from the tail of YasisWha's cow of fortune ; 
 and the Ramayawa states that they sprang from her breath. 
 They are also called Pahnavas. 
 
 PAIJAYANA. A name of the King Sudas, his patronymic 
 as son of Pljavana. 
 
 PAILA. A learned man who was appointed in ancient days 
 to collect the hymns of the Pbig-ve&a. He arranged it in two 
 parts, and must have been a coadjutor of Yeda Yyasa. 
 
 PAKA-aSASANA. A name of Indra, and of Arjuna as de- 
 scended from Indra. 
 
 PALAKAPYA. An ancient sage who wrote upon medicine, 
 and is supposed to have been an incarnation of Dhanwantari. 
 
 PAMPA. A river which rises in the i?/shyamuka mountain 
 and falls into the Tungabhadra below Anagundi. Also a lake 
 in the same locality. 
 
 PANCHA-CHUDA. A name of Eambha. 
 
 PANCHAJANA. i. Name of a demon wtio lived in the sea 
 in the form of a conch-shell. He seized the son of Sandrpani, 
 under whom Knsh?za learnt the use of arms. Krishna rescued 
 the boy, killed the demon, and afterwards used the conch-shell 
 for a horn. 2. A name of Asamanjas (q.v.). 
 
 PANCHAJANYA. Krishna's conch, formed from the shell 
 of the sea-demon Panchajana. 
 
 PANCHALA. Name of a country. From the 'Maha- 
 bharata it would seem to have occupied the Lower Doab ; Manu 
 places it near Kanauj. It has sometimes been identified with 
 the Panjab, and with " a little territory in the more immediate 
 neighbourhood of Hastinapur." Wilson says, " A country ex- 
 tending north and west from Delhi, from the foot of the Hima- 
 layas to the Chambal." It was divided into Northern and 
 Southern Panchalas, and the Ganges separated them. Cunning- 
 ham considers North Panchala to be Kohilkhand, and South 
 Panchala the Gangetic Doab. The capital of the former was 
 Ahi-chhatra, whose ruins are found near Ramnagar, and of the 
 latter Kampilya, identical with the modern Kampila, on the old 
 Ganges between Badaun and Farrukhabad. 
 
 PANCHA-LAKSHAYA. The five distinguishing character- 
 istics of a Pura^a. See Pura?ia. 
 
 PANCHALl. Draupadi as princess of Panchala. 
 
PA NCH ANA NA —PAND YA. 
 
 227 
 
 PANCHANANA. < Five-faced. ' An epithet applied to 
 #iva. 
 
 PANCHAPSAKAS. Name of a lake. See Manda-kami. 
 
 PAjSTCHA->STKHA. One of the earliest professors of the 
 Sankhya philosophy. 
 
 PAISTCHA-TANTKA. A famous collection of tales and 
 fables in five (pancha) books (tantr'a). It was compiled by a 
 Brahman named Vislmu-sarman, about the end of the fifth 
 century a.d., for the edification of the sons of a king, and was 
 the original of the better-known Hitopadesa. This work has 
 reappeared in very many languages both of the East and West, 
 and has been the source of many familiar and widely known 
 stories. It was translated into Pahlavi or old Persian by order 
 of Naushirvan in the sixth century a.d. In the ninth century 
 it appeared in Arabic as Kalila 0 Damna, then, or before, it was 
 translated into Hebrew, Syriac, Turkish, and Greek ; and from 
 these, versions vrere made into all the languages of Europe, and 
 it became familiar in England as Pilpay's Eables (Fables of 
 Bidpai). In modern Persia it is the basis of the Anwar-i 
 Suhaili and Iyar-i Danish. The latter has reappeared in Hin- 
 dustani as the Khirad-afroz. The stories are popular through- 
 out Hindustan, and have found their way into most of the lan- 
 guages and dialects. There are various editions of the text and 
 several translations. 
 
 PANCHAVATl. A place in the great southern forest near 
 the sources of the Godavarl, where Kama passed a long period 
 of his banishment. It has been proposed to identify it with 
 the modern Nasik, because LakshmaTia cut off Surpa-nakha's 
 nose (ndsika) at PanchavatL 
 
 PANCHAVmSA. See Praudha Brahmaroa. 
 
 PANCHA-ViLTKSHA. < Five trees.' The five trees of 
 Swarga, named Mandara, Parijataka, Santana, Kalpa-vriksha, 
 and Hari-chandana. 
 
 PANCHOPAKHYAKA. The Pancha-tantra. 
 
 PAiVDAVAS. The descendants of Pa^u. 
 
 PAiVDU. ' The pale.' Brother of Dhnta-rashfra, king of 
 Hastina-pura and father of the PaWavas or Vmdu princes. See 
 Maha-bharata. 
 
 PAiVDYA. Pamfya, Chola, and Chera were three kingdoms in 
 the south of the Peninsula for some centuries before and after the 
 
228 
 
 PAN1NL 
 
 Christian era. V&ndya, was well known to the Eomans as the 
 kingdom of King Pandion, who is said to have sent ambassadors 
 on two different occasions to Augustus Caesar. Its capital was 
 Madura, the Southern Mathura. Pawdya seems to have fallen 
 under the ascendancy of the Chola kings in the seventh or 
 eighth century. 
 
 PACINI. The celebrated grammarian, author of the work 
 called Pamniyam. This is the standard authority on Sanskrit 
 grammar, and it is held in such respect and reverence that it is 
 considered to have been written by inspiration. So in old times 
 Pacini was placed among the i&shis, and in more modern days 
 he is represented to have received a large portion of his work by 
 direct inspiration from the god Siva. It is also said that he 
 was so dull a child that he was expelled from school, but the 
 favour of Siva, placed him foremost in knowledge. He was not 
 the first grammarian, for he refers to the works of several who 
 preceded him. The grammars which have beon written since 
 his time are numberless, but although some of them are of great 
 excellence and much in use, Pacini still reigns supreme, and 
 his rules are incontestable. " His work," says Professor Wil- 
 liams, " is perhaps the most original of all productions of the 
 Hindu mind." The work is written in the form of Sutras or 
 aphorisms, of which it contains 3996, arranged in eight (ashta) 
 chapters (adhydya), from which the work is sometimes ,called 
 Ash/adhyayi. These aphorisms are exceedingly terse and com- 
 plicated. Special training and study are required to reach their 
 meaning. Colebrooke remarks, that " the endless pursuit of 
 exceptions and limitations so disjoins the general precepts, that 
 the reader cannot keep in view their intended connection and 
 mutual relations. He wanders in an intricate maze, and the key 
 of the labyrinth is continually slipping from his hand." But it 
 has been well observed that there is a great difference between 
 the European and Hindu ideas of a grammar. In Europe, gram- 
 mar has hitherto been looked upon as only a means to an end, 
 the medium through which a knowledge of language and litera- 
 ture is acquired. With the Pawrfit, grammar was a science ; it 
 was studied for its own sake, and investigated with the most 
 minute criticism ; hence, as Goldstiicker says, " Pacini's work is 
 indeed a kind of natural history of the Sanskrit language." 
 Pacini was a native of #alatura, in the country of Gandhara, 
 
PA NIS—PARASA RA . 
 
 229 
 
 west of the Indus, and so is known as SSlottanya. He is 
 described as a descendant of Pamn and grandson of Devala. 
 His mother's name was Dakshi, who probably belonged to the 
 race of Daksha, and he bears the metronymic Daksheya. He 
 is also called Ahika. The time when he lived is uncertain, but it 
 is supposed to have been about four centuries B.C. Goldstiicker 
 carries him back to the sixth century, but Weber is inclined 
 to place him considerably later. Pacini's grammar has been 
 printed by Bohtlingk, and also in India. See Goldstiicker's 
 Pdnini, his Place in Literature.' 1 
 
 PAYTS. 6 Niggards.' In the i&g-veda, "the senseless, false, 
 evil-speaking, unbelieving, unpraising, unworshipping Pams were 
 Dasyus or envious demons who used to steal cows and hide them 
 in caverns." They are said to have stolen the cows recovered by 
 /Sarama (q.v.). 
 
 PAISTNAGA. A serpent, snake. See Naga. 
 
 PAPA-PUEUSHA. < Man of sin.' A personification of all 
 wickedness in a* human form, of which all the members are great 
 sins. The head is brahmanicide, the arm cow-killing, the nose 
 woman-murder, &c. 
 
 PAEADAS. A barbarous people dwelling in the north-west. 
 Manu says they were Kshatriyas degraded to be #iidras. 
 
 PAEAMAKSHIS (Parama-nshis). The great Bidkds. See 
 Rishi. 
 
 PAEAMATMAK The supreme soul of the universe. 
 
 PAKAMESHfHIK 'Who stands in the highest place.' 
 A title applied to any superior god and to some distinguished 
 mortals. A name used in the Yedas for a son or a creation of 
 Prajapati. 
 
 PAEAaSAEA. A Yedic Bishi to whom some hymns of the 
 Big-vedo, are attributed. He- was a disciple of Kapila, and he 
 received the Vishnu Purana from Pulastya and taught it to 
 Maitreya. He was also a writer on Dharma-sastra, and texts of 
 his are often cited in books on law. Speculations as to his era 
 differ widely, from 575 B.C. to 139 1 B.C., and cannot be trusted. 
 By an amour with Satyavati he was father of Knsrma Dwaipa- 
 yana, the Yyasa or arranger of the Yedas. According to the 
 Nirukta, he was son of Yasishftia, but the Maha-bharata and 
 the Yishmi Purana make him the son of 5aktri and grandson of 
 Vasish/ha. The legend of his birth, as given in the Maha-bharata, 
 
PARASARA-PURANA—PARASU-RAMA. 
 
 is that King Kalmasha-pada met with /Saktri in a narrow path, 
 and desired him to get out of the way. The sage refused, and the 
 Baja struck him with his whip. Thereupon the sage cursed the 
 Baja so that he became a man-eating Bakshasa. In this state 
 he ate up Saktri, whose wife, Adnsyanti, afterwards gave birth to 
 Parasara. When this child grew up and heard the particulars 
 of his father's death, he instituted a sacrifice for the destruction 
 of all the Bakshasas, but was dissuaded from its completion by 
 Yasish/ha and other sages. As he desisted, he scattered the 
 remaining sacrificial fire upon the northern face of the Himalaya, 
 where it still blazes forth at the phases of the moon, consuming 
 Bakshasas, forests, and mountains. 
 
 PABASABA-PUBAiVA. See Puram 
 PABA&IKAS. Parsikas or Farsikas, i.e., Persians. 
 PAKASTJ-KAMA. < Kama with the axe.' The first Kama 
 and the sixth Avatara of Visrmu. He was a Brahman, the fifth 
 son of Jamad-agni and Bemika. By his father's side he descended 
 from Blmgu, and was, far excellence, the BMrgava; by his 
 mother's side he belonged to the royal race of the Kusikas. He 
 became manifest in the world at the beginning of the Treta- 
 yuga, for the purpose of repressing the tyranny of the Kshatriya 
 or regal caste. His story is told in the Maha-bharata and in the 
 Purarcas. He also appears in the Bamayawa, but chiefly as an 
 opponent of Eama-chandra. According to the Maha-bharata, he 
 instructed Arjuna in the use of arms, and had a combat 'with 
 Bhishma, in which both suffered equally. He is also represented 
 as being present at the great war council of the Kaurava princes. 
 This Parasu-rama, the sixth Avatara of Visrmu, appeared in 
 the world before Eama or Eama-chandra, the seventh Avatara, 
 but they were both living at the same time, and the elder incar- 
 nation showed some jealousy of the younger. The Maha-bharata 
 represents Parasu-rama as being struck senseless by Eama- 
 chandra, and the Bamaya?ia relates how Parasu-raina, who was 
 a follower of /Siva, felt aggrieved by Eama's breaking the bow 
 of /Siva, and challenged him to a trial of strength. This ended 
 in his defeat, and in some way led to his being " excluded from 
 a seat in the celestial world." In early life Parasu-rama was 
 under the protection of /Siva, who instructed him in the use of 
 arms, and gave him the parasu, or axe, from which he is named. 
 The first act recorded of him by the Maha-bharata is that, by 
 
PA RA S U-RAMA —PARI J A TA . 
 
 231 
 
 command of his father, he cut off the head of his mother, Ee/zuka. 
 She had incensed her husband by entertaining impure thoughts, 
 and he called upon each of his sons in succession to kill her. 
 Parasu-rama alone obeyed, and his readiness so pleased his father 
 that he told him to ask a boon. He begged that his mother 
 might be restored pure to life, and, for himself, that he might be 
 invincible in single combat and enjoy length of days. Parasu- 
 rama's hostility to the Kshatriyas evidently indicates a severe 
 struggle for the supremacy between them and the Brahmans. 
 He is said to have cleared the earth of the Kshatriyas twenty- 
 one times, and to have given the earth to the Brahmans. The 
 origin of his hostility to the Kshatriyas is thus related : — Karta- 
 virya, a Kshatriya, and king of the Haihayas, had a thousand 
 arms. This king paid a visit to the hermitage of Jamad-agni in 
 the absence of that sage, and was hospitably entertained by his 
 wife, but when he departed he carried off a sacrificial calf be- 
 longing to their host. This act so enraged Parasu-rama that he 
 pursued Karta-vlrya, cut off his thousand arms and killed him. 
 In retaliation the sons of Karta-vlrya killed Jamad-agni, and for 
 that murder Parasu-rama vowed vengeance against them and the 
 waole Kshatriya race. " Thrice seven times did he clear the 
 earth of the Kshatriya caste, and he filled with their blood the 
 five large lakes of Samanta-panchaka." He then gave the earth 
 to Kasyapa, and retired to the Mahendra mountains, where he 
 was visited by Arjuna. Tradition ascribes the origin of the 
 country of Malabar to Parasu-rama. According to one account 
 he received it as a gift from Vanma, and according to another 
 he drove back the ocean and cut fissures in the Ghats with blows 
 of his axe. He is said to have brought Brahmans into this 
 country from the north, and to have bestowed the land upon 
 them in expiation of the slaughter of the Kshatriyas. He bears 
 the appellations KhancZa-parasu, 4 who strikes with the axe/ and 
 Nyaksha, 'inferior.' 
 
 PAEAYASU. See Eaibhya and Yava-krita. 
 
 PAEIJATA. The tree produced at the churning of the 
 ocean, " and the delight of the nymphs of heaven, perfuming the 
 world with its blossoms." It was kept in Tndra's heaven, and 
 was the pride of his wife tfachi, but when Krishna visited Indra 
 in Swarga, his wife Satya-bhama induced him to carry the tree 
 away, which led to a great fight between the two gods and their 
 adherents, in which Indra was defeated. The tree was taken to 
 
232 
 
 PA RIK SHIT— PAR THA . 
 
 Dwaraka and planted there, but after KWslma's death it returned 
 to Indra's heaven. 
 
 PAEIKSHIT. Son of Abhimanyu by his wife Uttara, 
 grandson of Arjuna, and father of Janamejaya. He was killed 
 by Aswatthaman in the womb of his mother and was born dead, 
 but he was brought to life by Krishna, who blessed him and 
 cursed Aswatthaman. When Yudhi-shihira retired from the 
 world, Parikshit succeeded him on the throne of Hastina-pura. 
 He died from the bite of a serpent, and the Bhagavata Purawa 
 is represented as having been rehearsed to him in the interval 
 between the bite and his death. Also written Parikshit. 
 
 PAEIPATEA. The northern part of the Yindhya range of/ 
 mountains. According to the Hari-vansa, it was the scene of thej 
 combat between Krishna and Indra, and its heights sank down 
 under the pressure of Krishna's feet. Also called Pariyatra. 
 
 PAEISHAD. A college or community of Brahmans asscf 
 ciated for the study of the Yedas. 
 
 PAEI$ISH7A. A supplement or appendix. A series of 
 works called Parisishias belong to the Yedic period, but the|y 
 are the last of the series, and indicate a transition state. Tbiy 
 " supply information on theological or ceremonial points which 
 had been passed over in the Sutras, and they treat everything in 
 a popular and superficial manner, as if the time was gone when 
 students would spend ten or twenty years of their lives in 
 fathoming the mysteries and mastering the intricacies of the 
 Brahmawa literature." — Max Mutter. 
 
 PAEIYEAJAKA. A religious mendicant. A Brahman in 
 the fourth stage of his religious life. See Brahman. 
 
 PAEJANYA. i. A Yedic deity, the rain-god or rain per- 
 sonified. Three hymns in the Big-ve&a, are addressed to this 
 deity, and one of them is very poetical and picturesque in de- 
 scribing rain and its effects. The name is sometimes combined 
 with the word vata (wind), parjanya-vdta, referring probably to 
 the combined powers and effects of rain and wind. In later 
 times he is regarded as the guardian deity of clouds and rain, 
 and the name is applied to Indra. 2. One of the Adityas. 
 
 PAESHADA. Any treatise on the Yedas produced in a 
 Parishad or Yedic college. 
 
 PAETHA. A son of Pritha or Kunti. A title applicable to 
 the three elder Pamfevas, but especially used for Arjuna. 
 
PAR VA TI—PA TAN J ALL 
 
 233 
 
 P ARYATl. £ The mountaineer. ' A name of the wife of Siva. 
 See Devi. 
 
 PASU-PATI. ' Lord of creatures.' A name of Eudra or of 
 one of his manifestations. See Rudra. 
 
 PATALA. The infernal regions, inhabited by Nagas (ser- 
 pents), Daityas, Danavas, Yakshas, and others. They are seven 
 in number, and their names, according to the Yishmi Purawa, are 
 Atala, Yitala, Mtala, Gabhastimat, Mahatala, Sutala, and Patala, 
 but these names vary in different authorities. The Padma 
 Purana gives the names of the seven regions and their respective 
 rulers as follow : — (1.) Atala, subject to Maha-maya ; (2.) Yitala, 
 ruled by a form of Siva called Hatakeswara ; (3. ) Sutala, rilled 
 by Bali; (4.) Talatala, ruled by Maya; (5.) Mahatala, where 
 reside the great serpents; (6.) Rasatala, where the Daityas and 
 Danavas dwell; (7.) Patala, the lowermost, in which A 7 asuki 
 reigns over the chief Nagas or snake-gods. In the Siva Pura^a 
 there are eight : Patala, Tala, Atala, Yitala, Tala, Yidhi-patala, 
 Sarkara-bhumi, and Yijaya. The sage Narada paid a visit to 
 these regions, and on his return to the skies gave a glowing ac- 
 count of them, declaring them to be far more delightful than 
 Indra's heaven, and abounding with every kind of luxury and 
 sensual gratification. 
 
 PA2AXI-PUTRA. The Palibothra of the Greek writers, and 
 described by them as being situated at the confluence of the 
 Erranaboas (the Sone river) with the Ganges. It was the capital 
 of the Kandas, and of the Maurya dynasty, founded by Chandra- 
 gupta, which succeeded them as rulers of Magadha. The city 
 has been identified with the modern Patna ; for although the 
 Sone does not now fall into the Ganges there, the modern 
 town is smaller in extent than the ancient one, and there is 
 good reason for believing that the rivers have changed their 
 courses. 
 
 PATANJALA. The Yoga philosophy. See Darsana. 
 
 PATANJALI. The founder of the Yoga philosophy. (See 
 Darsana.) The author of the Maha-bhashya, a celebrated com- 
 mentary on the Grammar of Pacini, and a defence of that work 
 against the criticisms of Katyayana. He is supposed to have 
 written about 200 B.C. Ram Krishna Gopal Bha?Z6?arkar, a late 
 inquirer, says, " He probably wrote the third chapter of his 
 Bhashya between 144 and 142 B.C." Weber, however, makes 
 
234 
 
 PA THA — PISACHA S. 
 
 his date to be 25 a. d. He is also called Gonardiya and Gomka- 
 putra. A legend accounting for his name represents that he fell, 
 as a small snake from heaven into the palm of Pamni (pata, 
 6 fallen ; ' anjali, ' palm ? ). 
 
 PA7HA ' Reading.' There are three forms, called Paihas, 
 in which the Yedic text is read and written: — (1.) Sanhita- 
 paflia, the ordinary form, in which the words coalesce according 
 to the rules of Sandhi ; (2.) Pada-paftia, in which each word 
 stands separate and independent; (3.) Krama-paftia, in which 
 each word is given twice, first joined with the word preceding 
 and then with the word following. 
 
 PATTAN A. 6 City.' Several great places have been known 
 as Pattan or 'the city.' Soma-natha was Pattan; Anhalwara 
 is still known as Pattan, and there is also Patna. 
 
 PAULOMAS. Kasyapa by his wife Puloma had many 
 thousand " distinguished Danavas. called Paulomas, who were 
 powerful, ferocious, and cruel." They were killed by Arjuna. 
 
 PATIYDRA, PAU YDRAKA. Belonging to the country of 
 Punrfra. The conch-shell of Bhishma. 
 
 PAUYDRAKA. A pretender who, on the strength of being 
 a Vasu-deva, or descendant of one named Yasu-deva, set himself 
 up in opposition to Krishna, who was son of Yasu-deva, and 
 assumed his style and insignia. He was supported by the king 
 of Kasi (Benares), but he was defeated and killed by Krishna, 
 and Benares was burnt. 
 
 PAURAYAS. Descendants of Puru of the Lunar race. See 
 Puru. 
 
 PAYANA. < Wind.' The god of the wind. See Yayu. 
 
 PHALGUNA 1. A name of Arjuna. 2. Name of a month. 
 
 PIYDARAKA. A watering-place on the coast of Gujarat, 
 near Dwaraka, resorted to occasionally by Krishna. It still 
 survives as a village, and is held in veneration. It is about 
 twenty miles from the north-west extremity of the Peninsula. 
 
 PINGALA. 1. The great authority on the Chhandas or 
 Prosody of the Yedas. He is supposed to have written about 
 two centuries B.C. 2. Name of one of the serpent kings some- 
 times identified with the foregoing. 
 
 PIPPALADA. A school of the Atharva-veda, founded by a 
 sage of that name. 
 
 PLSACHAS (mas.), PLSACHl (fern.). Fiends, evil spirits, 
 
PISACHA-L OKA—PITRIS. 
 
 23$ 
 
 placed by the Vedas as lower than Kakshasas. The vilest and 
 most malignant order of malevolent beings. Accounts differ as 
 to their origin. The Brahmawa and the Maha-bharata say that 
 they were created by Brahma, together with the Asuras and 
 Kakshasas, from the stray drops of water which fell apart from 
 the drops out of which gods, men, gandharvas, &c, had been 
 produced. According to Manu they sprang from the Prajapatis. 
 In the Purawas they are represented as the offspring of Kasyapa 
 by his wife Krodhavasa, or Pisacha, or Kapisa. 
 PLSACHA-LOKA. See Loka. 
 
 VISIT ASANAS, PISTTA£INS. Carnivorous and cannibal 
 imps descended from Mkasha. 
 
 PITA-MAHA. A paternal grandfather. A name of Brahma 
 as the great father of all. 
 
 PlTAMBAEA. < Clothed in yellow garments.' A name of 
 Vishnu. 
 
 PirHA-STHAXA. < Seat,' or lit. ' place of a seat/ " Fifty- 
 one places where,' according to the Tantras, the limbs of Sati 
 fell when scattered by her husband /Siva, as he bore her dead 
 body about and tore it to pieces after she had put an end to her 
 existence at Daksha's sacrifice. This part of the legend seems 
 to be an addition to the original fable, made by the Tantras, as 
 it is not in the Purawas. (See Daksha.) It bears some analogy 
 to the Egyptian fable of Isis and Osiris. At the Pi/ha-sthanas, 
 however, of Jwala - mukhi, Vindhya - vasinl, Kali - ghatf, and 
 others, temples are erected to the different forms of Devi or 
 Sati, not to the phallic emblem of Maha-deva, which, if present, 
 is there as an accessory, not as a principal ; and the chief object 
 of worship is a figure of the goddess — a circumstance in which 
 there is an essential difference between the temples of Durga 
 and the shrines of Osiris. 77 — Wilson. 
 
 PITiLTS. Patres ; the fathers ; the Manes. This name is 
 applied to three different classes of beings : — 1. The Manes of 
 departed forefathers, to whom pindas (balls of rice and flour) 
 and water are offered at stated periods. 2. The ten Prajapatis 
 or mythical progenitors of the human race. 3. " According to 
 a legend in the Hari-vansa and in the Yayu Purarca, the first 
 Pitns were the sons of the gods. The gods having offended 
 Brahma by neglecting to worship him, were cursed by him to 
 become fools ; but, upon their repentance, he directed them to 
 
2 35 PITRIS—PITRI-PA TI. 
 
 apply to tlieir sons for instruction. Being taught accordingly 
 the rites of expiation and penance by their sons, they addressed 
 them as fathers ; whence the sons of the gods were the first 
 Pitns." The account given of the Pitns is much the same in 
 all the Purawas. " They agree in distinguishing them into seven 
 classes, three of which are without form, or composed of intel- 
 lectual, not elementary substance, and assuming what forms they 
 please ; and four are corporeal. When the Purawas come to the 
 enumeration of the particular classes, they somewhat differ, and 
 the accounts in all the works are singularly imperfect.' 7 The 
 incorporeal Pitns, according to one enumeration, are the Yaira- 
 jas, Agnishwattas, and Barhishads. The first of these seem also 
 to be called Subhaswaras, Somasads, and Saumyas. The cor- 
 poreal are the Su-kalas or Su-kalins, Angirasas, Su-swadhas, and 
 Somapas. The Sukalas are also called Manasas ; the Somapas 
 are -also called Ushmapas ; the Angirasas seem also to be called 
 Havishmats, Havirbhujas, and Upahutas ; and the Su-swadhas 
 are apparently the same as the Ajyapas and Kavyas or Kavyas. 
 The Yairajas are the Manes of great ascetics and anchorites, 
 the Agnishwattas are the Pitns of the gods, the Barhishads of 
 demons, the Somapas of Brahmans, the Havishmats of Ksha- 
 triyas, the Ajyapas of Vaisyas, and the Su-kalins of the #udras ; 
 but one authority, the Hari-van,sa, makes the Somapas belong 
 to the $Mras, and the Su-kalins to the Brahmans, and there 
 appears to be good reason for this. Other names are gi\en by 
 Dr. F. Hall from various authorities (Yishmi Pura^a, iii. 339) : 
 Rasmipas, Phenapas, Sudhavats, Garhapatyas, Ekasringas, Cha- 
 turvedas, and Kalas. Besides these there are the Yyamas, 
 ' fumes/ the Pitns of the barbarians. The i^g-veda and Manu 
 make two independent classes, the Agni-dagdhas and the An- 
 agni-dagdhas, those £ who when alive kept up (or did not keep 
 up) the household flame/ and presented (or did not present) 
 oblations with fire. The Yish?zu Purawa makes the Barhishads 
 identical with the former, and the Agnishwattas with the latter. 
 Yama, god of the dead, is king of the Pitns, and Swadha, 
 ' oblation/ is sometimes said to be their mother, at others their 
 wife. — Wilson, Vishnu Pur ana, iii. 157,339. See Manu, iii. 192. 
 PITiLT-LOKA. See Loka, 
 
 PIT/tf-PATL 6 Tho lord of the Manes.' Yama, judge of 
 the dead. 
 
PIYADA SI— PR AD YUMNA. 
 
 237 
 
 PIYADAST. See Asoka. 
 
 PEABHASA. A place of pilgrimage on trie coast of Gujarat, 
 near to Dwaraka, and also near to the temple of Soma-natha. 
 
 PEABHAVATI. Wife of Pradyumna (q.v.). 
 
 PEABODHA-CHANDEODAYA. 'The rise of the moon 
 of knowledge.' A philosophical drama hy Kn'shwa Misra, who 
 is supposed to have lived about the twelfth century. It has 
 been translated into English by Dr. Taylor, and into German 
 by Eosenkranz and by Hirzel. 
 
 PEACH AjVDA - P A iVD A YA. < The incensed Pawdavas.' A 
 drama in two acts by Eaja #ekhara, the main incident in which 
 is the outrage of Draupadi by the assembled Kaurava princes. 
 
 PEACHETAS. 1. One of the Prajapatis. 2. An ancient sage 
 and lawgiver. 3. The ten Prachetasas were sons of Prachina- 
 barhis and great-grandsons of Pnthu, and, according to the 
 Vishnu Purawa, they -passed ten thousand years in the great 
 ocean, deep in meditation upon Visrmu, and obtained from him 
 the boon of becoming the progenitors of mankind. They took 
 to wife Marisha, daughter of Kaftrfu, and Daksha was their son. 
 See Daksha. 
 
 PEACHYAS. The people of the east; those east of the 
 Ganges ; the Prasii of the Greeks. 
 
 PEADHANA. Matter. Primary matter, or nature as opposed 
 to spirit. 
 
 PEAD YUMNA. A son of Krishna by Eukmim. When a 
 child only six days old, he was stolen by the demon Sambara 
 and thrown into the ocean. There he was swallowed by a fish, 
 which was afterwards caught and carried to the house of #ambara. 
 When the fish was opened, a beautiful child was discovered, and 
 Maya-devi or Maya-vati, the mistress of #ambara's household, 
 took him under her care. The sage Narada informed her who 
 the child was, and she reared him carefully. When he grew up 
 she fell in love with him, and informed him who he was and 
 how he had been carried off by #ambara. He defied the demon to 
 battle, and after a long conflict slew him. Then he flew through 
 the air with Mayavati, and alighted in the inner apartments of his 
 father's palace. Knshwa presented him to his mother Eukmifti 
 " with the virtuous Mayavati his wife," declaring her really to 
 be the goddess Eati. Pradyumna also married Kakudmati, the 
 daughter of Eukmin, and had by her a son named Aniruddha. 
 
233 PR A D YUM NA - VI J A YA— PRAHLADA. 
 
 Pradyumna was killed at Dwaraka in the presence of his father 
 during a drunken brawL Though Pradyumna passed as the 
 son of Krishna, he was, according to the legend, a revival or 
 resuscitation of Kama, the god of love, who was reduced to ashes 
 by the fiery glance of /Siva, and so the name Pradyumna is used 
 for Kama. (See Kama.) The Yishmi Purawa puts the follow- 
 ing words into the mouth of Narada when he presented Prad- 
 yumna to Eukmim : — " When Manmatha (the deity of love) had 
 perished, the goddess of beauty (Eati), desirous to secure his 
 revival, assumed a delusive form, and by her charms fascinated 
 the demon A$ambara, and exhibited herself to him in various 
 illusory enjoyments. This thy son is the descended Kama ; 
 and this is (the goddess) Eati, his wife. There is no occasion 
 for any uncertainty ; this is thy daughter-in-law." In the Hari- 
 vansa he has a wife named Prabhavati, daughter of King Vajra- 
 nabha. When he went to see her for the first time, he changed 
 himself into a bee and lived in a garland of flowers which had 
 been prepared for her. According to the Maha-bharata, he was 
 Sanat-kumara, the son of Brahma. 
 
 PEAD YUMKA - YI JAYA. 'Pradyumna victorious.' A 
 drama in seven acts upon the victory of Pradyumna over the 
 Daitya Yajra-nabha, written by #ankara Dikshita about the 
 middle of the last century. " The play is the work of a ~P audit, 
 not of a poet." — Wilson. 
 
 PEAG-JYOTISHA. A city situated in the east, in Kama- 
 rupa on the borders of Assam. See Naraka. 
 
 PBAHLADA, PBAHEADA. A Daitya, son of Hira^ya- 
 kasipu and father of Bali. Hirawya-kasipu, in his wars with the 
 gods, had wrested the sovereignty of heaven from Indra and 
 dwelt there in luxury. His son Prahlada, while yet a boy, 
 became an ardent devotee of Yish?iu, which so enraged his 
 father that he ordered the boy to be killed ; but not the weapons 
 of the Daityas, the fangs of the serpents, the tusks of the 
 celestial elephants, nor the flames of fire took any effect, and his 
 father was constrained to send him back to his preceptor, where 
 he continued so earnest in performing and promoting the wor- 
 ship of Yislmu that he eventually obtained final exemption 
 from existence. According to some accounts, it was to avenge 
 Prahlada, as well as to vindicate his own insulted majesty, that 
 Yishmi became incarnate as the Nara-sinha, ' man-lion/ and slew 
 
PR A J A- PA TI— PRAKRIT A . 
 
 Hirawya-kasipu. After tlie death of his father, Prahlada be- 
 came king of the Daityas and dwelt in Patala ; but, according 
 to the Padma Purawa, he was raised to the rank of Indra for 
 life, and finally united with Vishmi. The Padma Purafia 
 carries the story farther back to a previous birth. In this pre- 
 vious existence Prahlada was a Brahman named Soma-sarman, 
 fifth son of #iva-,sarman. His four brothers died and ob- 
 tained union with Vishmi, and he desired to follow them. 
 To accomplish this he engaged in profound meditation, but he 
 allowed himself to be disturbed by an alarm of -the Daityas, and 
 so was born again as one of them. He took the part of his 
 race in the war between them and the gods, and was killed by 
 the discus of Vishnu, after that he was again born as son of 
 Hira?2ya-kasipu. 
 
 PKAJA-PATI. ' Lord of creatures,' a progenitor, creator. 
 In the Yeda the term is applied to Indra, Savitri, Soma, Hir- 
 awya-garbha, and other deities. In Manu the term is applied to 
 Brahma as the active creator and supporter of the universe ; so 
 Brahma is the Praja-pati. It is also given to Manu Swayam- 
 bhuva himself, as the son of Brahma and as the secondary 
 creator of the ten Bishis, or "mind-born sons" of Brahma, from 
 whom mankind has descended. It is to these ten sages, as 
 fathers of the human race, that the name Praja-pati most com- 
 monly is given. They are Marichi, Atri, Angiras, Pulastya, 
 Pulalfa, Kratu, Vasishiha, Prachetas or Daksha, Bhrigu, and 
 Narada. According to some authorities the Praja-patis are only 
 seven in number, being identical with the seven great Iiishis. 
 (See jBishi.) The number and names of the Praja-patis vary in 
 different authorities : the Maha-bharata makes twenty- one. 
 
 PKAKASAS. Messengers of Vishmi, also called Vishmi- 
 dutas. 
 
 PEAKi?/TA. The Prakrits are provincial dialects of the 
 Sansk?it, exhibiting more or less deterioration from the original 
 language ; and they occupy an intermediate position between 
 that language and the modern vernaculars of India, very similar 
 to that of the Eomance languages between the Latin and the 
 modern languages of Europe. They resemble the European 
 languages also in another respect : they have in them a small 
 proportion of words which have not been affiliated on the original 
 classical language, and are apparently remnants of a different 
 
2 4 o PR A XRIT1— PR A ML 0 CHA. 
 
 tongue and an older race. The Prakrits are chiefly known from 
 the dramas in which kings and Brahmans speak Sanskrit, while 
 characters of inferior position speak in different Prakrits. 
 Sometimes these Prakrit passages are so very debased that it 
 hardly seems possible for them to be specimens of really spoken 
 vernaculars. Such passages may perhaps be comic exaggerations 
 of provincial peculiarities. The Prakrits have received careful 
 study, and the Pralmta-prakasa, a Grammar by Yararuchi, 
 translated by Professor Cowell, was probably written about the 
 beginning of the Christian era. See Katyayana. 
 
 PRAKiJ/TI. Nature ; matter as opposed to spirit. The per- 
 sonified will of the Supreme in the creation, and the prototype 
 of the female sex, identified with Maya or illusion. The $akti 
 or female energy of any deity. 
 
 PEALAMBA. An Asura killed by Krishna, according to 
 the Maha-bharata. His story as told in the Yishnu Purana is, 
 that he was an Asura and a dependant of Kansa. With the 
 object of devouring the boys Krishna and Bala-rama, he joined 
 them and their playmates in jumping. Pralamba was beaten 
 by his opponent Bala-rama, and by the rules of the game had 
 to carry the victor back on his shoulders to the starting-place. 
 He took up Bala-rama and then expanded his form, and was 
 making off with his rider when Bala-rama called upon Krishna 
 for assistance. Krishna made a long speech, and ended by tell- 
 ing him to suspend awhile his mortal character and do what was 
 right. Bala-rama laughed, squeezed Pralamba with his knees, 
 and beat him on the head with his fists till his eyes were knocked 
 out and his brain forced through his skull, so that he fell to the 
 ground and expired. 
 
 PEALAYA. A dissolution of the world at the end of a kalpa, 
 
 PEAMATHAS. A class of demi-gods or fiends attendant 
 upon Siva. 
 
 PEAMLOCHA. A celestial nymph sent by Indra to beguile 
 the sage Kandu from his devotion and austerities. She lived 
 with him for some hundreds of years, which were but as a day to 
 the sage. When he awoke from his delusion he drove the nymph 
 from his presence. The child with which she was pregnant by 
 him came forth from her body in drops of perspiration, which 
 she left upon the leaves of the trees. These drops congealed 
 and became eventually the lovely nymph Marisha (q.v.). 
 
PRANA—PRA TI-SHTHANA . 
 
 241 
 
 PRAYA. ' Breath or life.' In the Atharva-veda it is per- 
 sonified and a hymn is addressed to it. 
 
 PRASANNA-RAGHAYA. A drama by Jaya-deva in seven 
 acts. It has been printed at Benares. 
 
 PRASENA. Son of Mghna and brother of Satra-jit or 
 Sattrajita. He was killed by a lion. See Syamantaka. 
 
 PRA,#NA. Name of an Upanishad (q.v.). 
 
 PRASUTI. A daughter of Manu and wife of Daksha. 
 
 PRATARDANA. Son of Divodasa, king of KasL The 
 whole family of Divodasa was slain by a king named Yita-havya. 
 The afflicted monarch through a sacrifice performed by Bhngu 
 obtained a son, Pratardana, who became a mighty warrior, and 
 avenged the family wrongs npon his father's foe. Yita-havya 
 then flew to the sage Bhngu for protection, and was by him 
 raised to the dignity of a Brahmarshi. 
 
 PRATISAKHYAS. Treatises on the phonetic laws of the 
 language of the Yedas, dealing with the euphonic combination 
 of letters and the peculiarities of their pronunciation as they 
 prevailed in the different $akhas or Yedic schools. These 
 treatises are very ancient, but they are considerably later than 
 the hymns, for the idiom of the hymns must have become 
 obscure and obsolete before these treatises were necessary. Pour 
 such treatises are known : — 
 
 Pug-veda. — One which is considered to belong to the /Sakhala- 
 sakha 'of this Yeda, and is ascribed to /Saunaka. It has been 
 edited and translated into German by Max Miiller, and into 
 French by M. Regnier. 
 
 Yajur-veda. — Taittiriya-pratisakhya, belonging to the Black 
 Yajur, printed in the Bibliotheca Indica and also in the Journal 
 of the American Oriental Society, with a translation by Professor 
 Whitney. 
 
 Vdjasaneyl-prdtisdlchya. — Belonging to the White Yajur. It 
 is attributed to Katyayana, and has been edited and translated 
 by Weber. 
 
 Atharva-veda. — The #aunakiya Chaturadhyayika, i.e. , /Saunaka's 
 treatise in four chapters. Edited and translated 1 into English 
 by Whitney. 
 
 No Pratisakhya of the Sama-veda has been discovered. 
 PRATI-SHTHANA. An ancient city, the capital of the 
 early kings of the Lunar race ; " it was situated on the eastern 
 
 Q 
 
PRA UDHA-BRAHMANA—PRITHI. 
 
 side of the confluence of the Ganges and Jumna," opposite to 
 the modern Allahabad. The capital of #alivahana on the Goda- 
 vari, supposed to be the same as "Pattan" or "Pyetan." 
 
 PEAUI)HA-BEAHMAA r A. One of the eight Brahmawas of 
 the Sama-veda. It contains twenty-five sections, and is there- 
 fore also called Pancha-vinsa. 
 
 PEAYAGA. The modern Allahabad. The place where the 
 Ganges, Jumna, and the fabled subterranean Saraswati unite, 
 called also Tri-vem, 6 the triple braid. 7 It has always been a 
 celebrated place of pilgrimage. 
 
 PEETA. A ghost ; an evil spirit animating a dead carcase, 
 and haunting cemeteries and other places. 
 
 Pi£/SHADHEA. A son of Manu Yaivaswata, , who, accord- 
 ing to the Hari-vansa and the Purawas, became a /Sudra because 
 he killed the cow of his religious preceptor. 
 
 Pit/SHATA. Drupada's father. 
 
 VBISNI. In the Yedas and Purawas, the earth, the mother 
 of the Maruts. The name is used in the Yedas also for a cow. 
 There were several females of this name, and one of them is 
 said to have been a new birth of Devaki. 
 
 PEITHA. A name of Kuntt 
 
 P^/THI, PitfTHU, PiJiTHI - YAIYYA. Pnthi or 
 Pnthi-vai^ya, i.e., Pnthi, son of Ye?ia, is mentioned in the 
 i?£g-veda, and he is the declared Bishi or author of one of the 
 hymns. The Atharva-veda says, " She (Yiraj) ascended : she 
 came to men. Men called her to them, saying, ' Come, Iravati/ 
 Manu Yaivaswata was her calf, and the earth her vessel. Pn'thi- 
 vamya milked her ; he milked from her agriculture and grain. 
 Men subsist on agriculture and grain. " The ySatapatha BrahmaTia 
 refers to Pnthi as "first of men who was installed as a king." 
 These early allusions receive a consistent form in the Purawas, and 
 we have the following legend : — Prithi was son of Yewa, son of 
 Anga. He was called the first king, and from him the earth 
 received her name Pnthivi. The Yish?iu Purana says that the 
 itishis " inaugurated Ye^a monarch of the earth," but he was 
 wicked by nature and prohibited worship and sacrifice. Incensed 
 at the decay of religion, pious sages beat Ye^a to death with blades 
 of holy grass. In the absence of a king robbery and anarchy arose, 
 and the Munis, after consultation, proceeded to rub the thigh 
 of the dead king in order to produce a son. There came forth 
 
PRITHl—PRITHU. 
 
 243 
 
 " a man like a charred log, with flat face and extremely short. 99 
 This man became a Mshada, and with him came out the sins of 
 the departed king. The Brahmans then rubbed the right arm 
 of the corpse, 4 4 and from it sjDrang the majestic Pnthu, Vela's 
 son, resplendent in body, glowing like the manifested Agni. . . . 
 At his birth all creatures rejoiced, and through the birth of this 
 virtuous son Yewa, delivered from the hell called Put, ascended 
 to heaven." Pnthu then became invested with universal 
 dominion. His subjects, who had suffered from famine, be- 
 sought him for the edible plants which the earth withheld. 
 In anger he seized his bow to compel her to yield the usual 
 supply. She assumed the form of a cow and fled before him. 
 Unable to escape, she implored him to spare her, and promised 
 to restore all the needed fruits if a calf were given to her, through 
 which she might be able to secrete milk. " He therefore, hav- 
 ing made Swayam-bhuva Manu the calf, milked the earth, and 
 received the milk, into his own hand for the benefit of mankind. 
 Thence proceeded all kinds of corn and vegetables upon which 
 people subsist now and perpetually. By granting life to the 
 earth Pnthu was as her father, and she thence derived the 
 patronymic appellation Pnthivi." This milking the earth has 
 been made the subject of much allegory and symbolism. The 
 Matsya Purawa specifies a variety of milkers, gods, men, Kagas, 
 Asuras, &c, in the follow style : — " The ifo'shis milked the 
 earth through Bnhaspati ; their calf was Soma, the Yedas were 
 the vessel, and the milk was devotion." Other Purawas agree with 
 only slight deviations. " These mystifications," says Wilson, "are 
 all, probably, subsequent modifications of the original simple alle- 
 gory which typified the earth as a cow, who yielded to every class 
 of beings the milk they desired, or the object of their wishes." 
 
 PiLTTHIYI. < The broad.' The earth or wide world. In 
 the Yedas the earth is personified as the mother of all beings, and 
 is invoked together with the sky. According to the Yedas there 
 are. three earths corresponding to the three heavens, and our 
 earth is called Bhumi. Another name of the earth is Urvi, 6 wide.' 
 In the Yishmi Purarai she is represented as receiving her name 
 from a mythical rjerson named Pnthu, who granted her life, 
 and so was to her as a father. See above, Pnthi or Pnthu. 
 
 Pit/THU. A king of the Solar race, a descendant of Iksh- 
 waku. There are many Pnthus. See Pnthi. 
 
244 
 
 PRIYA-DA RSI—P UN YA-SLOKA. 
 
 PKIYA-DAKSl. See Asoka. 
 
 PBIYAM-YADA. A Yidya-dhara, son of the king of the 
 Gandharvas. 
 
 PKIYA-VBATA. One of the two sons of Brahma and 
 $ata-rupa; or, according to other statements, a son of Manu 
 Swayam-bhuva. " Priya-vrata being dissatisfied that only half 
 the earth was illuminated at one time by the solar rays, followed 
 the sun seven times round the earth in his own flaming car of 
 equal velocity, like another celestial orb, resolved to turn night 
 into day." He was stopped by Brahma. " The ruts which 
 were formed by the motion of his chariot wheels were the seven 
 oceans. In this way the seven continents of the earth were 
 made." — Bhagavata Pur ana. In the Yishmi Pura?ia his wife is 
 stated to be Kamya, daughter of Kardama, by whom he had 
 ten sons and two daughters. Three of the sons adopted a re- 
 ligious life, and Priya-vrata divided the seven continents 
 among the others. ( 
 
 PULAHA. Name of one of the Praja-patis and great i?ishis. 
 His wife was Kshama, and he had three sons, Kardama, Arva- 
 rivat, and Sahislmu. A Gandharva (q.v.). 
 
 PULASTYA. One of the Praja-patis or mind-born sons of 
 Brahma, and one of the great Hishis. He was the medium 
 through which some of the Puranas were communicated to man. 
 He received the Yislmu Pura^a from Brahma and communi- 
 cated it to Parasara, who made it known to mankind, lie was 
 father of Yisravas, the father of Kuvera and Havana, and all 
 the Eakshasas are supposed to have sprung from him. 
 
 PULINDAS. Barbarians ; barbarous tribes living in woods 
 and mountains, especially in Central India ; but there were 
 some in the north and on the Indus. 
 
 PULOMAN. A Danava and father of #achi, wife of Indra. 
 He was killed by Indra when he wished to curse that deity for 
 having ravished his daughter. 
 
 PUADAEIKAKSHA. £ The lotus-eyed;' a name of Vishnu. 
 
 PILYDRA. A country corresponding "to Bengal proper, 
 with part of South Bihar and the Jungle Mahals." A fabulous 
 city between the Hima-vat and Hema-kuia. 
 
 PUiYYA - SXOKA (mas. ), PUi^YA - SLOK A (fern. ). 
 'Hymned in holy verse.' An appellation applied to Krishf&a, 
 Yudhi-sh/hira, and Nala, also to Draupadi and Sita. 
 
PURANA. 
 
 245 
 
 PUKAiVA. ' Old,' hence an ancient legend or tale of olden 
 times. The Pura?ias succeed the Itihasas or epic poems, but 
 at a considerable distance of time, and must be distinguished 
 from them. The epics treat of the legendary actions of heroes 
 as mortal men, the Purawas celebrate the powers and works of 
 positive gods, and represent a later and more extravagant deve- 
 lopment of Hinduism, of which they are in fact the Scriptures. 
 The definition of a Purawa by Amara Sinha, an ancient Sanskrit 
 lexicographer, is a work "which has five distinguishing topics : — ■ 
 (i.) The creation of the universe ; (2.) Its destruction and reno- 
 vation; (3.) The genealogy of gods and patriarchs; (4.) The reigns 
 of the Manus, forming the periods called Manwantaras. (5.) 
 The history of the Solar and Lunar races of kings." These are 
 the Pancha-lakshaTzas or distinguishing marks, but no one of the 
 Pura^as answers exactly to the description ; some show a partial 
 conformity with it, others depart from it very widely. The 
 Vishmi Purawa is the one which best accords with the title. 
 Wilson says, " A very great portion of the contents of many is 
 genuine and old. The sectarial interpolation or embellishment 
 is always sufficiently palpable to be set aside without injury to 
 the more authentic and primitive material; and the Pura^as, 
 although they belong especially to that stage of the Hindu reli- 
 gion in which faith in some one divinity was the prevailing 
 principle, are also a valuable record of the form of Hindu belief 
 whi«h came next in order to that of the Vedas, which grafted 
 hero-worship upon the simpler ritual of the latter, and which had 
 been adopted, and was extensively, perhaps universally, estab- 
 lished in India at the time of the Greek invasion." According 
 to the same authority, Pantheism " is one of their invariable 
 characteristics," and underlies their whole teaching, " although 
 the particular divinity who is all things, from whom all things 
 proceed, and to whom all things return, is diversified according 
 to their individual sectarian bias." The Puramis are all written 
 in verse, and their invariable form is that of a dialogue between 
 an exponent and an inquirer, interspersed with the dialogues and 
 observations of other individuals. Thus Pulastya received the 
 yishmi Purawa from Brahma ; he made it known to Parasara, 
 and Parasara narrated it to his disciple Maitreya, The Purawas 
 are eighteen in number, and in addition to these there are 
 eighteen Upa Puranas or subordinate works. The Puranas are 
 
246 
 
 PURANA. 
 
 classified in three categories, according to the prevalence in them 
 of the qualities of purity, gloom, and passion. Those in which 
 the quality of Sattwa or purity prevail are — (i.) Yisrmu, (2.) 
 Naradiya, (3.) Bhagavata, (4.) Garurfa, (5.) Padma, (6.) Varaha. 
 These are .Vaisrmava Purawas, in which the god Yishmi holds 
 the pre-eminence. The Puranas in which Tamas, the quality of 
 gloom or ignorance, predominates are — (1.) Matsya, (2.) Kurma, 
 (3.) Linga, (4.) #iva, (5.) Skanda, (6.) Agni. These are devoted 
 to the god #iva. Those in which Eajas or passion prevails 
 relate chiefly to the god Brahma. They are — (1.) Brahma, (2.) 
 Brahman^a, (3.) Brahma- vaivarta, (4.) Markancfeya, (5.) Bhavi- 
 shya, (6.) Yamana. The works themselves do not fully justify 
 this classification. None of them are devoted exclusively to one 
 god, but Yishmi and his incarnations fill the largest space. One 
 called the Yayu Purana is in some of the Puranas substituted 
 for the Agni, and in others for the /Siva. This Yayu is appa- 
 rently the oldest of them, and may date as far back as the sixth 
 century, and it is considered that some of the ethers may be as 
 late as the thirteenth or even the sixteenth century. One fact 
 appears certain : they must all have received . a supplementary 
 revision, because each one of them enumerates the whole 
 eighteen. The Markancfeya is the least sectarian of the Pur- 
 anas ; and the Bhagavata, which deals at length with the incar- 
 nations of Yishmi, and particularly with his form Krishna, is the 
 most popular. The most perfect and the best known k the 
 Yishmi, which has been entirely translated into English by 
 Professor Wilson, and a second edition, with many valuable 
 notes, has been edited by Dr. F. E. Hall. The text of the Agni 
 and Markanrfeya Puranas is in course of publication in the 
 Bibliotheca Indica. The Puranas vary greatly in length. Some 
 of them specify the number of couplets that each of the eighteen 
 contains. According to the Bhagavata, the sum total of couplets 
 in the whole eighteen is 400,000 ; the Skanda is the longest, 
 with 81,000, the Brahma and the "Vamana the shortest, with 
 10,000 couplets each. 
 
 TheUpaPuranas are named — (1.) Sanat-kumara, (2.)Nara-sinha 
 or NW-sinha, (3.) Naradiya or Ynhan (old) Naradiya, (4.) #iva, 
 ( 5. ) Dur-vasasa, (6.) Kapila, ( 7. ) Manava, (8. ) Au.sanasa, (9. ) Yaruna, 
 (10.) Kalika, (11.) #amba, (12.) Nandi, (13.) Saura, (14.) Para- 
 sara, (15.) Aditya, (16.) Maheswara, (17.) Bhagavata, (18.) 
 
PURAN-JA YA—PURU-RA VAS. 247 
 
 Yasish/ha. These works are not common. Other modern 
 works exist to which the term Punma has been applied. 
 
 An account of each of the eighteen great Pura?ias is given 
 under its own name. 
 
 PITEAN-JAYA. 6 City-conqueror.' A prince of the Solar 
 race, son of Yikukshi. His story, as told in the Yislirai Purawa, 
 is that in the Treta age there was war between the gods and 
 the Asuras, in which the former were worsted. They had re- 
 course to Yisrmu for assistance, and he directed them to obtain 
 the aid of Puran-jaya, into whose person he promised to infuse 
 a portion of himself. The prince complied with their wishes, 
 and asked that their chief, Indra, would assume the form of a 
 bull and carry him, the prince, upon his hump. This was done, 
 and thus seated Puran-jaya destroyed all the enemies of the 
 gods. As he rode on the hump he obtained the cognomen of 
 Kakut-stha. In explanation of his title Puran-jaya, the Bha- 
 gavata Purawa says that he took the city of the Daityas situated 
 in the west. 1 
 
 PUEOCHANA. The emissary of Dur-yodhana who at- 
 tempted to burn the Pa^avas in their house and was burnt in 
 his own house by Bhlma. See Maha-bharata. 
 
 PUEU. The sixth king of the Lunar race, youngest son 
 of Yayati and Sarmish^ha. He and his brother Yadu were 
 founders of two great branches of the Lunar race. The descen- 
 dants of Puru were called Pauravas, and of this race came the 
 Kauravas and Pa?ziavas. Among the Yadavas or descendants of 
 Yadu was Knsrma. See Yayati. 
 
 PUEUKUTSA. A son of Mandhat?^', into whose person 
 Yishmi entered for the purpose of destroying the subterranean 
 Gandharvas, called Mauneyas. He reigned on the banks of the 
 Xarmada, and that river personified as one of the ]STagas was his 
 wife. By her he had a son, Trasadasyu. The Yisrmu Punma 
 is said to have been narrated to him by " Daksha and other 
 venerable sages." 
 
 PUEU-EAYAS. In the Yedas, a mythical personage con- 
 nected with the sun and the dawn, and existing in the middle 
 region of the universe. According to the Rig- veda he was^son 
 of Ila, and a beneficent pious prince • but the Maha-bharata 
 says, "We have heard that Ila was both his mother and his 
 father. The parentage usually assigned to him is that he was 
 
248 
 
 PURU-RAVAS. 
 
 son of Budha by Ila, daughter of Manu, and grandson of the 
 moon." Through his mother he received the city of Pratish/hana./ 
 (See Ila.) He is the hero of the story and of the drama of 
 Vikrama and UrvasT, or the " Hero and the Nymph." Puru-ravas 
 is the Vikrama or hero, and Urvasi is an Apsaras who came 1 
 down from Swarga through having incurred the imprecation of 
 Mitra and Varu^a. On earth Puru-ravas and she became ena- 
 moured of each other, and she agreed to live with him upon 
 certain conditions. " I have two rams," said the nymph, 
 " which I love as children. They must be kept near my bed- 
 side, and never suffered to be carried away. You must also 
 take care never to be seen by me undressed ; and clarified butter 
 alone must be my food." The inhabitants of Swarga were 
 anxious for the return of Urvasi, and knowing the compact 
 made with Puru-ravas, the Gandharvas came by night and stole 
 her rams. Puru-ravas was undressed, and so at first refrained 
 from pursuing the robbers, but the cries of Urvasi impelled him 
 to seize his sword and rush after them. The Gandharvas then 
 brought a vivid flash of lightning to the chamber which dis- 
 played the person of Puru-ravas. So the charm was broken and 
 Urvasi disappeared. Puru-ravas wandered about demented in 
 search of her, and at length found her at Kuru-kshetra bathing 
 with four other nymphs of heaven. She declared herself preg- 
 nant, and told him to come there again at the end of a year, 
 when she would deliver to him a son and remain with him for 
 one night. Puru-ravas, thus comforted, returned to his capital. 
 At the end of the year he went to the trysting-place and received 
 from Urvasi his eldest son, Ayus. The annual interviews were 
 repeated until she had borne him five more sons. (Some autho- 
 rities increase the number to eight, and there is considerable 
 variety in their names. ) She then told him that the Gandharvas 
 had determined to grant him any boon he might desire. His 
 desire was to pass his life with Urvasi. The Gandharvas then 
 brought him a vessel with fire and said, " Take this fire, and, 
 according to the precepts of the Yedas, divide it into three fires ; 
 then, fixing your mind upon the idea of living with Urvasi, offer 
 oblations, and you shall assuredly obtain your wishes." He did 
 not immediately obey this command, but eventually he fulfilled 
 it in an emblematic way, and " obtained a seat in the sphere of 
 the Gandharvas, and was no more separated from his love." As 
 
P UR US HA — P US HA N. 
 
 249 
 
 a son of Ila, his metronymic is Aila. There is a hymn in the 
 i^g-veda which contains an ohscure conversation between Puru- 
 ravas and UrvasL The above story is first told in the #atapatha 
 Brahmawa, and afterwards reappears in the Purawas. The 
 Bhagavata Purawa says, " From Puru-ravas came the triple 
 Yeda in the beginning of the Treta (age)." 
 
 The story is supposed to have a mythic origin. Max Miiller 
 considers it " one of the myths of the Yedas which expresses 
 the correlation of the dawn and the sun. The love between the 
 mortal and the immortal, and the identity of the morning dawn 
 and the evening twilight, is the story of Urvasi and Puru-ravas. " 
 The word Urvasi, according to the same writer, "was originally 
 an appellation, and meant dawn." Dr. Goldstiicker's explanation 
 differs, but seems more apposite. According to this, Puru-ravas 
 is the sun and Urvasi is the morning mist ; when Puru-ravas is 
 visible Urvasi vanishes, as the mist is absorbed when the sun 
 shines forth. Urvasi in the story is an Apsaras, and the Apsa- 
 rases are " personifications of the vapours which are attracted 
 by the sun and form into mists or clouds." 
 
 PUKUSHA. 6 Man.' 1. The original eternal man, the Sup- 
 reme Being, and soul of the universe. 2. A name of Brahma. 
 
 PUKUSHA-NAKAYAiVA. The original male. The divine 
 creator Brahma. 
 
 PURUSHA-SUKTA. A hymn of the .Mg-veda in which 
 the four castes are first mentioned. It is considered to be one 
 of the latest in date. See Muir's Texts, i. p. 7. 
 
 PUKUSHOTTAMA. Literally < best of men but the word 
 Purusha is here used in its mythic sense of soul of the universe, 
 and so the compound means the "supreme soul." It is a title 
 of Yishmi, and asserts his right to be considered the Supreme 
 God. So the Hari-vansa says, " Purushottama is whatever is 
 declared to be the highest, Purusha the sacrifice, and everything 
 else which is known by the name of Purusha." 
 
 PUKUSHOTTAMA - KSHETRA. The sacred territory 
 round about the temple of Jagannatha in Orissa. 
 
 PUEYA-MlMANSA. A school of philosophy. See Darsana. 
 
 PtJSHAK A deity frequently mentioned in the Yedas, but 
 he is not of a distinctly defined character. Many hymns are 
 addressed to him. The word comes from the root push, and 
 the primary idea is that of " nourisher " or Providence. So the 
 
250 
 
 P US HA N—P USHKA RA . 
 
 Taittiriya Brahma^a says, " When Prajapati formed living 
 creatures Pushan nourished them." The account given in Boh- 
 tlingk and Eoth's Dictionary, and adopted by Dr. Muir, is as 
 follows : — " Pushan is a protector and multiplier of cattle and 
 of human possessions in general. As a cowherd he carries an 
 ox-goad, and he is drawn by goats. In the character of a Solar 
 deity, he beholds the entire universe, and is a guide on roads 
 and journeys and to the other world. He is called the lover of 
 his sister Surya. He aids in the revolution of day and night, 
 and shares with Soma the guardianship of living creatures. He 
 is invoked along with the most various deities, but most fre- 
 quently with Indra and Bhaga." He is a patron of conjurors, 
 esj^ecially of those who discover stolen goods, and he is connected 
 with the marriage ceremonial, being besought to take the bride's 
 hand and bless her. (See Milk's Texts, v. 171.) In the 
 Nirukta, and in works of later date, Pushan is identified 
 with the sun. He is also called the brother of Indra, and is 
 enumerated among the twelve Adityas. Pushan is toothless, 
 and feeds upon a kind of gruel, and the cooked oblations offered 
 to him are of ground materials, hence he is called Karambhad. 
 The cause of his being toothless is variously explained. Accord- 
 ing to the Taittiriya Sanhita, the deity Eudra, being excluded 
 from a certain sacrifice, shot an arrow at the offering and pierced 
 it. A portion of this sacrifice was presented to Pushan, and it 
 broke his teeth. In the Maha-bharata and in the Purams the 
 legend takes a more definite shape. " Eudra (/Siva), of dreadful 
 power, ran up to the gods present at Daksha's sacrifice, and in 
 his rage knocked out the eyes of Bhaga with a blow, and, in- 
 censed, assaulted Pushan with his foot, and knocked out his 
 teeth as he was eating the purorfasa offering." In the Punmas 
 it is not /Siva himself, but his manifestation the Eudras, who 
 disturbed the sacrifice of the gods and knocked Pushan's teeth 
 down his throat. Pushan is called Aghrmi, ' splendid ; ' Dasra, 
 Dasma, and Dasma-varchas, 'of wonderful appearance or power/ 
 and Kapardin (q.v.). 
 
 PUSHKAEA. A blue lotus. A celebrated tank about five 
 miles from Ajmir. One of the seven Dwipas. (See Dwipa.) 
 The name of several persons. Of the brother of Nala to whom 
 Nala lost his kingdom and all that he possessed in gambling. 
 Of a son of Bharata and nephew of Eama-chandra, who reigned 
 over the Gandharas. 
 
PUSHKARAVA TI—RAGA. 
 
 251 
 
 PITSHKARAYATI. A city of the Gandharas not far from 
 the Indus. It is the HtvKzXauTiz of Ptolemy, and the Pouse- 
 kielofati of Hiouen Thsang. 
 
 PUSHPA-DANTA. 4 Flower-teeth.' 1. One of the chief 
 attendants of Siva. He incurred his master's displeasure by 
 listening to his private conversation with Parvati and talking of 
 it afterwards. For this he was condemned to become a man, 
 and so appeared in the form of the great grammarian Katyayana. 
 2. One of the guardian elephants. See Loka-pala. 
 
 PUSHPAKA. A self-moving aerial car of large dimensions, 
 which contained within it a palace or city. Kuvera obtained it 
 by gift from Brahma, but it was carried off by Rava^a, his 
 half-brother, and constantly used by him. After Rama-chandra 
 had slain Rava^a, he made use of this capacious car to convey 
 himself and Sita, with Lakshma/ia and all his allies, back to 
 Ayodhya ; after that he returned it to its owner, Kuvera. It is 
 also called Ratna-varshuka, " that rains jewels." 
 
 PUSHPA-KARAYDINI. A name of Ujjayim. 
 
 PUSHPA-MITRA. The first of the Snnga kings, who suc- 
 ceeded the Mauryas, and reigned at Paiali-putra. In his time 
 the grammarian Patanjali is supposed to have lived. 
 
 PUSHP0TKA7A. A Rakshasi, the wife of Yisravas and 
 mother of Rava?ia and Kumbha-karna. 
 
 PUT. A hell to which childless men are said to be condemned. 
 "A name invented to explain the word puttra, son (hell-saver)." 
 
 PtJTANA. A female demon, daughter of Bali. She attempted 
 to kill the infant Knsrma by suckling him, but was herself 
 sucked to death by the child. 
 
 RADHA. 1. Wife of Adhiratha and foster-mother of Kama, 
 2. The favourite mistress and consort of Krishna while he lived 
 as Go-pala among the cowherds in Ynnda-vana. She was wife 
 of Ayana-ghosha, a cowherd. Considered by some to be an in- 
 carnation of Lakshmi, and worshipped accordingly. Some have 
 discovered a mystical character in Radha, and consider her as 
 the type of the human soul drawn to the ineffable god, Kn'stma, 
 or as that pure divine love to which the fickle lover returns. 
 
 RADHEYA. A metronymic of Kama. 
 
 RADHIKA. A diminutive and endearing form of the name 
 Radha. 
 
 RAG A (mas.), RAGINl (fern.). The Ragas are the musical 
 
252 
 
 RAG HA VA—RAHU. 
 
 modes or melodies personified, six or more in number, and the 
 Raginis are their consorts. 
 
 RAGHAYA. Descendant of Raghu, a« name of Rama. 
 
 RAGHAYA-PAYDAYlYA. A modern poem by Kavi 
 Raja, which is in high repute. It is an artificial work, which 
 exhibits extraordinary ingenuity in the employment of words. 
 As its name implies, the poem celebrates the actions of Raghava, 
 i.e., Rama, the descendant of Raghu, and also those of the ~P&nd~ 
 ava princes. It thus recounts at once in the same words the story 
 of the Ramayawa and that of the Maha-bharata ; and the com- 
 position is so managed that the words may be understood as 
 applying either to Rama or the Pa^avas. It has been printed. 
 
 RAGHAYA-YILASA. A poem on the life of Rama by 
 Yiswa-natha, the author of the Sahitya-darpa^a. 
 
 RAGHU. A king of the Solar race. According to the 
 Raghu-vansa, he was the son of Dillpa and great-grandfather of 
 Rama, who from Raghu got the patronymic Raghava and the 
 title Raghu-pati, chief of the race of Raghu. e The authorities 
 disagree as to the genealogy of Raghu, but all admit him to be 
 an ancestor of Rama. 
 
 RAGHU-PATI. See Raghu. 
 
 RAGHU- YANSA. 'The race of Raghu.' The name of a 
 celebrated poem in nineteen cantos by Kali-dasa on the ancestry 
 and life of Rama. It has been translated into Latin by Stenzler, 
 and into English by Griffiths. There are other translation^ and 
 many editions of the text. 
 
 RAHU. Rahu and Ketu are in astronomy the ascending and 
 descending nodes. Rahu is the cause of eclipses, and the term 
 is used to designate the eclipse itself. He is also considered 
 as one of the planets, as king of meteors, and as guardian of the 
 south-west quarter. Mythologially Rahu is a Daitya who is 
 supposed to seize the sun and moon and swallow them, thus 
 obscuring their rays and causing eclipses. He was son of Yipra- 
 chitti and Sinhika, and is called by his metronymic Sainhikeya. 
 He had four arms, and his lower part ended in a tail. He was 
 a great mischief-maker, and when the gods had produced the 
 Amrita by churning the ocean, he assumed a disguise, and in- 
 sinuating himself amongst them, drank some of it. The sun 
 and moon detected him and informed Yishrcu, who cut off his 
 head and two of his arms, but, as he had secured immortality, 
 
RAIBHYA—RAJ ARSHL 
 
 253 
 
 his body was placed in the stellar sphere, the upper parts, re- 
 presented by a dragon's head, being the ascending node, and the 
 lower parts, represented by a dragon's tail, being Ketu the de- 
 scending node. Eahu wreaks his vengeance on the sun and 
 moon by occasionally swallowing them. The Yishmi Purami 
 says, " Eight black horses draw the dusky chariot of Eahu, and 
 once harnessed are attached to it for ever. On the Parvans 
 (nodes, or lunar and solar eclipses) Eahu directs his course from 
 the sun to the moon, and back again from the moon to the sun. 
 The eight horses of the chariot of Ketu, swift as the wind, are 
 of the dusky red colour of lac, or of the smoke of burning 
 straw." Eahu is called Abhra-pisacha, ' the demon of the sky ; ' 
 Eharam-bhu, ' born from the asterism Eharam;' Graha, 'the 
 seizer ; ' Kabandha, i the headless.' 
 
 EAIEHYA. A sage who was the friend of Eharadwaja. 
 He had two sons, Arvavasu and Paravasu. The latter, under 
 the curse of Eharadwaja, killed his father, mistaking him for an 
 antelope, as he was walking about at night covered with an 
 antelope's skin Arvavasu retired into the forest to obtain by 
 devotion a remission of his brother's guilt. When he returned, 
 Paravasu charged him with the crime, and he again retired to 
 his devotions. These so pleased the gods that they drove away 
 Paravasu and restored Eaibhya to life. See Yava-krita. 
 
 EAIVATA. 1. Son of Eeva or Eevata. Also called Kakud- 
 min. * He had a very lovely daughter named Eevati, and not deem- 
 ing any mortal worthy of her, he went to Brahma to consult 
 him. At the command of that god he bestowed her upon Eala- 
 rama. He was king of Anarta, and built the city of Kusasthali 
 or Dwaraka in Gujarat, which he made his capital. 2. One of 
 the Maims (the fifth). 
 
 RAIYATA, EAIVATAKA. The range that branches off 
 from the western portion of the Yindhya towards the north, 
 extending nearly to the Jumna. 
 
 EAJA-GiLTEA. The capital of Magadha. Its site is still 
 traceable in the hills between Patna and Gaya. 
 
 EAJANYA. A Yedic designation of the Kshatriya caste. 
 
 EAJAESHI (Eaja-?ishi). A jRishi or saint of the regal 
 caste ; a Kshatriya who, through pure and holy life on earth, 
 has been raised as a saint or demigod to Indra's heaven, as 
 Yiswa-mitra, Puru-ravas, &c. 
 
254 RAJA SEKH ARA — RAKSHA SA S. 
 
 RAJA SEKHARA. A dramatist who was trie author of the 
 dramas Yiddha-Salabhanjika and Pracha?^a-Pa7^ava. He was 
 also the writer of Karpura-Manjari, a drama entirely in Prakrit. 
 Another play, Bala-Ramayawa, is attributed to him. He appears 
 to have been the minister of some Rajput, and to have lived 
 about the beginning of the twelfth century. 
 
 RAJA-SUYA. C A royal sacrifice.' A great sacrifice per- 
 formed at the installation of a king, religious in its nature but 
 political in its operation, because it implied that he who in- 
 stituted the sacrifice was a supreme lord, a king over kings, and 
 his tributary princes were required to be present at the rite. 
 
 RA JA-TARANGIYl. A Sanskrit metrical history of Kash- 
 mir by Kalhana Pa^cfit. It commences with the days of fable 
 and comes down to the year 1027 a.d. The author probably 
 lived about 1148 a.d. This is the only known work in Sans- 
 krit which deserves the name of a history. The text has been 
 printed in Calcutta. Troyer published the text with a French 
 translation. Wilson and Lassen have analysed it, and Dr. 
 Eiihler has lately reviewed the work in the Indian Antiquary. 
 
 RAJI. A son of Ayus and father of 500 sons of great 
 valour. In one of the chronic wars between the gods and the 
 Asuras it was declared by Brahma that the victory should be 
 gained by that side which Raji joined. The Asuras first sought 
 him, and he undertook to aid them if they promised to make 
 him their king on their victory being secured. They declined. 
 The heavenly hosts repaired to him and undertook to make 
 him their Indra. After the Asuras were defeated he became 
 king of the gods, and Indra paid him homage. When he re- 
 turned to his own city, he left Indra as his deputy in heaven. 
 On Raji's death Indra refused to acknowledge the succession of 
 his sons, and by the help of Bnhaspati, who led them astray 
 and effected their ruin, Indra recovered his sovereignty. 
 
 RAKA. A Rakshasi, wife of Yisravas and mother of Khara 
 and Surpa nakha. 
 
 RAKSHASAS. Goblins or evil spirits. They are not all 
 equally b&d, but have been classified as of three sorts — one as a set 
 of beings like the Yakshas, another as a sort of Titans or enemies 
 of the gods, and lastly, in the common acceptation of the term, 
 demons and fiends who haunt cemeteries, disturb sacrifices, 
 harass devout men, animate dead bodies, devour human beings, 
 
RAKSHA SA S—RAKTA- VI J A. 
 
 255 
 
 and vex and afflict mankind in all sorts of ways. These last 
 are the Eakshasas of whom Eavawa was chief, and according to 
 some authorities, they are descended, like Eavawa himself, from 
 the sage Pulastya. According to other authorities, they sprang 
 from Brahma's foot. The Vishmi Purarai also makes them de- 
 scendants of Kasyapa and Khasa, a daughter of Daksha, through 
 their son Eakshas ; and the Eamaya?za states that when Brahma 
 created the waters, he formed certain beings to guard them who 
 were called Eakshasas (from the root rahh, to guard, but the 
 derivation from, this root may have suggested the explanation), 
 and the Vishmi Purafia gives a somewhat similar derivation. 
 It is thought that the Eakshasas of the epic poems were the 
 rude barbarian races of India who were subdued by the Aryans. 
 
 When Hanuman entered the city of Lanka to reconnoitre 
 in the form of a cat, he saw that " the Eakshasas sleeping in 
 the houses were of every shape and form. Some of them dis- 
 gusted the eye, while some were beautiful to look upon. Some 
 had long arms and frightful shapes ; some were very fat and 
 some were very lean : some were mere dwarfs and some were 
 prodigiously tall. Some had only one eye and others only one 
 ear. Some had monstrous bellies, hanging breasts, long j)ro- 
 jecting teeth, and crooked thighs ; whilst others were exceedingly 
 beautiful to behold and clothed in great splendour. Some had 
 two legs, some three legs, and some four legs. Some had the 
 heads of serpents, some the heads of donkeys, some the heads of 
 horses, and some the heads of elephants/' — (fidmdya?ia.) 
 
 The Eakshasas have a great many epithets descriptive of their 
 characters and actions. They are called Anusaras, Asaras, and 
 Hanushas, 'killers or hurters ;' Ish/i-pachas, 'stealers of offer- 
 ings;' Sandhya-balas, ' strong in twilight ; ' Kshapa/as, Naktan- 
 charas, Eatri-charas, and #amani-shadas, 'night-walkers;' ~Nri- 
 jagdhas or ISTn-chakshas, 'cannibals;' Palalas, Paladas, Palan- 
 kashas, Kravyads, ' carnivorous ; ' Asra-pas, Asnk-pas, Kauna- 
 pas, Kilala-pas, and Eakta-pas, 'blood-drinkers;' Danclasukas, 
 'biters;' Praghasas, 'gluttons;' Malina-mukhas, 'black-faced;' 
 Karburas, &c. But many of these epithets are not reserved 
 exclusively for Eakshasas. 
 
 EAKSHASA-LOKA. See Loka. 
 
 EAKTA-VIJA. An Asura whose combat with the goddess 
 Chamuftfia (Devi) is celebrated, in the Devi-mahatmya. Each 
 
2$6 
 
 RAMA. 
 
 drop of his blood as it fell on the ground produced a new Asura, 
 but Chamuftrfa put an end to this by drinking his blood and 
 devouring his flesh. 
 
 KAMA. There are three Kamas : Parasu-rama, Kama-chan- 
 dra, and Bala-rama ; but it is to the second of these that the 
 name is specially applied. 
 
 KAMA, KAMA-CHANDKA. Eldest son of Dasa-ratha, a 
 king of the Solar race, reigning at Ayodhya. This Kama is the 
 seventh incarnation of the god Vishmi, and made his appearance 
 in the world at the end of the Treta or second age. His story 
 is briefly told in the Yana Parva of the Maha-bharata, but it is 
 given in full length as the grand subject of the Kamayami. 
 King Da.sa-ratha was childless, and performed the aswa-medha 
 sacrifice with scrupulous care, in the hope of obtaining offspring. 
 His devotion was accepted by the gods, and he received the pro- 
 mise of four sons. At this time the gods were in great terror 
 and alarm at the deeds and menaces of Kava^a, the Kakshasa 
 king of Lanka, who had obtained extraordinary power, in virtue 
 of severe penances and austere devotion to Brahma. In their 
 terror the gods appealed to Yish?iu for deliverance, and he 
 resolved to become manifest in the world with Dasa-ratha as 
 his human father Dasa-ratha was performing a sacrifice when 
 Vishmi appeared to him as a glorious being from out of the 
 sacrificial fire, and gave to him a pot of nectar for his wives to 
 drink. ■ Dasa-ratha gave half of the nectar to Kausalya, Vho 
 brought forth Kama with a half of the divine essence, a quarter 
 to Kaikeyi, whose son Bharata was endowed with a quarter of 
 the deity, and the fourth part to Su-mitra, who brought forth 
 two sons, Lakshma^a and /Satru-ghna, each having an eighth 
 part of the divine essence. The brothers were all attached to 
 each other, but Lakshma??a was more especially devoted to 
 Kama and /Satru-ghna to Bharata. 
 
 [The two sons of Su-mitra and the pairing off of the brothers 
 have not passed without notice. The version of the Kamayawa 
 given by Mr. Wheeler endeavours to account for these circum- 
 stances. It says that Dasa-ratha divided the divine nectar be- 
 tween his senior wives, Kausalya and Kaikeyi, and that when 
 the younger, Su-mitra, asked for some, Dasa-ratha desired them 
 to share their portions with her. Each gave her half, so Sumitra 
 received two quarters and gave birth to two sons: "from the 
 
RAMA. 
 
 257 
 
 quarter which she received from Kausalya she gave birth to 
 Lakshmawa, who became the ever-faithful friend of Kama, and 
 from the quarter she received from Kaikeyi she gave birth to 
 #atru-ghna, who became the ever-faithful friend of Bharata." 
 This account is silent as to the superior divinity of Kama, and 
 according to it all four brothers must have been equals as mani- 
 festations of the deity.] 
 
 The four brothers grew up together at Ayodhya, but while 
 they were yet striplings, the sage Viswamitra sought the aid of 
 Kama to protect him from the Rakshasas. Dasa-ratha, though 
 very unwilling, was constrained to consent to the sage's request. 
 Kama and Lakshma?ia then went to the hermitage of Viswa- 
 mitra, and there Kama killed the female demon Taraka, but it 
 required a good deal of persuasion from the sage before he was 
 induced to kill a female. Viswamitra supplied Kama with 
 celestial arms, and exercised a considerable influence over his 
 actions. Viswamitra afterwards took Kama and his brothers to 
 Mithila to the court of Janaka king of Yideha. This king had 
 a lovely daughter named Sita, whom he offered in marriage to 
 any one who could bend the wonderful bow which had once 
 belonged to #iva. Kama not only bent the bow but broke it, 
 and thus won the hand of the princess, who became a most 
 virtuous and devoted wife. Kama's three brothers also were 
 married to a sister and two cousins of Sita. 
 
 This breaking of the bow of $iva brought about a very curious 
 incident, which is probably an interpolation of a later date, in- 
 troduced for a sectarian purpose. Parasu-rama, the sixth incar- 
 nation of Vishmi, the Brahman exterminator of the Kshatriyas, 
 was still living upon earth. He was a follower of xSiva, and was 
 offended at the breaking of that deity's bow. Notwithstanding 
 that he and Kama were both incarnations of Vishmi, he chal- 
 lenged Kama to a trial of strength and was discomfited, but 
 Rama spared his life because he was a Brahman. 
 
 Preparations were made at Ayodhya for the inauguration of 
 Kama as successor to the throne. Kaikeyi, the second wife of 
 Dasa-ratha, and mother of Bharata, was her husband's favourite. 
 She was kind to Kama in childhood and youth, but she had 
 a spiteful humpbacked female slave named Manthara. This 
 woman worked upon the maternal affection of her mistress until 
 she aroused a strong feeling of jealousy against Rama. Kaikeyi 
 
 R 
 
RAMA. 
 
 had a quarrel and a long struggle with her husband, but he at 
 length consented to install Bharata and to send Kama into exile 
 for fourteen years. Kama departed with his wife Sita and his 
 brother Lakshmawa, and travelling southwards, he took up 'his 
 abode at Chitra-ku7a, in the Dundaka forest, between the Yamuna 
 and Godavari. Soon after the departure of Kama, his father 
 Dasa-ratha died, and Bharata was called upon to ascend the 
 throne. He declined, and set out for the forest with an army 
 to bring Kama back. When the brothers met there was a long 
 contention. Kama refused to return until the term of his 
 father's sentence was completed, and Bharata declined to ascend 
 the throne. At length it was arranged that Bharata should 
 return and act as his brother's vicegerent. As a sign of Kama's 
 supremacy Bharata carried back with him a pair of Kama's 
 shoes, and these were always brought out ceremoniously when 
 business had to be transacted. Kama passed ten years of his 
 banishment moving from one hermitage to another, and went at 
 length to the hermitage of the sage Agastya, hear the Vindhya 
 mountains. This holy man recommended Kama to take up his 
 abode at Panchavatl, on the river Godavari, and the party 
 accordingly proceeded thither. This district was infested with 
 Kakshasas, and one of them named Surpa-nakha, a sister of 
 Kavana, saw Kama and fell in love with him. He repelled her 
 advances, and in her jealousy she attacked Sita. This so en- 
 raged Lakshmawa that he cut off her ears and nose. She brought 
 her brothers Khara and Dusha^a with an army of Kakshasas to 
 avenge her wrongs, but they were all destroyed. Smarting under 
 her mutilation and with spretce injuria formce, she repaired to 
 her brother Kavawa in Lanka, and inspired him by her descrip- 
 tion with a fierce passion for Sita. Kavawa proceeded to Rama's 
 residence in an aerial car, and his accomplice MarTcha having 
 lured Kama from home, Ravawa assumed the form of a religious 
 mendicant and lulled Sita's apprehensions until he found an op- 
 portunity to declare himself and carry her off by force to Lanka. 
 Kama's despair and rage at the loss of his faithful wife were 
 terrible. He and Lakshma^a went in pursuit and tracked the 
 ravisher. On their way they killed Kabandha, a headless 
 monster, whose disembodied spirit counselled Kama to seek the 
 aid of Su-griva, king of the monkeys. The two brothers accord- 
 ingly went on their way to Su-griva, and after overcoming some 
 
RAMA. 
 
 259 
 
 obstacles and assisting Su-griva to recover Kishkindhya, his 
 capital, from his usurping brother Balin, they entered into a firm 
 alliance with him. Through this connection Rama got the 
 appellations of Kapi-prabhu and Kapi-ratha. He received not 
 only the support of all the forces of Su-griva and his allies, but 
 the active aid of Hanuman, son of the wind, minister and 
 general of Su-griva. Hanuman's extraordinary powers of leap- 
 ing and flying enabled him to do all the work of reconnoit- 
 ring. By superhuman efforts their armies were transported to 
 Ceylon by " Rama's bridge," and after many fiercely contested 
 battles the city of Lanka was taken, Ravana was killed and 
 Sita rescued. The recovery of his wife filled Rama with joy, 
 but he was jealous of her honour, received her coldly, and 
 refused to take her back. She asserted her purity in touching 
 and dignified language, and determined to prove her innocence 
 by the ordeal of fire. She entered the flames in the presence of 
 men and gods, and Agni, god of fire, led her forth and placed her 
 in Rama's arms unhurt. Rama then returned, taking with him 
 his chief allies to Ayodhya. Re-united with his three brothers, 
 he was solemnly crowned and began a glorious reign, Lakshmana 
 being associated with him in the government. The sixth section 
 of the Ramaya?ia here concludes ; the remainder of the story is 
 told in the Uttara-ka^a, a subsequent addition. The treatment 
 which Sita received in captivity was better than might have 
 been Expected at the hands of a Rakshasa. She had asserted and 
 proved her purity, and Rama believed her ; but jealous thoughts 
 would cross his sensitive mind, and when his subjects blamed 
 him for taking back his wife, he resolved, although she was 
 pregnant, to send her to spend the rest of her life at the hermi- 
 tage of Yalmiki. There she was delivered of her twin sons 
 Kusa and Lava, who bore upon their persons the marks of their 
 high paternity. When they were about fifteen years old they 
 wandered accidentally to Ayodhya and were recognised by their 
 father, who acknowledged them, and recalled Sita to attest her 
 innocence. She returned, and in a public assembly declared her 
 purity, and called upon the earth to verify her words. It did so. 
 The ground opened and received " the daughter of the furrow," 
 and Rama lost 'his beloved and only wife. Unable to endure life 
 without her, he resolved to follow, and the gods favoured his 
 determination. Time appeared to him in the form of an ascetic 
 
260 
 
 RAMA. 
 
 and told him that he must stay on earth or ascend to heaven and 
 rule over the gods. Lakshma^a with devoted fraternal affection 
 endeavoured to save his brother from what he deemed the 
 baleful visit of Time. He incurred a sentence of death for his 
 interference, and was conveyed bodily to Indra's heaven. Rama 
 with great state and ceremony went , to the river #arayu, and 
 walking into the water was hailed by Brahma's voice of wel- 
 come from heaven, and entered "into the glory of Vishnu." 
 
 The conclusion of the story as told in the version of the 
 Ramayawa used by Mr. Wheeler differs materially. It repre- 
 sents that Sita remained in exile until her sons were fifteen or 
 sixteen years of age. Rama had resolved upon performing the 
 Aswa-medha sacrifice ; the horse was turned loose, and $atru- 
 ghna followed it with an army. Kusa and Lava took £he 
 horse and defeated and wounded $atru-ghna. Rama then sent 
 Lakshmawa to recover the horse, but he was defeated and left 
 for dead. Next Bharata was sent with Hanuman, but they 
 were also defeated. Rama then set out himself to repair his 
 reverses. When the father and sons came into each other's 
 presence, nature spoke out, and Rama acknowledged his sons. 
 Sita also, after receiving an admonition from Yalmiki, agreed to 
 forgive her husband. They returned to Ayodhya. Rama per- 
 formed the Aswa-medha, and they passed the remainder of their 
 lives in peace and joy. 
 
 The incidents of the first six kawrfas of the Ramayawa Ripply 
 the plot of Bhava-bhuti's drama Maha-vira-charita. The Uttara- 
 k&nddL is the basis of his Uttara-rama-charita. This describes 
 Rama's jealousy, the banishment of Sita, and the birth of her 
 sons ; but the subsequent action is more human and affecting 
 than in the poem. Rama repents of his unjust treatment of his 
 wife, and goes forth to seek her. The course of his wanderings 
 is depicted with great poetic beauty, and his meeting with his 
 sons and his reconciliation with Sita are described with exquisite 
 pathos and tenderness. The drama closes when 
 
 " All conspires to make their happiness complete. ,; 
 
 The worship of Rama still holds its ground, particularly in 
 Oude and Bihar, and he has numerous worshippers. "It is 
 noteworthy," says Professor Williams, " that the Rama legends 
 have always retained their purity, and, unlike those of Brahma, 
 
RAMAYANA. 
 
 261 
 
 Krish?za, £iva, and Durga, have never been mixed up with inde- 
 cencies and licentiousness. In fact, the worship of Kama has 
 never degenerated to the same extent as that of some of these 
 other deities." This is true ; but it maybe observed that Kama 
 and his wife were pure; there was nothing in their characters sug- 
 gestive of license ; and if " the husband of one wife " and the 
 devoted and affectionate wife had come to be associated with 
 impure ideas, they must have lost all that gave them a title to 
 veneration. The name of Kama, as ' Kam ! Kam ! ' is a common 
 form of salutation. 
 
 KAMAYAYA. 6 The Adventures of Kama.' The oldest of 
 the Sanskrit epic poems, written by the sage Yalmlki. It is sup- 
 posed to have been composed about five centuries B.C., and to have 
 received its present form a century or two later. The MSS. of 
 the Kamaya?ia vary greatly. There are two well-known distinct 
 recensions, the Northern and the Bengal. The Northern is the 
 older and the purer ; the additions and alterations in that of 
 Bengal are so numerous that it is not trustworthy, and has even 
 been called "spurious." Later researches have shown that the 
 variations in MSS. found in different parts of India are so 
 diverse that the versions can hardly be classed in a certain 
 number of different recensions. Unfortunately the inferior 
 edition is the one best known to Europeans. Carey and Marsh- 
 man translated two books of it, and Signor Gorresio has given 
 an Italian translation of the whole. Schlegel published' a Latin 
 translation of the first book of the Northern recension. The 
 full texts of both these recensions have been printed, and Mr. 
 Wheeler has given an epitome of the whole work after the Ben- 
 gal recension. There is also a poetical version by Griffiths. 
 
 Besides the ancient Kamayawa, there is another popular work of 
 comparative modern times called the Adhyatma Kamayawa. The 
 authorship of it is ascribed to Yyasa, but it is generally con- 
 sidered to be a part of the Brahmaftda Purawa. It is a sort of 
 spiritualised version of the poem, in which Kama is depicted as 
 a saviour and deliverer, as a god rather than a man. It is divided 
 into seven books, which bear the same names as those of the 
 original poem, but it is not so long. 
 
 The Kamayawa celebrates the life and exploits of Kama 
 (Kama-chandra), the loves of Kama and his wife Sita, the rape 
 of the latter by Ravarca, the demon king of Ceylon, the war 
 
262 
 
 RAMA YA NA—RAMA-SETU. 
 
 carried on by Kama and his monkey allies against Ravawa, end- 
 ing in the destruction of the demon and the rescue of Slta, the 
 restoration of Kama to the throne of Ayodhya, his jealousy and 
 banishment of Sita, her residence at the hermitage of Valmlki, 
 the birth of her twin sons Kusa and Lava, the father's discovery 
 and recognition of his children, the recall of Sita, the attesta- 
 tion of her innocence, her death, Rama's resolution to follow 
 her, and his translation to heaven. 
 
 The Ramaya^a is divided into seven ka^t?as or sections, and 
 contains about 50,000 lines. The last of the seven sections is 
 probably of later date than the rest of the work. 
 
 1. Bala-kam?a. The boyhood of Kama. 
 
 2. Ayodhya-kaft^a. The scenes at Ayodhya, and the banish- 
 ment of Kama by his father, King Dasa-ratha. 
 
 3. Ara^ya-ka^a. 6 Forest section.' Kama's life in the forest, 
 and the rape of Slta by Ravawa. 
 
 4. Kishkindhya-kamfa, Rama's residence t at Kishkindhya, 
 the capital of his monkey ally, King Su-griva. 
 
 5. Sundara-kgmda. 6 Beautiful section.' The marvellous passage 
 of the straits by Rama and his allies and their arrival in Ceylon. 
 
 6. Yuddha-ka^a. ' War section.' The war with Ravawa, 
 his defeat and death, the recovery of Slta, the return to Ayod- 
 hya and the coronation of Rama. This is sometimes called the 
 Lanka or Ceylon Kawrfa. 
 
 7. Uttara-kawrfa. ' Later section.' Rama's life in Ayodhya, 
 his banishment of Slta, the birth of his two sons, his recognition 
 of them and of the innocence of his wife, their reunion, her 
 death, and his translation to heaven. 
 
 The writer or the compilers of the Ramayawa had a high esti- 
 mate of its value, and it is still held in very great veneration. 
 A verse in the introduction says, " He who reads and repeats 
 this holy life-giving Ramaya^a is liberated from all his sins and 
 exalted with all his posterity to the highest heaven;" and in 
 the second chapter Brahma is made to say, "As long as the 
 mountains and rivers shall continue on the surface of the earth, 
 so long shall the story of the Ramaya^a be current in the world. " 
 (For the age of the Ramayana, see p. 190.) 
 
 RAMA-GIRL 'The hill of Rama.' It stands a short dis- 
 tance north of ISTagpur. 
 
 RAMA-SETU. * Rama's bridge,' constructed for him by his 
 
RAM A TAP A NIYOPA NISHA D— RA TNAVALL 263 
 
 general, Nala, son of Yiswa-karma, at the time of his invasion 
 of Ceylon. This name is given to the line of rocks in the 
 channel between the continent and Ceylon, called in maps 
 " Adam's bridge." 
 
 EAMATAPANlYOPAMSHAD. An Upanishad of the 
 Atharva-veda, in which Kama is worshipped as the supreme god 
 and the sage Yajnawalkya is his glorifier. It has been printed 
 and translated by Weber in his Indische Studien, vol. ix. 
 
 BAMBHA. An Apsaras or nymph produced at the churn- 
 ing of the ocean, and popularly the type of female beauty. She 
 vas sent by Indra to seduce Yiswamitra, but was cursed by that 
 sage to become a stone, and remain so for a thousand years. 
 According to the Bamayawa, she was seen by Bavawa when he 
 wait to Kailasa, and he was so smitten by her charms that he 
 ra/ished her, although she told him that she was the wife of 
 ]Sala-kuvara, son of his brother Kuvera. 
 
 KAME/SWABA. 'Lord of Bama.' Name of one of the 
 twelve great Lingas set up, as is said, by Bama at Bameswarani 
 or Bamisseram, which is a celebrated place of pilgrimage, and 
 contains a most magnificent temple. 
 
 BAMOPAKHYAKA ' The story of Bama,' as told in the 
 Vana-parva of the Maha-bharata. It relates many, but far from 
 all, of the incidents celebrated in the Bamayawa ; it makes no 
 mention of Yalnriki, the author of that poem, and it represents 
 Bama as a human being and a great hero, but not a deity. 
 
 BANTIDEYA. A pious and benevolent king of the Lunar 
 lace, sixth in descent from Bharata. He is mentioned in the 
 l[aha-bharata and Pura7?as as being enormously rich, very reli- 
 gous, and charitable and profuse in his sacrifices. The former 
 arthority says that he had 200,000 cooks, that he had 2000 
 he,d of cattle and as many other animals slaughtered daily 
 f onse in his kitchen, and that he fed innumerable beggars daily 
 wit. beef. 
 
 B1TI. ' Love, desire.' The Yenus of the Hindus, the god- 
 dess of sexual pleasures, wife of Kama the god of love, and 
 daugter of Daksha. She is also called Beva, Kami, Priti, 
 Kanupatni, 'wife of Kama;' Kama-kala, 'part of Kama;' Karna- 
 priya,' beloved of Kama ; ' Baga-la^a, ' vine of love ; ' Mayavati, 
 ' deceier ; ' Kelikila, ' wanton ; ' #ubhangi, ' fair-limbed.' 
 
 BA f .NAYALl. 'The necklace.' A drama ascribed to a 
 
RA U CHYA — RA VA NA . 
 
 king of Kashmir named Svl Harsha Deva. The subject of the 
 play is the loves of Udayana or Vatsa, prince of Kausambi, and 
 Yasava-datta, princess of XJjjayinl. It was written between 
 1 1 13 and 1 125 A.D., and has been translated by Wilson. There 
 are several editions of the text. 
 
 EAUCHYA. The thirteenth Manu. See Manu. 
 
 RATJDRA. A descendant of Kudra. A name of Karttikeyo, 
 the god of war. 
 
 RAYAYA. The demon king of Lanka or Ceylon, froin 
 which he expelled his half-brother Kuvera. He was son of 
 Yisravas by his wife Mkasha, daughter of the Rakshasa Su-malJ 
 He was half-brother of Kuvera, and grandson of the Bishi PuU- 
 stya ; and as Kuvera is king of the Yakshas, Ravawa is king A 
 the demons called Rakshasas. Pulastya is said to be the pro- 
 genitor, not only of Ravawa, but of the whole race of Rakshasis. 
 By penance and devotion to Brahma, Rava^a was made invul- 
 nerable against gods and demons, but he was doomed to die 
 through a woman. He was also enabled to assume any form he 
 pleased. All Rakshasas are malignant and terrible, but Ravawa 
 as their chief attained the utmost degree of wickedness, and was 
 a very incarnation of evil. He is described in the Ramaya/za as 
 having " ten heads (hence his names Dasanana, Dasa-kanftia, 
 and Pankti-griva), twenty arms, and copper-coloured eyes, and 
 bright teeth like the young moon. His form was as a thick > 
 cloud or a mountain, or the god of death with open mouth. ' He/ 
 had all the marks of royalty, but his body bore the impress 01 
 wounds inflicted by all the divine arms in his warfare with th/ 
 gods. It was scarred by the thunderbolt of Indra, by the tuslj 
 of Indra's elephant Airavata, and by the discus of Yislmu. 
 strength was so great that he could agitate the seas and split tie 
 tops of mountains. He was a breaker of all laws and a ravisler 
 of other men's wives. . . . Tall as a mountain peak, he stoped 
 with his arms the sun and moon in their course, and prevejied 
 their rising." The terror he inspires is such that where Je is 
 " the sun does not give out its heat, the winds do not blow and 
 the ocean becomes motionless." His evil deeds cried alo4 for 
 vengeance, and the cry reached heaven. Yishmi declare/ that, 
 as Ravawa had been too proud to seek protection again^ men 
 and beasts, he should fall under their attacks, so Yishmi ,/ecame 
 incarnate as Rama-chandra for the express purpose of decoying 
 
HAVANA. 
 
 265 
 
 Kavarca, and vast numbers of monkeys and bears were created 
 to aid in the enterprise. Kama's wars against the Kakshasas 
 inflicted such losses upon them as greatly to incense Kavawa. 
 Burning with rage, and excited by a passion for Sita, the wife 
 of Kama, he left his island abode, repaired to Kama's dwelling, 
 assumed the appearance of a religious mendicant, and carried off 
 Sita to Lanka. Kavawa urged Sita to become his wife, and 
 threatened to kill and eat her if she refused. Sita persistently 
 resisted, and was saved from death by the interposition of one of 
 Kava^a's wives. Kama called to his assistance his allies Su-griva 
 and Hanuman, with their hosts of monkeys and bears. They 
 built Kama's bridge, by which they passed over into Lanka, and 
 after many battles and wholesale slaughter Kavamt was brought 
 to bay at the city of Lanka, Kama and Kavawa fought together 
 on equal terms for a long while, victory sometimes inclining to 
 one sometimes to the other. Kama with a sharp arrow cut off 
 one of Kavawa's heads, " but no sooner did the head fall on the 
 ground than another sprang up in its room." Kama then took 
 an arrow which had been made by Brahma, and discharged it at 
 his foe. It entered his breast, came out of his back, went to the 
 ocean, and then returned clean to the quiver of Kama. " Kavam 
 fell to the ground and expired, and the gods sounded celestial 
 music in the heavens, and assembled in the sky and praised 
 Kama as Vislmu, in that he had slain that Kava?ia who would 
 otherwise have caused their destruction." Kavana, though he 
 was chief among Kakshasas, was a Brahman on his father's side ; 
 he was well versed in Sanskrit, used the Vedic ritual, and his 
 body was burnt with Brahmanical rites. There is a story that 
 Kava^a made each of the gods perform some menial office in his 
 household : thus Agni was his cook, Yaruwa supplied water, 
 Kuvera furnished money, Vayu swept the house, &c. The 
 Vishmi Pura^a relates that Kava^a, " elevated with wine, came 
 on his tour of triumph to the city of Mahishmati, but there he 
 was taken prisoner by King Karta-virya, and confined like a beast 
 in a corner of his capital." The same authority states that, in 
 another birth, Kavawa was #isu-pala. Kavawa's chief wife was 
 Mandodari, but he had many others, and they were burnt at his 
 obsequies. £[is sons were Megha-nada, also called Indra-jit, 
 Ravam, and Aksha; Tri-sikhaor Tri-siras, Devantaka, Narantaka, 
 and Atikaya. See Nandisa. 
 
266 
 
 RA VI—RIBHU. 
 
 KAVI. The sun. See Surya. 
 
 REiVUKA. Daughter of King Prasenajit or Remi, wife of 
 Jamad-agni, and mother of Parasu-rama. A sight of the connubial 
 endearments of King Chitra-ratha and his wife inspired her with 
 impure thoughts, and her husband, perceiving that she had 
 " fallen from perfection," desired her sons to kill her. Ru- 
 mamvat, Su-shena, and Yasu, the three seniors, declined, and 
 their father cursed them so that they became idiots. Parasu- 
 rama, the fourth son, cut off her head, which act so gratified his 
 father that Jamad-agni promised him whatever blessings he de- 
 sired. Among other things, Parasu-rama asked that his mother 
 might be brought back to life in ignorance of her death and in 
 perfect purity. He also desired that his brothers might be 
 restored to their senses. All this Jamad-agni bestowed. She 
 was alsp called Konkana. 
 
 REVA. The Narmada river. 
 
 REV A. i. Wife of Kama. 2. A name of Rati. 
 
 REVANTA. A son of Surya and Sanjnal He is chief of 
 the GuhyakaSj and is also called Haya-vahana. 
 
 REVATI. Daughter of King Raivata and wife of Bala-rama, 
 She was so beautiful that her father, thinking no one upon earth 
 worthy of her, repaired to the god Brahma to consult him about 
 a husband. Brahma delivered a long discourse on the glories of 
 Vishmi, and directed Raivata to proceed to Dwaraka, where a 
 portion of Visrmu was incarnate in the person of Bala-rama. 
 Ages had elapsed while Raivata was in heaven without his 
 knowledge. When he returned to earth, " he found the race of 
 men dwindled in stature, reduced in vigour, and enfeebled in 
 intellect." He went to Bala-rama and gave him Revati, but 
 that hero, " beholding the damsel of excessively lofty height, he 
 shortened her with the end of his ploughshare, and she became 
 his wife." She had two sons. Revati is said to have taken 
 part with her husband in his drinking bouts. 
 
 it/BHAYAS. SeeRibhus. 
 
 jR/BHU. ' Clever, skilful.' An epithet used for Indra, 
 Agni, and the Adityas. In the Puramc mythology, Ribhn is a 
 " son of the supreme Brahma, who, from his innate disposition, 
 was of a holy character and acquainted with true wisdom." 
 His pupil was Mdagha, a son of Pulastya, and he took especial 
 interest in his instruction, returning to him after two intervals 
 
R1BHUS—RISIIA BHA . 
 
 267 
 
 of a thousand years "to instruct him further in true wisdom." 
 The Vishmi Purawa, "originally composed by the Rishi (Nara- 
 yawa), was communicated by Brahma to i^bhu." He was one 
 of the four Kumaras (q.v.). 
 
 i?/BHUS. Three sons of Su-dhanwan, a descendant of An- 
 giras, severally named Ribhu, Vibhu, and Vaja. Through their 
 assiduous performance of good works they obtained divinity, 
 exercised superhuman powers, and became entitled to receive 
 praise and adoration. They are supposed to dwell in the solar 
 sphere, and there is an indistinct identification of them with 
 the rays of the sun ; but, whether typical or not, they prove the 
 admission, at an early date, of the doctrine that men might 
 become divinities. — Wilson. They are celebrated in the i^ig-veda 
 as skilful workmen, who fashioned Indra's chariot and horses, 
 and made their parents young again. By command of the gods, 
 and with a promise of exaltation to divine honours, they made 
 a single new sacrificial cup into four. They are also spoken of 
 as supporters of the sky. 
 
 iLTBHUKSHAK The first of the three JKMuhl In the 
 plural, the three i?ibhus. 
 
 RICEIKA. A Bishi descended from Bhrigu and husband 
 of Satyavati, son of Urva and father of Jamad-agni. (See 
 Viswamitra.) In the Maha-bharata and Vishmi Purawa it is 
 related that J?/chika was an old man when he demanded in 
 marriage Satyavati, the daughter of Gadhi, king of Kanya-kubja. 
 Unwilling to give her to so old a man, Gadhi demanded of him 
 1000 white horses, each of them having one black ear. i&chika 
 obtained these from the god Tarawa, and so gained his wife. 
 According to the Kamayawa, he sold his son SunaA-sephas to be 
 a sacrifice. 
 
 jR/DDHI. ' Prosperity.' The wife of Kuvera, god of wealth. 
 The name is also used for Parvati, the wife of /Siva. 
 RIG-YET) A. See Yeda. 
 
 iLTG-VIDHAJSTA. Writings which treat of the mystic and 
 magic efficacy of the recitation of hymns of the itig-veda, or 
 even of single verses. Some of them are attributed to /Saunaka, 
 but probably belong only to the time of the Purawas. — Weber. 
 
 itfSHAfiHA. Son of Nabhi and Meru, and father of a 
 hundred sons, the eldest of whom was Bharata, He gave his 
 kingdom to his son and retired to a hermitage, where he led a 
 
2 68 
 
 RISHI— RISH YA -S RING A . 
 
 life of such, severe austerity and abstinence, that he became a 
 mere " collection of skin and fibres, and went the way of all 
 flesh." The Bhagavata Purarca speaks of his wanderings in the 
 western part of the Peninsula, and connects him with the estab- 
 lishment of the Jain religion in those parts. The name of the 
 first Jain Tirthakara or saint was i&shabha. 
 
 BISHI. An inspired poet or sage. The inspired persons to 
 whom the hymns of the Yedas were revealed, and under whose 
 names they stand. "The seven itishis" (sajptarshi), or the 
 Praja-patis, " the mind-born sons " of Brahma, are often referred 
 to. In the /Satapatha Brahmawa their names are given as Go- 
 tama, Bharadwaja, Viswamitra, Jamad-agni, Vasish&a, Kasyapa, 
 and Atri. The Maha-bharata gives them as Marichi, Atri, 
 Angiras, Pulaha, Kratu, Pulastya, and Vasishftia. The Vayu 
 Purana adds Bhn'gu to this list, making eight, although, it 
 still calls them " seven." The Vishnu Pura?ia, more consistently, 
 adds Bhn'gu and Daksha, and calls them the nine Brahmarshis 
 (Brahma-rishis). The names of Gautama, Kawwa, Yalmiki, 
 Vyasa, Manu, and Yibhanrfaka are also enumerated among the 
 great i?ishis by different authorities. Besides these great Bishis 
 there are many other jRishis. The seven Bishis are represented 
 in the sky by the seven stars of the Great Bear, and as such are 
 called itiksha and Chitra-sikha?£^inas, i having bright crests.' 
 
 T^ISHI-BEAHMAiVA. An old Anukramam, or Index of the 
 Sama-veda. 
 
 i£/SHYA-MUKA. A mountain in the Dakhin, near the 
 source of the Pampa river and the lake Pampa. Kama abode 
 there for a time with the monkeys. 
 
 i^/SHYA-tfiLWGA. < The deer-horned.' A hermit, the son 
 of VibhaWaka, descended from Kasyapa. According to the 
 Ramayawa and Maha-bharata he was born of a doe and had a 
 small horn on his forehead. He was brought up in the forest by 
 his father, and saw no other human being till he was verging upon 
 manhood. There was great drought in the country of Anga, and 
 the king, Lomapada, was advised by his Brahmans to send for 
 the youth, ifehya-snnga, who should marry his daughter $anta, 
 and be the means of obtaining rain. A number of fair damsels 
 were sent to bring him. He accompanied them tack to their 
 city, the desired rain fell, and he married ^anta. This /Santa 
 was the adopted daughter of Lomapada; her real father was 
 
RITU-PARNA—R UDRA. 
 
 269 
 
 Dasa-ratha, and it was ii/ishya-sringa who performed that sacri- 
 fice for Dasa-ratha which brought about the birth of Kama. 
 
 iOTU-PAEiVA. A king of Ayodhya, and son of Sarva- 
 kama, into whose service Nala entered after he had lost his 
 kingdom. He was "skilled profoundly in dice." 
 
 .RZTU-SANHAEA. 'The round of the seasons.' A poem 
 attributed to Kali-dasa. This poem was published by Sir W. 
 Jones, and was the first Sanskrit work ever printed. There are 
 other editions. It has been translated into Latin by Eohlen. 
 
 EOHLVl. 1. Daughter of Kasyapa and Surabhi, and mother 
 of horned cattle, including Kama-dhenu, the cow which grants 
 desires. 2. Daughter of Daksha and fourth of the lunar as- 
 terisms, the favourite wife of the moon. 3. One of the wives 
 of Yasu-deva, the father of Krishna and mother of Bala-rama. 
 She was burned with her husband's corpse at Dwaraka. 4. 
 Krishna himself also had a wife so called, and the name is 
 common. 
 
 EOHITA. ,J Eed.' A red horse ; a horse of the sun or 
 of fire. 1. A deity celebrated in the Atharva-veda, probably 
 a form of fire or the sun. 2. Son of King Haris-chandra. He 
 is also called Eohitaswa. The fort of Eohtas is said to derive 
 its name from him. See Haris-chandra. 
 
 EOMA-HAESHAiVA. See Loma-harshana. 
 
 RUDE A. 'A howler or roarer; terrible.' In the Vedas 
 EuTlra has many attributes and many names. He is the howl- 
 ing terrible god, the god of storms, the father of the Eudras 
 or Maruts, and is sometimes identified with the god of fire. 
 On the one hand he is a destructive deity who brings diseases 
 upon men and cattle, and upon the other he is a beneficent 
 deity supposed to have a healing influence. These are the germs 
 which afterwards developed into the god $iva. It is worthy of 
 note that Eudra is first called Maha-deva in the White Yajur- 
 veda. As applied to the god #iva, the name of Eudra generally 
 designates him in his destructive character. In the Erihad- 
 aranyaka Upanishad the Eudras are " ten vital breaths (jt>mna) 
 with the heart (mamas) as eleventh." In the Vishrai Purana 
 the god Eudra is said to have sprung from the forehead of 
 Brahma, and at the command of that god to have separated his 
 nature into male and female, then to have multiplied each of 
 these into eleven persons, some of which were white and gentle, 
 
270 % RUDRA-SAVARNA—SABALASWAS. 
 
 others black and furious. Elsewhere it is said that the eleven 
 Eudras were sons of Kasyapa and Surabhi, and in another 
 chapter of the same Purawa it is represented that Brahma 
 desired to create a son, and that Kudra came into existence as a 
 youth. He wept and asked for a name. Brahma gave him the 
 name of Kudra ; but he wept seven times more, and so he 
 obtained seven other names : Bhava, #arva, Isana, Pasupati, 
 Bhima, Ugra, and Maha-deva. Other of the Pura?ias agree in 
 this nomenclature. These names are sometimes used for Eudra 
 or #iva himself, and at others for the seven manifestations of 
 him, sometimes called his sons. The names of the eleven 
 Eudras vary considerably in different books. 
 
 EUDEA-SAYAEYA. The twelfth Mann. See Manu. 
 
 EUKMIK A son of King Bhishmaka and king of Yidarbha, 
 who offered his services to the PazwZavas and Kauravas in turn, 
 but was rejected by both on account of his extravagant boast- 
 ings and pretensions. He was brother of Eukmim, with whom 
 Krislma eloped. Eukmin pursued the fugitives and overtook 
 them, but his army was defeated by Krishna, and he owed his 
 life to the entreaties of his sister. He founded the city of 
 Bhoja-ka/a, and was eventually killed by Bala-rama. 
 
 RUKMIiVX Daughter of Bhishmaka, king of Yidarbha. 
 According to the Hari-vansa she was sought in marriage by 
 Krislma, with whom she fell in love. But her brother Eukmin 
 was a friend of Kansa, whom K?'islma had killed. He therefore 
 opposed him and thwarted the match. Eukmmi was then 
 betrothed to #isu-pala, king of Chedi, but on her wedding day, 
 as she was going to the temple, " Krishna saw her, took her by 
 the hand, and carried her away in his chariot. " They were 
 pursued by her intended husband and by her brother Eukmin, 
 but Krishna defeated them both, and took her safe to Dwaraka, 
 where he married her. She was his principal wife and bore him 
 a son, Pradyumna (q.v.). By him also she had nine other sons 
 and one daughter. "These other sons were Charu-deshwa, 
 Su-deshwa, Charu-deha, Su-shena, Charu-gupta, Bhadra-charu, 
 Charu-vinda, Su-charu, and the very mighty Charu ; also one 
 daughter, Charu-mati." At E>ishna's death she and seven other 
 of his wives immolated themselves on his funeral pile. 
 
 EUMA. Wife of the monkey king Su-griva. 
 
 #ABALA#WAS. Sons of Daksha, one thousand in number, 
 
SA CH1—SA GAR A. 
 
 271 
 
 brought forth after the loss of the Haryaswas. Like their pre- 
 decessors, they were dissuaded by Narada from begetting off- 
 spring, and " scattered themselves through the regions " never 
 to return. 
 
 SACHL Wife of India. See Indram. 
 
 SADHYAS. A Garai or class of inferior deities ; the per- 
 sonified rites and prayers of the Yedas who dwell with the 
 gods or in the intermediate region between heaven and earth. 
 Their number is twelve according to one authority, and seven- 
 teen according to another, and the Purawas make them sons 
 of Dharma and Sadhya, daughter of Daksha. 
 
 SAGAKA. A king of Ayodhya, of the Solar race, and son 
 of King Bahu, who was driven out of his dominions by the 
 Haihayas. Bahu took refuge in the forest with his wives. 
 Sagara's mother was then pregnant, and a rival wife, being 
 jealous, gave her a drug to prevent her delivery. This poison 
 confined the child in the womb for seven years, and in the 
 interim Bahu died. The pregnant wife wished to ascend his 
 pyre, but the sage Aurva forbad her, predicting that she would 
 give birth to a valiant universal monarch. When the child was 
 born, Aurva gave him the name of Sagara (sa, 6 with/ and gara, 
 ( poison '). The child grew up, and having heard his father's 
 history, he vowed that he would exterminate the Haihayas and 
 the other barbarians, and recover his ancestral kingdom. He 
 obtained from Aurva the Agneyastra or fire weapon, and, armed 
 with this, he put nearly the whole of the Haihayas to death 
 and regained his throne. He would also " have destroyed the 
 #akas, Yavanas, Kambojas, Paradas, and Pahlavas," but they 
 applied to Yasishiha, Sagara's family priest, and he induced 
 Sagara to spare them, but " he made the Yavanas shave their 
 heads entirely ; the $akas he compelled to shave (the upper) 
 half of their heads ; the Paradas wore their hair long ; and the 
 Pahlavas let their beards grow in obedience to his commands." 
 Sagara married two wives, Su-mati, the daughter of Kasyapa, and 
 Kesini, the daughter of Kaja Yidarbha, but having no children, 
 he besought the sage Aurva for this boon. Aurva promised 
 that one wife should have one son ; the other, sixty thousand. 
 Kesini chose the one, and her son was Asamanjas, through 
 whom the royal line was continued. Su-mati had sixty thou- 
 sand sons. Asamanjas was a wild immoral youth, and his 
 
272 
 
 SA GA RASA HA -DE VA . 
 
 father abandoned him. The other sixty thousand sons followed 
 the courses of their brother, and their impiety was such that 
 the gods complained of them to the sage Kapila and the god 
 Vishrai. Sagara engaged in the performance of an Aswa-medha 
 or sacrifice of a horse, but although the animal was guarded by 
 his sixty thousand sons, it was carried off to Patala. Sagara 
 directed his sons to recover it. They dug their way to the 
 infernal regions, and there they found the horse grazing and the 
 sage Kapila seated close by engaged in meditation. Conceiving 
 him to be the thief, they menaced him with their weapons. 
 Disturbed from his devotions, " he looked upon them for an 
 instant, and they were reduced to ashes by the (sacred) flame 
 that darted from his person." Their remains were discovered 
 by Ansumat, the son of Asamanjas, who prayed Kapila that the 
 victims of his wrath might be raised through his favour to 
 heaven. Kapila promised that the grandson of Ansumat should 
 be the means of accomplishing this by bringing down the river 
 of heaven. Ansumat then returned to Sagara; who completed 
 his sacrifice, and he gave the name of Sagara to the chasm 
 which his sons had dug, and Sagara means ' ocean.' The son of 
 Ansumat was Dilipa, and his son was Bhagiratha. The devo- 
 tion of Bhagiratha brought down from heaven the holy Ganges, 
 which flows from the toe of Visrmu, and its waters having laved 
 the ashes of the sons of Sagara, cleansed them from all impurity. 
 Their Manes were thus made fit for the exequial ceremonies* and 
 for admission into Swarga. The Ganges received the name of 
 Sagara in honour of Sagara, and Bhagirathi from the name of 
 the devout king whose prayers brought her down, to earth. (See 
 Bhagirathi.) The Hari-vansa adds another marvel to the story. 
 Sagara's wife Su-mati was delivered of a gourd containing sixty 
 thousand seeds, which became embryos and grew. Sagara at 
 first placed them in vessels of milk, but afterwards each one had 
 a separate nurse, and at ten months they all ran about. The 
 name of Sagara is frequently cited in deeds conveying grants of 
 land in honour of his generosity in respect of such gifts. 
 
 SAHA-DEVA. The youngest of the five Panrfu princes, 
 twin son of Madri, the second wife of Ymdu, and mythologically 
 son of the Aswins, or more specifically of the Aswin Dasra. 
 He was learned in the science of astronomy, which he had 
 studied under Drona, and he was also well acquainted with the 
 
SA HA SRAKSHA — SAKA TA YAAA. 
 
 273 
 
 management of cattle. (See Maha-bharata.) He had a son 
 named Su-hotra by his wife Yijaya. 
 
 SAHASEAKSHA. < Thousand - eyed.' An epithet of 
 Indra. 
 
 SAHITYA-DAEPAiVA. < The mirror of composition.' A 
 celebrated work on poetry and rhetoric by Viswanatha Kavi 
 Eaja, written about the fifteenth century. It has been trans- 
 late^into English for the Bibliotheca Indica. There are several 
 editions of the text. 
 
 5AIBYA. Wife of Haris-chandra (q.v.) ; wife of Jyamagha 
 (q.v.) ; wife of $ata-dhanu (q.v.). 
 
 SAINDHAYAS. The people of Sindhu or Sindh, of the 
 country between the Indus and the Jhilam. 
 
 /SAIVA PUEAif A. Same as Siva Purami. 
 
 >SAKA. An era commencing 78 a.d., and called the era of 
 /Salivahana. Cunningham supposes its epoch to be connected 
 with a defeat of the Sakas by /Salivahana. 
 
 #AKALA. d The city of the Bahikas or Madras, in the Pan- 
 jab. It has been identified with the Sagala of Ptolemy on the 
 Hyphasis (Eyas), south-west of Lahore. Cunningham says it is 
 the Sangala of Alexander. 
 
 $AKALYA. An old grammarian and expositor of the Yedas 
 who lived before the time of Yaska. He is said to have divided 
 a Sanhita of the Yeda into five, and to have taught these por- 
 tions*to as many disciples. He was also called Yeda-mitra and 
 Deva-mitra. 
 
 SAKAPUiVI, #AKAPUEiVI. An author who arranged a 
 part of the i?ig-veda and appended a glossary. He lived before 
 the time of Yaska. 
 
 /SAKAS. A northern people, usually associated with the 
 Yavanas. Wilson says, " These people, the Sakai and Sacse of 
 classical writers, the Tndo- Scythians of Ptolemy, extended, about 
 the commencement of our era, along the West of India, from the 
 Hindu Koh to the mouths of the Indus." They were probably 
 Turk or Tatar tribes, and were among those recorded as con- 
 quered by King Sagara, who compelled them to shave the upper 
 half of their heads. They seem to have been encountered and 
 kept back, by King Yikramaditya of Ujjayini, who was called 
 #akari, ' foe of the #akas.' 
 
 /SAKArAYAJSTA. An ancient grammarian anterior to Yaska 
 
 s 
 
274 
 
 SAKHA— SAKUNT ALA. 
 
 i 
 
 and Pacini Part of his work is said to have been lately dis- 
 covered by Dr. Biihler. 
 
 aSAKHA. £ Branch, sect/ The #akhas of the Yedas are the 
 different recensions of the same text as taught and handed 
 down traditionally by different schools and teachers, show- 
 ing some slight variations, the effect of long-continued oral 
 tradition. See Yeda. 
 
 aSAKINIS. Female demons attendant on Durga. 
 
 #AKRA. A name of Indra. 
 
 SAKRANL Wife of Indra. See Indram. 
 
 #AKRA-PRASTHA. Same as Indra-prastha. 
 
 SAKTA. A worshipper of the £aktis. 
 
 /SAKTI. The wife or the female energy of a deity, but 
 especially of #iva. See Devi and Tantra. 
 
 aSAKTI, &AKTRI. A priest and eldest son of Vasishflia. 
 King Kalmasha-pada struck him with a whip, and he cursed 
 the king to become possessed by a man-eating Rakshasa. He 
 himself became the first victim of the monster he had evoked. 
 
 aSAKUNL Brother of Queen Gandhari, and so uncle of the 
 Kaurava princes. He was a skilful gambler and a cheat, so he 
 was selected to be the opponent of Yudhi-sh£hira in the match 
 in which that prince was induced to stake and lose his alL He 
 also was known by the patronymic Saubala, from Su-bala, his 
 father. 
 
 *SAKUNTALA. A nymph who was the daughter of Yiswa- 
 mitra by the nymph Menaka. She was born and left in a 
 forest, where she was nourished by birds until found by the 
 sage Kawwa. She was brought up by this sage in his her- 
 mitage as his daughter, and is often called his daughter. 
 The loves, marriage, separation, and re-union of ASakuntala and 
 King Dushyanta are the subject of the celebrated drama ASakun- 
 tala. She was mother of Bharata, the head of a long race of 
 kings, who has given his name to India ( Bharata- varsha), and 
 the wars of whose descendants are sung in the Maha-bharata. N 
 The story of the loves of Dushyanta and ASakuntala is, that 
 while she was living in the hermitage of Ka7£wa she was 
 seen in the forest by King Dushyanta, who fell in love with 
 her. He induced her to contract with him a Gandbarva mar- 
 riage, that is, a simple declaration of mutual acceptance. On 
 leaving her to return to his city, he gave her a ring as a pledge 
 
SALAGRAMA—SAMA-VIDHANA BRAHMANA. 275 
 
 of his love. When the nymph when back to the hermitage, she 
 was so engrossed with thoughts of her husband that she heeded 
 not the approach of the sage Dur-vasas, who had come to visit 
 Kamva, so that choleric saint cursed her to be forgotten by her 
 beloved. He afterwards relented, and promised that the curse 
 should be removed as soon as Dushyanta should see the ring. 
 ASakuntala, finding herself with child, set off to her husband ; 
 but on her way she bathed in a sacred pool, and there lost the 
 ring. On reaching the palace, the king did' not recognise her 
 and would not own her, so she was taken by her mother to the 
 forest, where she gave birth to Bharata. Then it happened that 
 a fisherman caught a large fish and in it found a ring which he 
 carried to Dushyanta. The king recognised his own ring, and 
 he soon afterwards accepted ASakuntala and her son Bharata. 
 Kali-dasa's drama of ySakuntala was the first translation made 
 from Sanskrit into English. It excited great curiosity and 
 gained much admiration when it appeared. There are several 
 recensions of the text extant. The text has been often printed, 
 and there are many translations into the languages of Europe. 
 Professor Williams has published a beautifully illustrated trans- 
 lation. 
 
 aSALAGKAMA. A stone held sacred and worshipped by the 
 Vaishftavas, because its spirals are supposed to contain or to be 
 typical of Vishnu. It is an ammonite found in the river Gan- 
 dak, and is valued more or less highly according to the number 
 of its spirals and perforations. 
 
 aSALIVAHANA. A celebrated king of the south of India, 
 who was the enemy of Vikramaditya, and whose era, the #aka, 
 dates from a.d. 78. His capital was Prati-sh/hana on the 
 Godavari. He was killed in battle at Kariir. 
 
 aSALWA. Name of a country in the west of India, or Eaja- 
 sthan ; also the name of its king. 
 
 aSALYA. King of the Madras, and brother of Madrl, second 
 wife of Pawrfu. In the great war he left the side of the Pawefa- 
 vas and went over to the Kauravas. He acted as charioteer of 
 Kama in the great battle. At the death of Kama he suc- 
 ceeded him as general, and commanded the army on the last day 
 of the battle, when he was slain by Yudhi-sh/hira. 
 
 SAMA-VEDA. The third Yeda. See Yeda. 
 
 SAMA-VIDHANA BEAHMAiVA. The third Brahmawa 
 
276 SAMAYACHARIKA SUTRAS— SAMBARA. 
 
 of the Sama-veda. It has been edited and translated by Bur- 
 nell. 
 
 SAMAYACHAKIKA SUTEAS. Kules for the usages and 
 practices of everyday life. See Sutras. 
 
 /SAMBA. A son of Krishna by Jambavati, but the Linga 
 Purana namss Eukmini as his mother. At the swayam-vara of 
 Draupadi he carried off that princess, but he was pursued by 
 Dur-yodhana and his friends and made prisoner. Bala-rama 
 undertook to obtain his release, and when that hero thrust his 
 ploughshare under the ramparts of Hastina-pura and threatened 
 it with ruin, the Kauravas gave up their prisoner, and Bala- 
 rama took him to Dwaraka, There he lived a dissolute life and 
 scoffed at sacred things. The devotions of the three great sages, 
 Yiswamitra, Dur-vasas, and Narada, excited the ridicule of /Samba 
 and his boon companions. They dressed /Samba up to represent 
 a woman with child and took him to the sages, . inquiring 
 whether he would give birth to a boy or a girl. The sages 
 answered, " This is not a woman, but the son of Krishna, and 
 he shall bring forth an iron club which shall destroy the whole 
 race of Yadu, . . . and you and all your people shall perish by 
 that club." /Samba accordingly brought forth an iron club, 
 which Ugrasena caused to be pounded and cast into the sea. 
 These ashes produced rushes, and the rushes' when gathered 
 turned into clubs, or into reeds which were used as swords. 
 One piece could not be crushed. This was subsequently ^found 
 in the belly of a fish, and was used to tip an arrow, which 
 arrow was used by the hunter Jaras, who with it unintentionally 
 killed Krishna. Under the curse of Dur-vasas, /Samba became a 
 leper and retired to the Panjab, where by fasting, penance, and 
 prayer he obtained the favour of Surya (the sun), and was cured 
 of his leprosy. He built a temple to the sun on the banks of 
 the Chandra-bhaga (Chinab), and introduced the worship of that 
 luminary. 
 
 >SAMBA-PUEAiVA. See Purana. 
 
 /SAMBA K A. In the Yedas, a demon, also called a Dasyu, 
 who fought against King Divodasa, but was defeated and had 
 his many castles destroyed by Indra. He appears to be a 
 mythical personification of drought, of a kindred character to 
 Yritra, or identical with him. In the Puranas a Daitya who 
 carried off Pradyumna and threw him into the sea, but was 
 
SAMBHU—SANDHYA. 
 
 277 
 
 subsequently slain by him. (See Pradyumna.) He was also 
 employed by Hirawya-kasipu to destroy Prahlada. 
 
 aSAMBHU. A name of Siva, ; also one of the Eudras. 
 
 SAMBUKA. A Sudra, mentioned in the Raghu-vansa, who 
 performed religious austerities and penances improper for a man 
 of his caste, and was consequently killed by Rama-chandra. 
 
 >SAMl. The Acacia suma, the wood of which is used for 
 obtaining fire by friction. So Agni, or fire, is called /Sami- 
 garbha, Slaving the Sami for its womb.' It is sometimes per- 
 sonified and worshipped as a goddess, $ami-devi. 
 
 SAMP ATI. A mythical bird who appears in the Ramayawa 
 as son of Yishmi's bird Garucfo, and brother of Ja^ayus. Ac- 
 cording to another account he was son of Aruna and Syeni. 
 He was the ally of Rama. 
 
 SAMYARAYA. Son of i^/ksha, fourth in descent from 
 Ikshwaku, and father of Kuru. According to the Maha-bharata 
 he was driven from Hastina-pura by the Panchalas, and forced 
 to take refugp among the thickets of the Indus. "When the 
 sage Vasish/ha joined his people and became the Raja's family 
 priest, they recovered their country under Kuru. 
 
 SAMVARTA. Writer of a Dharma-sastra or code of law 
 bearing his name. 
 
 SAMVAT, SAMVATSARA < Year.' The era of Yikrama- 
 ditya, dating from 57 b.c. 
 
 SAN AI&CHAR A. < Slow-moving. ' A name of Sam or Saturn. 
 
 SANAKA, SAN AND A, SANATANA, SANAT-KUMARA. 
 The four Kumaras or mind-born sons of Brahma. Some specify 
 seven. Sanat-kumara (or Sanat-sujata) was the most prominent 
 of them. They are also called by the patronymic Yaidhatra. 
 See Kumara. 
 
 SANAT-KUMARA PURAYA. See Pura^a. 
 
 SANDHYA. 'Twilight.' It is personified as the daughter 
 of Brahma and wife of Siva. In the Siva Purawa it is related 
 that Brahma having attempted to do violence to his daughter, 
 she changed herself into a deer. Brahma then assumed the form 
 of a stag and pursued her through the sky. Siva saw this, and 
 shot an arrow which cut off the head of the stag. Brahma then 
 reassumed his own form and paid homage to Siva. The arrow 
 remains in the sky in the sixth lunar mansion, called Ardra, 
 and the stag's head remains in the fifth mansion, Mriga-siras. 
 
 i 
 
2 7 8 
 
 SA NDH YA-BA LA — SA NJNA. 
 
 SANDHYA-BALA. < Strong in twilight.' Kakshasas and 
 other demons, supposed to be most powerful at twilight. 
 
 SANBILYA. A descendant of &mrfila. A particular sage 
 who was connected with the Chhandogya Upanishad ; one who 
 wrote a book of Sutras, one who wrote upon law, and one who 
 was the author of the Bhagavata heresy : two or more of these 
 may be one and the same person. The Sutras or aphorisms 
 have been published in the Bibliotheca Indica. 
 
 SANDlPANI. A master-at-arms who "gave instruction to 
 Bala-rama and Knslma. 
 
 SAKDKACOTTUS. See Chandra-gupta. 
 
 SANGITA-EATNAKAEA. A work on singing, dancing, 
 and pantomime, written by #arngi Deva. 
 
 SANHITA. That portion of a Yeda which comprises the 
 hymns. See Yeda. 
 
 S ANHITOPANISHAD. The eighth Brahmana of the Sama- 
 veda. The text with a commentary has been published by 
 Burnell. , 
 
 SANL The planet Saturn. The regent of that planet, re- 
 presented as a black man in black garments. #ani was a son of 
 the sun and Chhaya, but another statement is that he was the 
 offspring of Bala-rama and EevatL He is also known as Ara, 
 Kowa, and Kroda (cf. Keovog), and by the patronymic #aura. His 
 influence is evil, hence he is called Krura-dns and Krura-lochana, 
 'the evil-eyed one.' He is also Manda, 1 the slow •' Pangu*''the 
 lame ;' Sanais-chara, 6 slow-moving ; ' Saptarchi, 1 seven-rayed p 
 and Asita, ' the dark.' 
 
 SAN JAY A. i. The charioteer of Dhnta-rash/ra. He was 
 minister also, and went as ambassador to the Paniavas before 
 the great war broke out. He is represented as reciting to Dhrita- 
 rash/ra the Bhagavad-gita. His patronymic is Gavalgam, son of 
 Gavalga?2a. 2. A king of Ujjayini and father of Yasava-datta. 
 
 SANJNA. 4 Conscience.' According to the PuraTzas, she 
 was daughter of Yiswa-karma and wife of the sun. She 
 had three children by him, the Manu Yaivaswata, Yama, and 
 Yarn! (goddess of the Yamuna river). " Unable to endure the 
 fervours of her lord, Sanjna gave him Chhaya (shade) as his 
 handmaid, and repaired to the forests to practise devout exer- 
 cises." The sun beheld her engaged in austerities in the form 
 of a mare, and he approached her as a horse. Hence sprang the 
 
SANK A RASA NKHA. 
 
 279 
 
 two Aswins and Eevanta. Surya then took Sanjna back to his 
 own dwelling, bnt his effulgence was still so overpowering, that 
 her father, Viswa-karma, placed the sun upon his lathe, and cut 
 away an eighth part of his brilliancy. She is also call Dyu- 
 mayi, ' the brilliant/ and Maha-virya, ' the very powerful.' 
 
 SANKARA. Auspicious.' A name of Siva in his creative 
 character or as chief of the Rudras. 
 
 aSAKKARACHARYA (Sankara + acharya). The great reli- 
 gious reformer and "teacher of the Vedanta philosophy, who lived 
 in the eighth or ninth century. He was a native of Kerala or 
 Malabar, and lived a very erratic life, disputing with heretics and 
 popularising the Vedanta philosophy by his preaching and writ- 
 ings wherever he went. His travels extended as far as Kashmir, 
 and he died at Kedaranath in the Himalayas at the early age of 
 thirty-two. His learning and sanctity were held in such high 
 estimation and reverence, that he was looked upon as an incarna- 
 tion of ^iva, and was believed to have the power of working 
 miracles. The god /Siva was the special object of his worship, and 
 he was the founder of the great sect of Smartava Brahmans, who 
 are very numerous and powerful in the south. He established 
 several maths or monasteries for the teaching and preservation 
 of his doctrines. Some of these still remain. The chief one is 
 at Snhga-giri or S?^ngiri, on the edge of the Western Ghauts 
 in the Mysore, and it has the supreme control of the Smartava 
 sect. The writings attributed to him are very numerous ; chief 
 among them are his Bhashyas or commentaries on the Sutras or 
 aphorisms of Vyasa, a commentary on the Bhagavad-gita, some 
 commentaries on the Upanishads, and the Ananda-lahari, a 
 hymn in praise of Parvati, the consort of #iva. 
 
 aSANKARA-VIJAYA. < The triumph of Sankara.' A bio- 
 graphy of Sankaracharya relating his controversies with here- 
 tical sects and his refutation of their doctrines and superstitions. 
 There is more than one work bearing this name ; one by Ananda 
 Giri, which is published in the Bibliotheca Indica ; another by 
 Madhavacharya ; the latter is distinguished as the Sankshepa 
 5ankara-vijaya. The work of Ananda Giri has been critically 
 examined by Kashinath Trimbak Telang in the Indian Anti- 
 quary, vol. v. 
 
 SANKARSHAAA. A name of Bala-rama. 
 
 SANKHA. Writer of a Dharma-sastra or law-book bearing 
 
28o 
 
 SANKHAYANA—SAPTA-SATL 
 
 his name. He is often coupled with Likhita, and the two seem 
 to have worked together. 
 
 SANKHAYANA. i. Name of a writer who was the author 
 of the Sankhayana Brahmana of the i?ig-veda, and of certain 
 Srauta-sutras also called by his name. 2. He is the oldest 
 known writer on the Ars Erotica, and is author of the work 
 called Sankhayana Kama-sutra. 
 
 SANKHYA. A school of philosophy. See Darsana. 
 
 SANKHYA-DAKSAiVA. Kapila's aphorisms on the San- 
 khya philosophy. They have been printed. 
 
 SANKHYA-KAKIKA. A work on the Sankhya philo- 
 sophy, written by Iswara Knslma ; translated by Colebrooke 
 and Wilson. 
 
 SANKHYA-PKAVACHANA. A text-book of the Sankhya 
 philosophy, said to have been written by Kapila himself. 
 Printed in the Bibliotheca Indica. 
 
 SANKHYA-SAKA. A work on the Sankhya philosophy by 
 Yijnana Ehikshu. Edited by Hall in the Bibliotheca Indica. 
 
 S ANN Y A Si. A Brahman in the fourth and last stage of his 
 religious life. (See Brahman.) In the present day the term has 
 a wider meaning, and is applied to various kinds of religious 
 mendicants who wander about and subsist upon alms, most of 
 them in a filthy condition and with very scanty clothing. They 
 are generally devotees of $iva. 
 
 SANTA. Daughter of Dasa-ratha, son of Aja, but adopted 
 by Loma-pada or Eoma-pada, king of Anga. She was married 
 to i^'shya-snnga. 
 
 aSANTANU. A king of the Lunar race, son of Pratipa, 
 father of Bhishma, and in a way the grandfather of Dhrita- 
 rashfra and V^ndu. Kegarding him it is said, " Every decrepit, 
 man whom he touches with his hands becomes young." (See 
 Maha-bharata. ) He was called Satya-vach, ' truth-speaker/ and 
 was remarkable for his " devotion and charity, modesty, con- 
 stancy, and resolution. " 
 
 /SANTI->SATAKA. A century of verses on peace of mind. 
 A poem of repute writen by Sri /Sihlana. 
 
 SAPTAESHI (Sapta-nshi). The seven great i&shis. See 
 Bishi < 
 
 SAPTA-£ATI. A poem of 700 verses on the triumphs of 
 Durga. It is also called Devi-mahatmya. 
 
SAPTA-SINDHA VA. 
 
 2S1 
 
 SAPTA-SINDHA YA. 'The seven rivers. ' The term fre- 
 quently occurs in the Yedas, and has been widely known and 
 somewhat differently applied. It was apparently known to the 
 Komans in the days of Augustus, for Yirgil says — 
 
 ' ' Ceu septem surgens sedatis amnibus altus 
 Per taciturn Ganges." — Eneid, ix. 30. 
 
 They appear in Zend as the Hapta-heando, and the early Mu- 
 hammadan travellers have translated the term. But their Saba' 
 Sin, 'seven rivers/ according to Blruni, applies to the rivers which 
 flow northwards from the mountains of the Hindu Koh, and 
 "uniting near Turmuz, form the river of Balkh (the Oxus)." 
 
 he hymn in which the names of the rivers have been given 
 I has the following description : — " Each set of seven (streams) 
 has followed a threefold course. The Sindhu surpasses, the 
 other rivers in impetuosity. . . . Eeceive favourably this my 
 hymn, 0 Ganga, Yamuna, Saraswati, #utudri, Parushm; hear, 
 0 Marud-vridha, with the Asikni and Yitasta, and thou, Arjikiya, 
 with the Sushoma. Unite first in thy course with the Trish/ama, 
 the Susartu, the Kasa, and the Swetl ; thou meet est with the 
 Gomati, and the Krumu with the Kubha and the Mehatnu." 
 According to this, the " seven rivers " are — (1.) Ganga (Ganges) ; 
 (2.) Yamuna (Jumna) ; (3.) Saraswati (Sarsuti) ; (4.) #utudri 
 (Satlej) ; (5.) Parushm ; (6.) Marud-vridha ; (7.) Arjikiya (the 
 Yipasa, Hyphasis Byas). Wilson says " the Parusrmi is iden- 
 tified with the Iravati " (Hydraotes, Kavi), but in this hymn it 
 is the Marud-vridha which would seem to be the Iravati, because 
 it is said to unite with the Asikni (Akesines, Chandrabhaga, Chi- 
 nab) and the Yitasta (Hydaspes or Jhilam). This would leave 
 the Parusrmi unsettled. The other names, with the exception of 
 the Gomati (Gumti), are not identified. Sushoma has been 
 said to be the Sindhu, but in this hymn the Sindhu is clearly 
 distinct. In the Maha-bharata the seven rivers are named in 
 one place Yaswokasara, Nalini, PavanI, Ganga, Sita, Sindhu, 
 and Jambu-nadi ; and in another, Ganga, Yamuna, Plakshaga r 
 Kathastha, Saryu (Sarju), Gomati, and Gandaki (Gandak). In 
 the Kamayawa and the Purawas the seven rivers are the seven 
 streams ^into which the Ganges divided after falling from the 
 brow of *Siva, the Nalini, Hladini, and PavanI going east, the 
 Chakshu, Sita, and Sindhu to the west, while the Ganges proper, 
 
282 
 
 SAPTA- VADHRI—SARAME YAS. 
 
 the Bhaglrathl, flowed to the south. The term is also used 
 for the seven great oceans of the world, and for the country of 
 the seven rivers. 
 
 SAPTA- VADHRI. A Vedic Rkhi. In a hymn he says, 
 " As wins, by your devices sunder the wicker work for the libera- 
 tion of the terrified, imploring Rishi Sapta-vadhri. " Concerning 
 this the following old story is told. Sapta-vadhri had seven 
 brothers who determined to prevent his having intercourse with 
 his wife. So they shut him up every night in a large basket, 
 which they locked and sealed, and in the morning they let him 
 out. He prayed to the Aswins, who enabled him to get out of 
 his cage during the night and to return to it at daybreak. 
 
 SARABHA. i. A fabulous animal represented as having 
 eight legs and as dwelling in the Himalayas. It is called also 
 Utpadaka and Kunjararati. 2. One of Kama's monkey allies. 
 
 aSARA-BHANGA. A hermit visited by Kama and Sita in 
 the Da?&iaka forest. When he had seen Rama he declared that 
 his desire had been granted, and that he would depart to the 
 highest heaven. He prepared a fire and entered it. His body 
 was consumed, but there came forth from the fire a beautiful 
 youth, and in this form /Sara-bhanga departed to heaven. 
 
 #ARADA-TILAKA. 1. A mystic poem by Lakshma?ia. 2. 
 A dramatic monologue by £ankara, not earlier than the twelfth 
 century. 3. Name of a Tantra. 
 
 SARADWAT. A Rishi said to be the father of Knpa. 'He 
 is also called Gautama. See Kripa. 
 
 SARAMA. 1. In the i^ig-veda the dog of Indra and mother 
 of the two dogs called, after their mother, Sarameyas, who each 
 had four eyes, and were the watchdogs of Yama. Sarama is 
 said to have pursued and recovered the cows stolen by the Pams, 
 a myth which has been supposed • to mean that Sarama is the 
 same as Ushas, the dawn, and that the cows represent the rays 
 of the sun carried away by night. 2. The wife of Vibhishawa, 
 who attended upon Sita, and showed her great kindness when 
 she was in captivity with Rava?ia. 3. In the Bhagavata Punma, 
 Sarama is one of the daughters of Daksha, and the mother of 
 wild animals. 
 
 SARAMEYAS. The two children of Sarama, Indra'o watch- 
 dog ; they were the watchdogs of Yama, and each had four eyes. 
 They have been compared with the Greek Hermes. 
 
SARANYU—SARASWA TA. 
 
 283 
 
 SAKAiVYU. < The fleet runner. ' A daughter of Twashfri 
 She has been identified with the Greek Erinnys. The begin- 
 ning of this myth is in a hymn of the itig-veda, which says — 
 " 1. Twash^n makes a wedding for his daughter. (Hearing) this, 
 the whole world assembles. The mother of Yama, the wedded 
 wife of the great Yivaswat (the sun), disappeared. 2. They 
 concealed the immortal (bride) from mortals. Making (another) 
 of like appearance, they gave her to Yivaswat. Sarawyu bore 
 the two Aswins, and when she had done so she deserted the two 
 twins." In the Nirukta the story is expanded as follows : — 
 " Sarawyu, the daughter of Twash^n, bore twins to Yivaswat, 
 the son of Aditi. She then substituted for herself another 
 female of similar appearance, and fled in the form of a mare. 
 Yivaswat in like manner assumed the shape of a horse and 
 followed her. From their intercourse sprang two Aswins, while 
 Manu was the offspring of Savarr&a (or the female of like appear- 
 ance)." The Enhad-devata has another version of the same 
 story: — "Twashtfri had twin children, (a daughter) Sarawyu and 
 (a son) Tri-siras. He gave Sara^yu in marriage to Yivaswat, to 
 whom she bore Yama and Yarn!, who also were twins. Creat- 
 ing a female like herself without her husband's knowledge, and 
 making the twins over in charge to her, Sarawyu took the form 
 of a mare and departed. Yivaswat, in ignorance, begot on the 
 female who was left Manu, a royal ifo'shi, who resembled his father 
 in glory ; but discovering that the real Sara?zyu, TwashWs 
 daughter, had gone away, Yivaswat followed her quickly, taking 
 the shape of a horse of the same species as she. Eecognising 
 him in that form, she approached him with the desire of sexual 
 connection, which he gratified. In their haste his seed fell on 
 the ground, and she, being desirous of offspring, smelled it. 
 From this act sprang the two Kumaras (youths), !Nasatya.and 
 Dasra, who were lauded as Aswins (sprung from a horse)." — 
 Muir's Texts, v. 227. See the Puramc version under " Sanjna." 
 
 SAKASWATA. 1. In the Maha-bharata the i^shi Saraswata 
 is represented as being the son of the personified river Saraswatl. 
 In a time of great drought he was fed with fish by his mother, 
 and so was enabled to keep up his knowledge of the Yedas, 
 while other Brahmans were reduced to such straits for the means 
 of subsistence that study was neglected and the Yedas were 
 lost. When the drought was over, the Brahmans flocked to 
 
284 
 
 SARASWATI. 
 
 him for instruction, and 60,000 acquired a knowledge of the 
 Yedas from him. " This legend," says Wilson, " appears to 
 indicate the revival, or, more probably, the introduction of the 
 Hindu ritual by the race of Brahmans, or the people called 
 Saras wata," who dwelt near the Saraswati river. Saraswata 
 Brahmans still dwell in the Panjab, and are met with in many 
 other parts. 2. The country about the Saraswati river. 3. A 
 great national division of the Brahman caste. 
 
 SAKASWATl. 'Watery, elegant.' In the Yedas, Saras- 
 wati is primarily a river, but is celebrated in the hymns both as 
 a river and a deity. The Saraswati river was one boundary of 
 Brahmavartta, the home of the early Aryans, and was to them, 
 in all likelihood, a sacred river, as the Ganges has long been to 
 their descendants. As a river goddess, Saraswati is lauded for 
 the fertilising and purifying powers of her waters, and as the 
 bestower of fertility, fatness, and wealth. Her position as Yach, 
 the goddess of speech, finds no mention in the i^g-veda, but is 
 recognised by the Brahma^as and the Maha-bharata. 0 Dr. Muir 
 endeavours to account for her acquisition of this character. He 
 say, " When once the river had acquired a divine character, it 
 was quite natural that she should be regarded as the patroness 
 of the ceremonies which were celebrated on the margin of her 
 holy waters, and that her direction and blessing should be in- 
 voked as essential to their proper performance and success. 
 The connection into which she was thus brought with sacred 
 rites may have led to the further step of imagining her to have 
 an influence on the composition of the hymns which formed so 
 important a part of the proceedings, and of identifying her with 
 Yach, the goddess of speech." In later times Saraswati is the 
 wife of Brahma, the goddess of speech and learning, inventress 
 of the Sanskrit language and Deva-nagari letters, and patroness 
 of the arts and sciences. " She is represented as of a white 
 colour, without any superfluity of limbs, and not unfrequently 
 of a graceful figure, wearing a slender crescent on her brow and 
 sitting on a lotus. " — Wilson. The same authority states that " the 
 Yaisrmavas of Bengal have a popular legend that she was the wife 
 of Yishmi, as were also Lakshmi and Ganga. The ladies dis- 
 agreed ; Saraswati, like the other prototype of learned ^ladies, 
 Minerva, being something of a termagant, and Yislmu finding 
 that one wife was as much as he could manage, transferred 
 
SARAS W A TI—SA TA-DHAKU. 
 
 285 
 
 Saraswati to Brahma and Ganga to #iva, and contented Jiimself 
 with Lakshmi alone. (See Yach.) Other names of Saraswati 
 are Bharati, Brahnri, Put-kari, /Sarada, Yagiswari. The river is 
 now called Sarsuti. t It falls from the Himalayas and is lost in 
 the sands of the desert. In ancient times it flowed on to the sea. 
 A passage in the i?ig-veda says of it, " She who goes on pure 
 from the mountains as far as the sea." — Max Mutter, Veda, 45. 
 According to the Maha-bharata it was dried up by the curse of 
 the sage Utathya (q.v.). See Sapta-sindhava. 
 
 SAEASWATI KAATHABHAEAYA. A treatise on poeti- 
 cal and rhetorical composition generally ascribed to Bhoja Eaja. 
 
 SAEAYU. The Sarju river or Gogra. 
 
 SAEMISHTHA. Daughter of Ynshaparvan the Danava, 
 second wife of Yayati and mother of Puru. See Devayani. 
 /SAENGA. The bow of Krishna. 
 
 SAEYA, /SAEYA. A Yedic deity ; the destroyer. After- 
 wards a name of /Siva and of one of the Eudras. See Eudra. 
 
 SAEYA rD AE/SAiVA SANGEAHA. A work by Madhava- 
 charya which gives an account of the Darsawas or schools of 
 philosophy, whether orthodox or heretical. It has been printed. 
 
 /SAEYAEl. A woman of low caste, who was very devout 
 and looked for the coming of Eama until she had grown old. 
 In reward of her piety a sage raised her from her low caste, and 
 when she had seen Eama she burnt herself on a funeral pile. 
 Srie ascended from the pile in a chariot to the heaven of 
 Yish?zu. 
 
 SAEYA-SAEA. Name of an Upanishad. 
 
 aSA#ADA. 'Hare-eater.' A name given to Yikukshi (q.v.). 
 
 SASI, SA/SIN. The moon, so called from the marks on the 
 moon being considered to resemble a hare (sasa). 
 
 /SASTEA. ' A rule, book, treatise.' Any book of divine or 
 recognised authority, but more especially the law-books. 
 
 aSATA-DHANU. A king who had a virtuous and discreet 
 wife named $aibya. They were both worshippers of Yishmi. 
 One day they met a heretic, with whom #ata-dhanu conversed ; 
 but the wife " turned away from him and cast her eyes up to 
 the sun." After a time #ata-dhanu died and his wife ascended 
 his fureral pile. The wife was born again as a princess with a 
 knowledge of her previous existence, but the husband received 
 the form of a dog. She recognised him in this form and placed 
 
286 
 
 SA TA-DHANWAN—SA TA-RUPA. 
 
 the bridal garland on his neck. Then she reminded him of his 
 previous existence and of the fault which had caused his degra- 
 dation. He was greatly humiliated and died from a broken 
 spirit. After that, he was born successively as a jackal, a wolf, 
 a crow, and a peacock. In each form his wife recognised him, 
 reminded him of his sin, and urged him to make efforts for 
 restoration to his former dignity. At length " he was born as 
 the son of a person of distinction," and #aibya then elected him 
 as her bridegroom ; and having " again invested him with the 
 character of her husband, they lived happily together." When 
 he died she again followed him in death, and both " ascended 
 beyond the sphere of Indra to the regions where all desires are 
 for ever gratified." " This legend," says Wilson, "is peculiar 
 to the Visrmu Pura?ia, although the doctrine it inculcates is to 
 be found elsewhere. 
 
 SATA-DHANWAN, £ATA-DHANUS. ' Having a hundred 
 bows/ A Yadava and son of Hndika. He killed Satrajit, 
 father of Satya-bhama, the wife of Krishna, in his sleep, and 
 was himself killed in revenge by Krishna, who struck off his 
 head with his discus. 
 
 /SATA-DBU. 'Flowing in a hundred (channels).' The 
 name of the river Sutlej, the Zaradrus of Ptolemy, the Hesudrus 
 of Pliny. 
 
 aSATA-GHNL ' Slaying hundreds.' A missile weapon used 
 by Krishna. It is described in the Maha-bharata as a stogie 
 set round with iron spikes, but many have supposed it to be 
 a rocket or other fiery weapon. 
 
 SATA-KKATU. ' The god of a hundred rites ; ' Indra. 
 
 /SATAPATHA-BKAHMAiVA. A celebrated Brahmarca at- 
 tached to the White Yajur-veda, and ascribed to the Bishi 
 Yajnawalkya. It is found in two Sakhas, the Madhyandina 
 and the Kawwa. This is the most complete and systematic as 
 well as the most important of all the Brahma?£as. It has been 
 edited by Weber. 
 
 SATA-KUPA. 'The hundred-formed.' The first woman. 
 According to one account she was the daughter of Brahma, and 
 from their incestuous intercourse the first Manu, named Swayam- 
 bhuva,' was born. Another account makes her the wife, not 
 the mother, of .Manu. The account given by Manu is that 
 Brahma divided himself into two parts, male and female, and 
 
SA TATA PA—SATYA KL 
 
 287 
 
 from them sprang Manu. She is also called Savitri. See Viraj 
 and Brahma. 
 
 SATATAPA. An old writer on law. 
 
 SATA-VAHANA. A name by which $ali-vahana is some- 
 times called. 
 
 SATI. A daughter of Daksha and wife of Eudra, i.e., Siva. 
 The Vishmi Purawa states that she " abandoned her body in 
 consequence of the anger of Daksha. She then became the 
 daughter of Himavat and Mena ; and the divine Bhava again 
 married Uma, who was identical with his (diva's) former 
 spouse." The authorities generally agree that she died or killed 
 herself in consequence of the quarrel between her husband and 
 father ; and the Kasi KhaTirfa, a modern work, represents that 
 she entered the fire and became a SatL See Pi/ha-sthana. 
 
 SATRAJIT, SATRAJITA. Son of Nighna. In return for 
 praise rendered to the sun he beheld the luminary in his proper 
 form, and received from him the wonderful Syamantaka gem. 
 He lost the gem, but it was recovered and restored to him 
 by Kn'shwa. In return he presented Knshfta with his daughter 
 Satya-bhama to wife. There had been many suitors for this 
 lady's hand, and one of them, named #ata-dhanwan, in revenge 
 for her loss, killed Satrajit and carried off the gem, but he was 
 afterwards killed by Knsrma. 
 
 SATRU-GHNA. 'Foe destroyer.' Twin-brother of Laksh- 
 md?/za and half-brother of Kama, in whom an eighth part of 
 the divinity of Vislmu was incarnate. His wife was #ruta-kirti, 
 cousin of Sita. He fought on the side of Rama and killed the 
 Rakshasa chief Lavaca. See Dasa-ratha and Rama. 
 
 SATYA-BHAMA. Daughter of Satrajita and one of the 
 four chief wives of 'Krishna. She had ten sons, Bhanu, Su- 
 bhanu, Swar-bhanu, Prabhanu, Bhanumat, Chandrabhanu, Bri- 
 hadbhanu, Atibhanu, #ribhanu, and Pratibhanu. Kn'sh^a took 
 her with him to Indra's heaven, and she induced him to bring 
 away the Parijata tree. 
 
 SATYA-DHi?/TI. Son of tfaradwat and grandson of the 
 sage Gautama. According to the Yisrmu Purawa he was father 
 by the nymph Urvasi of Knpa and Kn'pi. 
 
 SATYAKI. A kinsman of Knsrma's, who fought on the 
 side of the PawcZavas, and was Krishna's charioteer. He assassi- 
 nated Krita-varma in a drinking bout at Dwaraka, and was him- 
 
283 
 
 SATYA-LOKA 
 
 —SATYA-VRATA. 
 
 self cut down by the friends of his victim. He is also called 
 Daruka and Yuyudhana ; and £aineya from his father, $ini. 
 
 SATYA-LOKA. See Loka. 
 
 SATYAYAK See Savitrl. 
 
 SATYA-YATL i. Daughter of Uparichara, king of Chedi, by 
 an Apsaras named Adrika, who was condemned to live on earth 
 in the form of a fish. She was mother of Yyasa by the Riski 
 Parasara, and she was also wife of King #antanu, mother of 
 Yichitra-vlrya and Chitrangada, and grandmother of the Kaur- 
 avas and Pa?&iavas, the rivals in the great war. The sage 
 Parasara met her as she was crossing the river Yamuna when 
 she was quite a girl, and the offspring of their illicit intercourse 
 was brought forth on an", island (dwlpa) in that river, and was 
 hence called Dwaipayana. (See Yyasa.) She was also called 
 Gandha-kali, Gandha-vati, and Kalangani; and as her mother 
 lived in the form of a fish, she is called Dasa-nandini, Daseyl, 
 Jhajhodari, and Matsyodari, ' fish-born. ' 2. A daughter of King 
 Gadhi, wife of the Brahman iZichika, mother of Jamad-agni and 
 grandmother of Parasu-rama. She was of the Kusika race, and 
 is said to have been transformed into the Kausiki river. See 
 itichika and Yiswamitra. 
 
 SATYA-YKATA. 1. Name of the seventh Manu. See 
 Manu. 
 
 2. A king of the Solar race, descended from Ikshwaku. He 
 was father of Haris-chandra, and is also named Yedhas and £ri- 
 sanku. According to the RamayaTza he was a pious king, and 
 was desirous of performing a sacrifice in virtue of which he 
 might ascend bodily to heaven. Yasishftia, his priest, declined 
 to perform it, declaring it impossible. He then applied to 
 Yasish£ha's sons, and they condemned him to become a Cha^ala 
 for his presumption. In his distress and degradation he applied 
 to Yiswamitra, who promised to raise him in that form to 
 heaven. Yiswamitra's intended sacrifice was strongly resisted 
 by the sons of Yasishiftia, but he reduced them to ashes, and 
 condemned them to be born again as outcasts for seven hundred 
 births. The wrathful sage bore down all other opposition, and 
 Tri-sanku ascended to heaven. Here his entry was opposed by 
 Indra and the gods, but Yiswamitra in a fury declare^ that he 
 would create " another Indra, or the world should have no Indra 
 at all." The gods were obliged to yield, and it was agreed that 
 
SA TYA-VRA TA—SA UBHARL 
 
 289 
 
 Tri-sanku, an immortal, should hang with his head downwards, 
 and shine among some stars newly called into being by Viswa- 
 mitra. 
 
 The Vislmu Puratta gives a more simple version. While 
 Satya-vrata was a Chaft^ala, and the famine was raging, he sup- 
 ported Viswamitra's family by hanging deer's flesh on a tree on. 
 the bank of the Ganges, so that they might obtain food without 
 the degradation of receiving it from a Clum^ala : for this charity 
 Viswamitra raised him to heaven. 
 
 The story is differently told in the Hari-vansa. Satya-vrata 
 or Tri-sanku, when a prince, attempted to carry off the wife of a 
 citizen, in consequence of which his father drove him from home, 
 nor did Vasish/ha, the family priest, endeavour to soften the 
 father's decision. The period of his exile was a time of famine, 
 and he greatly succoured the wife and family of Viswamitra, 
 who were in deep distress while the sage was absent far away. 
 He completed his twelve years' exile and penance, and being 
 'hungry one day, and having no flesh to eat, he killed Vasishftia's 
 wondrous cow, the Kama-dhenu, and ate thereof himself, and 
 gave some to the sons of Viswamitra. In his rage Vasish/ha 
 gave him the name Tri-sanku, as being guilty of three great 
 sins. Viswamitra was gratified by the assistance which Satya- 
 vrata had rendered to his family ; " he installed him in his 
 father's kingdom, . . . and, in spite of the resistance of the 
 gods* and of Vasishftia, exalted the king alive to heaven." 
 
 SArYAYANA. Name of a Brahmarca, 
 
 SATYA-YAUVANA. A certain Vidya-dhara. 
 
 SAUBHA. A magical city, apparently first mentioned in 
 the Yajur-veda. An aerial city belonging to Haris-chandra, and 
 according to popular belief still visible occasionally. It is 
 called also Kha-pura, Prati-margaka, and Tranga. In the 
 Maha-bharata an aerial or self-supporting city belonging to the 
 Daityas, on the shore of the ocean, protected by the $alwa 
 king. 
 
 SAUBHAKI. A devout sage, who, when he was old and 
 emaciated, was inspired with a desire of offspring. He went 
 to King Mandhatn, and demanded one of his fifty daughters. 
 Afraid to refuse, and yet unwilling to bestow a daughter upon 
 such a suitor, the king temporised, and endeavoured to evade 
 the request. It was at length settled that, if any one of the 
 
 T 
 
290 
 
 SA UDASA—SA VARNA. 
 
 daughters should accept him as a bridegroom, the king would 
 consent to the marriage. Saubhari was conducted to the pre- 
 sence of the girls ; but on his way he assumed a fair and hand- 
 some form, so that all the girls were captivated, and contended 
 with each other as to who should become his wife. It ended 
 by his marrying them all and taking them home. He caused 
 Yiswa-karma to build for each a separate palace, furnished in the 
 most luxurious manner, and surrounded with exquisite gardens, 
 where they lived a most happy life, each one of them having her 
 husband always present with her, and believing that he was 
 devoted to her and her only. By his wives he had a hundred 
 and fifty sons ; but as he found his hopes and desires for them 
 to daily increase and expand, he resolved to devote himself 
 wholly and solely to penance and the worship of Yishmi. 
 Accordingly, he abandoned his children and retired with his 
 wives to the forest. See Yishmi Purawa. 
 
 SATJDAS A. Son of King Sudas. Their descendants are 
 all Saudasas. See Kalmasha-pada. 
 
 SAUISrANDA. A club shaped like a pestle, which was one 
 of the weapons of Bala-rama. 
 
 /SAUNAKA. A sage, the son of #unaka and grandson of 
 Gntsa-mada. fie was the author of the Brihad-devata, an Anu- 
 kramara, and other works, and he was a teacher of the Atharva- 
 veda. His pupil was Aswalayana. There was a family of the 
 name, and the works attributed to #aunaka- are probably the 
 productions of more than one person. 
 
 SAUEA PUKAAA.. See Pura?za. 
 
 SAURASHTKAS. The people of Surashfra. 
 
 SAUTI. Name of the sage who repeated the Maha-bharata 
 to the i^ishis in the Naiinisha forest. 
 
 SAUYlRAS. A people connected with the Saindhavas or 
 people of Sindh, and probably inhabitants of the western and 
 southern parts of the Panjab. Cunningham says that Sauvira 
 was the plain country. 
 
 SAVAK2VA, SAVAKJVX The eighth Manu. The name is 
 used either alone or in combination for all the succeeding Manus 
 to the fourteenth and last. See Manu. 
 
 SAVAKiVA. Wife of the sun. " The female of like appear- 
 ance," whom Sarawyu, wife of Yivaswat, substituted for herself 
 when she fled. (See Sarawyu.) Manu was the offspring of 
 
SAVITRI—SESHA. 
 
 291 
 
 Savama. This is the version given in the Mrukta. In the 
 Vishmi Purawa, Savama is daughter of the ocean, wife of 
 Prachinabarhis, and mother of the ten Prachetasas. 
 
 SAYIT RL , ' Generator.' 1. A name used in the Yedas for 
 the sun. Many hymns are addressed to him, and he is some- 
 times distinguished from that deity. 2. One of the Adityas. 
 
 SAYITBl. 1. The holy verse of the Yeda, commonly called 
 GayatrL 2. A name of $ata-rupa, the daughter and wife of 
 Brahma, who is sometimes regarded as a personification of the 
 holy verse. 3. Daughter of King Aswa-pati, and lover of Sat- 
 yavan, whom she insisted on marrying, although she was warned 
 by a seer that he had only one year to live. When the fatal 
 day arrived, Satyavan went out to cut wood, and she followed 
 him. There he fell, dying, to the earth, and she, as she sup- 
 ported him, saw a figure, who told her that he was Yama, king 
 of the dead, and that he had come for her husband's spirit. 
 Yama carried off the spirit towards the shades, but Savitri 
 followed him. Her devotion pleased Yama, and he offered her 
 any boon except the life of her husband. She extorted three 
 such boons from Yama, but still she followed him, and he was 
 finally constrained to restore her husband to life. 
 
 SAYYA-SACHIK 4 Who pulls a bow with either hand. 5 
 A title of Arjuna. 
 
 SAYAYA. SayaTiacharya, the celebrated commentator on 
 the Jfig-veda. " He was brother of Madhavacharya, the prime 
 minister of Yira Bukka Eaya, Eaja of Yijaya-nagara, in the 
 fourteenth century, a munificent patron of Hindu literature. 
 Both the brothers are celebrated as scholars, and many important 
 works are attributed to them ; not only scholia on the Sanhitas 
 and Brahmawas of the Yedas, but original works on grammar 
 and law ; the fact, no doubt, being that they availed themselves 
 of those means which their situation and influence secured them, 
 and employed the most learned Brahmans they could attract to 
 Vijaya-nagara upon the works which bear their name, and to 
 which they also contributed their own labour and learning; 
 their works were, therefore, compiled under peculiar advantages, 
 and are deservedly held in the highest estimation." — Wilson. 
 
 #ESHA, aSESHA-NAGA. King of the serpent race or Nagas, 
 and of the infernal regions called Patala. A serpent with a 
 thousand heads which is the couch and canopy of Yishmi whilst 
 
292 SE TU-BA NDHA — SIDDHANTA -SIR OMA NT. 
 
 sleeping during the intervals of creation. Sometimes /Sesha is 
 represented as supporting the world, and sometimes as upholding 
 the seven Patalas or hells. Whenever he yawns he causes earth- 
 quakes. At the end of each kalpa he vomits venomous fire 
 which destroys all creation. When the gods churned the ocean 
 they made use of 5esha as a great rope, which they twisted round 
 the mountain Mandara, and so used it as a churn. He is repre- 
 sented clothed in purple and wearing a white necklace, holding 
 in one hand a plough and in the other a pestle. He is also 
 called Ananta, ' the endless/ as the symbol of eternity. His 
 wife was named Ananta-sirsha. He is sometimes distinct from 
 Vasuki but generally identified with him. In the Purawas he 
 is said to be the sori of Kasyapa and Kadru, and according to 
 some authorities he was incarnate in Bala-rama. His hood is 
 called Mawi-dwipa, ' the island of jewels/ and his palace Mam- 
 bhltti, 'jewel-walled,' or Mam-ma^apa, 'jewel palace.' 
 
 SETU-BAKDHA. < Kama's bridge.' The ( line of rocks be- 
 tween the continent and Ceylon called in maps "Adam's bridge." 
 It is also know as Samudraru. There is a poem called Setu- 
 bandha or Setu-kavya on the subject of the building of the 
 bridge by Rama's allies. 
 
 SHAiWDARSANA. See Darsana. 
 
 SHAD-VIN/SA. < Twenty-sixth.' One of the Brahma^as of 
 the Sama-veda. It is called " the twenty-sixth " because it 
 was added to the Praurfha Brahmawa, which has twenty -five 
 sections. 
 
 SHAT-PURA. < The sixfold city,' or < the six cities ' granted 
 by Brahma to the Asuras, and of which Mkumbha was king. 
 It was taken by Krishna and given to Brahma-datta, a Brahman. 
 — Hari-vansa. 
 
 SIDDHAS. A class of semi-divine beings of great purity 
 and holiness, who dwell in the regions of the sky between the 
 earth and the sun. They are said to be 88, ooo in number. 
 
 SIDDHANTA. Any scientific work on astronomy or mathe- 
 matics. 
 
 SIDDHANTA KAUMUDl. A modern and simplified form 
 of Pacini's Grammar by Bha^oj! Dikshita. It $s in print. 
 
 SIDDHANTA-SIROMAAT A work on astronomy by 
 Bhaskaracharya. It has been printed, and has been translated 
 for the Bibliotheca Indica. 
 
SIKHANDIN—SISUMARA. 
 
 293 
 
 SIKKANDm, SIKKANJDml Sikha^im is said to have 
 been the daughter of Raja Drupada, but according to another state- 
 ment she was one of the two wives whom Bhishma obtained for 
 his brother Vichitra-virya. " She (the widow) perished in the jun- 
 gle, but before her death she had been assured by Parasu-rama that 
 she should become a man in a future birth, and cause the death of 
 Bhishma, who had been the author of her misfortunes." Accord- 
 ingly she was born again as Sikh&ndm, son of Drupada. Bhishma 
 fell in battle pierced all over by the arrows of Arjuna, but ac- 
 cording to this story the fatal shaft came from the hands of 
 Sikhsindm. See Amba. 
 
 /STKSHA. Phonetics ; one of the Vedangas. The science 
 which teaches the proper pronunciation and manner of reciting 
 the Yedas. There are many treatises on this subject. 
 
 aSILPA-aS'ASTEA. The science of mechanics ; it includes 
 architecture. Any book or treatise on this science. 
 
 SIKDHU. i. The river Indus ; also the country along that 
 river and the people dwelling in it. From Sindhu came the 
 Hind of the Arabs, the Hindoi or Indoi of the Greeks, and 
 our India. 2. A river in Malwa. There are others of the 
 name. See Sapta-sindhava. 
 
 SINHALA, SINHALA-DWlPA. Ceylon. 
 
 SIKEASANA DWATRINSAT. The thirty-two stories 
 told by the images which supported the throne of King Vikra- 
 maefitya. It is the Singhasan Battisi in Hindustani, and is 
 current in most of the languages of India. 
 
 SINHIKA. 1. A daughter of Daksha and wife of Kasyapa; 
 also a daughter of Kasyapa and wife of Viprachitti. 2. A Rak- 
 shasi who tried to swallow Hanuman and make a meal of him. 
 He allowed her to do so and then rent her body to pieces and 
 departed. Her habit was to seize the shadow of the object she 
 wished to devour and so drag the prey into her jaws. 
 
 STPRA. The river on which the city of Ujjayini stands. 
 
 SlRA-DHWAJA. < He of the plough-banner.' An epithet 
 for Janaka. 
 
 &LSUMARA. ' A porpoise.' The planetary sphere, which, as 
 explained by tjtie Vishmi Purawa, has the shape of a porpoise, 
 Visrmu being seated in its heart, and Dhruva or the pole star in 
 its tail. " As Dhruva revolves, it causes the sun, moon, and 
 other planets to turn round also ; and the lunar asterisms follow 
 
294 
 
 SISU-PALA—SITA. 
 
 in its circular path, for all the celestial luminaries are, in fact, 
 bound to the polar star by aerial cords." 
 
 aSXSTJ-PALA. Son of Dama-ghosha, king of Chedi, by Srata- 
 deva, sister of Yasu-deva ; he was therefore cousin of Krishna, 
 but he was Krishna's implacable foe, because Krishna had car- 
 ried off Kukmini, his intended wife. He was slain by Krishna 
 at the great sacrifice of Yudhi-shftiira in punishment of oppro- 
 brious abuse. The Maha-bharata states that /Sisu-pala was bom 
 with three eyes and four arms. His parents were inclined to 
 cast him out, but were warned by a voice not to do so, as his 
 time was not come. It also foretold that his superfluous mem- 
 bers should disappear when a certain person took the child into 
 his lap, and that he would eventually die by the hands of that 
 same person. Krishna placed the child on his knees and the 
 extra eye and arms disappeared ; Krishna also killed him. The 
 Vishnu Purana contributes an additional legend about him. 
 " >Sisu-pala was in a former existence the unrighteous but valiant 
 monarch of the Daityas, Hiranya-kasipu, who was killed by the 
 divine guardian of creation (in the man-lion Avatara). He was 
 next the ten-headed (sovereign Havana), whose unequalled 
 prowess, strength, and power were overcome by the lord of the 
 three worlds (Kama). Having been killed by the deity in the 
 form of Eaghava, he had long enjoyed the reward of his virtues 
 in exemption from an embodied state, but had now received 
 birth once more as #isu-pala, the son of Dama-ghosha, king of 
 Chedi. In this character he renewed with greater inveteracy 
 than ever his hostile hatred towards Pun^arikaksha (Vishnu), 
 . . . and was in consequence slain by him. But from the cir- 
 cumstance of his thoughts being constantly engrossed by the 
 supreme being, #isu-pala was united with him after death, . . . 
 for the lord bestows a heavenly and exalted station even upon 
 those whom he slays in his displeasure." He was called Su- 
 nitha, 6 virtuous.' 
 
 SISUPALA-BADHA. < The death of Sisu-pala;' an epic poem 
 by Magna, in twenty cantos. It has been often printed, and has 
 been translated into French by Fauche. 
 
 SlTA. ( A furrow.' In the Veda, Sita is the c furrow, or hus- 
 bandry personified, and worshipped as a deity presiding over 
 agriculture and fruits. In the Eamayana and later works she is 
 daughter of Janaka king of Videha, and wife of Kama. The 
 
SITA. 
 
 295 
 
 old Yedic idea still adhered to her, for she sprang from a furrow. 
 In the Ramayafta her father Janaka says, " As I was ploughing 
 my field, there sprang from the plough a girl, obtained by me 
 while cleansing my field, and known by name as Sita (the fur- 
 row). This girl sprung from the earth grew up as my daughter. " 
 Hence she is styled Ayonija, c not born from the womb.' She 
 is said to have lived before in the Knta age as Vedavati, and to 
 be in reality the goddess Lakshmi in human form, born in the 
 world for bringing about the destruction of Ravawa, the Rak- 
 shasa king of Lanka, who was invulnerable to ordinary means, 
 but doomed to die on account of a woman. Sita became the 
 wife of Rama, who won her by bending the great bow of /Siva. 
 She was his only wife, and was the embodiment of purity, ten- 
 derness, and conjugal affection. She accompanied her husband 
 in his exile, but was carried off from him by Ravawa and kept 
 in his palace at Lanka. There he made many efforts to win her 
 to his will, but she continued firm against all persuasions, threats, 
 and terrors, and maintained a dignified serenity throughout. 
 When Rama had slain the ravisher and recovered his wife, he 
 received her coldly, and refused to take her back, for it was hard 
 to believe it possible that she had retained her honour. She 
 asserted her purity in touching language, and resolved to estab- 
 lish it by the ordeal of fire. The pile was raised and she entered 
 the flames in the presence of gods and men, but she remained 
 unhurt, and the god of fire brought her forth and placed her in 
 her husband's arms. Notwithstanding this proof of her inno- 
 cence, jealous thoughts passed through the mind of Rama, and 
 after he had ascended his ancestral throne at Ayodhya, his people 
 blamed him for taking back a wife who had been in the power 
 of a licentious ravisher. So, although she was pregnant, he 
 banished her and sent her to the hermitage of Yalmiki, where 
 she gave birth to twin sons, Kusa and Lava. There she lived 
 till the boys were about fifteen years old. One day they strayed 
 to their father's capital. He recognised and acknowledged them 
 and then recalled Sita. She returned and publicly declared her 
 innocence. But her heart was deeply wounded. She called 
 upon her mother earth to attest her purity, and it did so. The 
 ground opened, and she was taken back into the source from 
 which she had sprung. Rama was now disconsolate and resolved 
 to quit this mortal life. (See Rama.) Sita had the appellations 
 
296 
 
 SIVA. 
 
 of Blmmi-ja, Dharam-suta, and Parthivl, all meaning ' daughter 
 of the earth.' 
 
 SIYA. The name Siva is unknown to the Vedas, but 
 Eudra, another name of this deity, and almost equally common, 
 occurs in the Yeda both in the singular and plural, and from 
 these the great deity #iva and his manifestations, the Eudras, 
 have been developed. In the ii%-veda the word Eudra is used 
 for Agni, and the Maruts are called his sons. In other passages 
 he is distinct from Agni. He is lauded as " the lord of songs, 
 the lord of sacrifices, who heals remedies, is brilliant as the sun, 
 the best and most bountiful of gods, who grants prosperity and 
 welfare to horses and sheep, men, women, and cows ; the lord 
 of nourishment, who drives away diseases, dispenses remedies, 
 and removes sin ; but, on the other hand he is the wielder of 
 the thunderbolt, the bearer of bow and arrows, and mounted on 
 his chariot is terrible as a wild beast, destructive and fierce." 
 In the Yajur-veda there is a long prayer called /S^tarudriya which 
 is addressed to him and appeals to him under a great variety of 
 epithets. He is " auspicious, not terrible ; " " the deliverer, the 
 first divine physician ; " he is " blue-necked and red-coloured, 
 who has a thousand eyes and bears a thousand quivers ; " and in 
 another hymn he is called " Tryambaka, the sweet-scented in- 
 creaser of prosperity ; " "a medicine for kine and horses, a medi- 
 cine for men, and a (source of) ease to rams and ewes." In the 
 Atharva-veda he is still the protector of cattle, but his character , 
 is fiercer. He is " dark, black, destroying, terrible." He is the 
 " fierce god," who is besought to betake himself elsewhere, " and 
 not to assail mankind with consumption, poison, or celestial fire. " 
 The Brahma?ias tell that when Eudra was born he wept, and his 
 father, Prajapati, asked the reason, and on being told that he 
 wept because he had not received a name, his father gave him 
 the name of Eudra (from the root rud, 'weep'). They also relate 
 that at the request of the gods he pierced Prajapati because of "his 
 incestuous intercourse with his daughter. In another place he is 
 said to have applied to his father eight successive times for a name, 
 and that he received in succession the names Bhava, Sarva, Pasu- 
 pati, Ugradeva, Mahandeva, Eudra, Isana, and Afani. In the 
 Upanishads his character is further developed. He declares to the 
 inquiring gods, " I alone was before (all things), and I- exist and 
 I shall be. No other transcends me. I am eternal and not 
 
SIVA. 
 
 297 
 
 eternal, discernible and undiscernible, I am Brahma and I am 
 not Brahma." Again it is said, "He is the only Rudra, he is 
 Isana, He is divine, he is Maheswara, he is Mahadeva." " There 
 is only one Rudra, there is no place for a second. He rules 
 this fourth world, controlling and productive ; living beings 
 abide with him, united with him. At the time of the end he 
 annihilates all worlds, the protector." " He is without begin- 
 ning, middle, or end ; the one, the pervading, the spiritual and 
 blessed, the wonderful, the consort of Uma, the supreme lord, 
 the three-eyed, the blue-throated, the tranquil. . . . He is 
 Brahma, he is $iva, he is Indra ; he is undecaying, supreme, self- 
 resplendent ; he is Vishmi, he is breath, he is the spirit, the 
 supreme lord ; he is all that hath been or that shall be, eternal. 
 Knowing him, a man overpasses death. There is no other way 
 to liberation." In the Ramayana Siva, is a great god, but the 
 references to him have more of the idea of a personal god than 
 of a supreme divinity. He is represented as fighting with 
 Vishmi, and as receiving worship with Brahma, Vishmi, and 
 Indra, but he acknowledges the divinity of Rama, and holds a 
 less exalted position than Vishnu. The Maha-bharata also gives 
 Vishnu or Krishna the highest honour upon the whole. But it 
 has many passages in which /Siva occupies the supreme place, 
 and receives the homage and worship of Vishnu and Krishna. 
 " Maha-deva," it says, "is an all-pervading god yet is nowhere 
 seen ; he is the creator and the lord of Brahma, Vishnu, and 
 Indra, whom the gods, from Brahma to the Pisachas, worship." 
 The rival claims of $iva and Vishnu to supremacy are clearly 
 displayed in this poem ; and many of those powers and attributes 
 are ascribed to them which were afterwards so widely developed 
 in the Puranas. Attempts also are made to reconcile their con- 
 flicting claims by representing #iva and Vishnu, #iva and 
 Krishna, to be one, or, as it is expressed at a later time in the 
 -Hari-vansa, there is " no difference between Siva, who exists in 
 the form of Vishnu, and Vishnu who exists in the form of #iva." 
 
 The Puranas distinctly assert the supremacy of their particular 
 divinity, whether it be Siva or whether it be Vishnu, and they 
 have developed and amplified the myths and allusions of the 
 older writings into numberless legends and stories for the glori- 
 fication and honour of their favourite god. 
 
 The Rudra of the Vedas has developed in the course of ages 
 
298 
 
 SIVA. 
 
 into the great and powerful god /Siva, the third deity of the 
 Hindu triad, and the supreme god of his votaries. He is shortly 
 described as the destroying principle, but his powers and attri- 
 butes are more numerous and much wider. Under the name of 
 Eudra or Maha-kala, he is the great destroying and dissolving 
 power. But destruction in Hindu belief implies reproduction ; 
 so as #iva or /Sankara, ' the auspicious/ he is the reproductive 
 power which is perpetually restoring that which has been dis- 
 solved, and hence he is regarded as Iswara, the supreme lord, and 
 Maha-deva, the great god. Under this character of restorer he 
 is represented by his symbol the Linga or phallus, typical of re- 
 production • and it is under this form alone, or combined with 
 the Yoni, or female organ, the representative of his /Sakti, or 
 female energy, that he is everywhere worshipped. Thirdly, he 
 is the Maha-yogi, the great ascetic, in whom is centred the 
 highest perfection of austere penance and abstract meditation, by 
 which the most unlimited powers are attained, marvels and 
 miracles are worked, the highest spiritual knowledge is acquired, 
 and union with the great spirit of the universe is eventually 
 gained. In this character he is the naked ascetic Dig-ambara, 
 ' clothed with the elements/ or Dhur-jaft, 6 loaded with matted 
 hair/ and his body smeared with ashes. His first or destructive 
 character is sometimes intensified, and he becomes Bhairava, 'the 
 terrible destroyer/ who takes a pleasure in destruction. He is 
 also Bhuteswara, the lord of ghosts and goblins. In these char- 
 acters he haunts cemeteries and places of cremation, wearing 
 serpents round his head and skulls for a necklace, attended by 
 troops of imps and trampling on rebellious demons. He some- 
 times indulges in revelry, and, heated with drink, dances furiously 
 with his wife Devi the dance called Tawrfava, while troops of 
 drunken imps caper around them. Possessed of so many powers 
 and attributes, he has a great number of names, and is represented 
 under a variety of forms. One authority enumerates a thousand 
 and eight names, but most of these are descriptive epithets, as 
 Tri-lochana, 6 the three-eyed/ Mla-kantha, ' the blue-throated/ 
 and Panch-anana, 'the five-faced.' /Siva is a fair man with five 
 faces and four arms. He is commonly represented seated in 
 profound thought, with a third eye in the middle of his fore- 
 head, contained in or surmounted by the moon's crescent ; his 
 matted locks are gathered up into a coil like a horn, which bears 
 
SIVA. 
 
 299 
 
 upon it a symbol of the river Ganges, which he caught as it fell 
 from heaven ; a necklace of skulls (muwda-mala), hangs round his 
 neck, and serpents twine about his neck as a collar (naga-kuft^ala); 
 his neck is blue from drinking the deadly poison which would 
 have destroyed the world, and in his hand he holds a trisula or 
 trident called Pinaka. His garment is the skin of a tiger, a deer, 
 or an elephant, hence he is called Kntti-vasas ; sometimes he is 
 clothed in a skin and seated upon a tiger-skin, and he holds a deer 
 in his hand. He is generally accompanied by his bull JSTandi. He 
 also carries the bow Ajagava, a drum (^amaru) in the shape of 
 an hour-glass, the Khahvanga or club with a skull at the end, or 
 a cord (pasa) for binding refractory offenders. His Pramathas 
 or attendants are numerous, and are imps and demons of various 
 kinds. His third eye has been very destructive. With it he 
 reduced to ashes Kama, the god of love, for daring to inspire 
 amorous thoughts of his consort Parvati while he was engaged 
 in penance ; and the gods and all created beings were destroyed 
 by its glance at one of the periodical destructions of the universe. 
 He is represented to have cut off one of the heads of Brahma 
 for speaking disrespectfully, so that Brahma has only four heads 
 instead of five. /Siva is the great object of worship at Benares 
 under the name of Visweswara. His heaven is on Mount 
 Kailasa. 
 
 There are various legends respecting $iva's garments and 
 Weapons. It is said that " he once visited a forest in the form 
 of a religious mendicant, and the wives of the Bishis residing 
 there fell in love with his great beauty, which the i^ishis, per- 
 ceiving, resented ; in order, therefore, to overpower him, they 
 first dug a pit, and by magical arts caused a tiger to rush out of 
 it, which he slew, and taking his skin wore it as a garment * 
 they next caused a deer to spring out upon him, which he took 
 up in his left hand and ever after retained there. They then 
 produced a red-hot iron, but this too he took up and kept in 
 his hand as a weapon. . . . The elephant's skin belonged to an 
 Asura named Gay a, who acquired such power that he would 
 have conquered the gods, and would have destroyed the Munis 
 had they nob fled to Benares and taken refuge in a temple of 
 /Siva, who then destroyed the Asura, and, ripping up his body, 
 stripped off the (elephant) hide, which he cast over his shoulders 
 for a cloak." — Williams. 
 
3oo SIVA PURANA—SKANDA PURANA. 
 
 Other names or epithets' of #iva are Aghora, horrible;' 
 Babhru, Bhagavat, 'divine;' Chandra-sekhara, 'moon-crested;' 
 Ganga-dhara, ' bearer of the Ganges;' Girisa, 'mountain lord ;' 
 Hara, ' seizer ; ' Isana, ' ruler ; ' Ja/a-dhara, ' wearing matted 
 hair;' Jala-murtti, 'whose form is water;' Kala, 'time;' Kalan- 
 jara ; Kapala-malin, 'wearing a garland of skulls;' Maha-kala, 
 'great time;' Mahesa, 'great lord;' Mntyunjaya, 'vanquisher 
 of death;' Pasu-pati, 'lord of animals;' $ankara, $arva, 
 Sadasiva or #ambhu, 'the auspicious;' $thanu, 'the firm;' 
 Tryambaka, ' three-eyed ; ' ITgra, ' fierce ; ' Yirupaksha, ' of mis- 
 formed eyes ;' Yiswanatha, 'lord of all.' 
 
 SIVA PUEASTA. See Purana. 
 
 aSIYI. Son of Uslnara, and king of the country also called 
 TJsmara, near Gandhara. The great charity and devotion of 
 $ivi are extolled in the Maha-bharata by the sage MarkaT^eya. 
 Agni having assumed the form of a pigeon, was pursued by Indra 
 in the shape of a falcon. The pigeon took refuge in the bosom 
 of $ivi, and the falcon would accept nothing from Sivi instead 
 of the pigeon but an equal weight of the king's own flesh. $ivi 
 cut a piece of flesh from his right thigh and placed it in the 
 balance, but the bird was the heavier. He cut again and again, 
 and still the pigeon drew the scale, until the king placed his 
 whole body in the balance. This outweighed the pigeon and 
 the falcon flew away. On another occasion Yislmu went to 
 #ivi in the form of a Brahman and demanded food, but would 
 accept no food but $ivi's own son Ynhad-garbha, whom he 
 required #ivi to kill and cook. The king did so, and placed 
 the food before the Brahman, who then told him to eat it him- 
 self. #ivi took up the head and prepared to eat. The Brahman 
 then stayed his hand, commended his devotion, and restoring 
 the son to life, vanished from sight. 
 
 SKAMBHA. ' The supporter.' A name sometimes used in 
 the i?ig-veda to designate the Supreme Deity. There is con- 
 siderable doubt and mystery about both this name and deity. 
 "The meaning of the term," says Goldstiicker, "is 'the fulcrum/ 
 and it seems to mean the fulcrum of the whole world in all its 
 physical, religious, and other aspects." — Muir's Texk, v. 378. 
 
 SKANDA. God of war. See Karttikeya. 
 
 SKANDA PUEAiVA. " The Skanda Purana is that in which 
 the six-faced deity (Skanda) has related the events of the 
 
SMART A — SOMA . 
 
 3oi 
 
 Tatpurusha Kalpa, enlarged with many tales, and subservient to 
 the duties taught by Maheswara. It is said to contain 81,800 
 stanzas : so it is asserted amongst mankind." "It is uniformly 
 agreed," says Wilson, " that the Skanda Purawa, in a collective 
 form, has no existence ; and the fragments, in the shape of 
 Sanhitas, Kha^as, and Mahatmyas, which are affirmed in 
 various parts of India to be portions of the Purawa, present a 
 much more formidable mass of stanzas than even the immense 
 number of which it is said to consist. The most celebrated of 
 these portions in Hindusthan is the KasI 'Kh&ncfa, a very minute 
 description of the temples of Siva in or adjacent to Benares, 
 mixed with directions for worshipping Maheswara, and a great 
 variety of legends explanatory of its merits and of the holiness 
 of Kasi. Many of them are puerile and uninteresting, but 
 some of them are of a higher character. There is every reason 
 to believe the greater part of the contents of the Kasi Kha^6?a 
 anterior to the first attack upon Benares by Mahmud of Ghazni. 
 The Kasi Kha%e?a alone contains 15,000 stanzas. Another con- 
 siderable work is the Utkala Kha^ia, giving an account of the 
 holiness of Orissa." A part of this Purawa has been printed at 
 Bombay. 
 
 SMABTA. Appertaining to the Smnti. The Smarta-sutras. 
 See Sutras. 
 
 SMiZ/TI. ' What was remembered.' Inspiration, as dis- 
 tinguished from $ruti, or direct revelation. What has been 
 remembered and handed down by tradition. In its widest 
 application, the term includes the Yedangas, the Sutras, the 
 Eamayana, the Maha-bharata, the Purawas, the Dharma-sastras, 
 especially the works of Manu, Yajnawalkya, and other inspired 
 lawgivers, and the Mti-sastras or ethics, but its ordinary applica- 
 tion is to the Dharma-sastras; as Manu says, " By Sruti is meant 
 the Yeda, and by Smnti the institutes of law," ii. 10. 
 
 SMit/TI-CHANDKIKA. A treatise on law, according to 
 the Dra vidian or Southern school, by Devana Bha^a. 
 
 SOMA. The juice of a milky climbing plant (Asclepias acida), 
 extracted and fermented, forming a beverage offered in libations 
 to the deities^ and drunk by the Brahmans. Its exhilarating 
 qualities were grateful to the priests, and the gods were repre- 
 sented as being equally fond of it. This soma juice occupies 
 a large space in the iZig-veda ; one Manc?ala is almost wholly 
 
302 
 
 SOMA. 
 
 devoted to its praise and uses. It was raised to trie position of a 
 deity, and represented to be primeval, all-powerful, healing all 
 diseases, bestower of riches, lord of other gods, and even iden- 
 tified with the Supreme Being. As a personification, Soma was 
 the god who represented and animated the soma juice, an Indian 
 Dionysus or Bacchus. 
 
 " The simple-minded Arian people, whose whole religion was 
 a worship of the wonderful powers and phenomena of nature, 
 had no sooner perceived that this liquid had power to elevate 
 the spirits and produce a temporary frenzy, under the influence 
 of which the individual was prompted to, and capable of, deeds 
 beyond his natural powers, than they found in it something 
 divine : it was to their apprehension a god, endowing those into 
 whom it entered with godlike powers ; the plant which afforded 
 it became to them the king of plants ; the process of preparing 
 it was a holy sacrifice; the instruments used therefor were 
 sacred. The high antiquity of this cultus is attested by the 
 references to it found occurring in the Persian Avesta ; it seems, 
 however, to have received a new impulse on Indian territory."^ 
 Whitney. 
 
 In later times, the name was appropriated to the moon, and 
 some of the qualities of the soma juice have been transferred to 
 the luminary, who is Oshadhi-pati, or lord of herbs. So Soma 
 is considered the guardian of sacrifices and penance, asterisms 
 and healing herbs. « 
 
 In the Puramc mythology Soma, as the moon, is commonly 
 said to be the son of the Bishi Atri by his wife Anasiiya, 
 but the authorities are not agreed. One makes - him son of 
 Dharma ; another gives his paternity to Prabhakara, of the race 
 of Atri ; and he is also said to have been produced from the 
 churning of the ocean in another Manwantara. -In the Vishnu 
 PuraTia he is called " the monarch of Brahmans ; " but the 
 Brihad Ara^yaka, an older work, makes him a Kshatriya. He 
 married twenty-seven daughters of the ifehi Daksha, who are 
 really personifications of the twenty-seven lunar asterisms ; but 
 keeping up the personality, he paid such attention to Eonim, the 
 fourth of them, that the rest became jealous, and appealed to 
 their father. Daksha's interference was fruitless, and he cursed 
 his son-in-law, so that he remained childless, and became affected 
 with consumption. This moved the pity of his wives, and they 
 
SOMA —SOMA PA S. 
 
 303 
 
 interceded with their father for him. He could not recall his 
 curse, but he modified it so that the decay should be periodical, 
 not permanent. Hence the wane and increase of the moon. 
 He performed the Raja-suya sacrifice, and became in consequence 
 so arrogant and licentious that he carried off Tara, the wife of 
 B?*ihaspati, and refused to give her up either on the entreaties 
 of her husband or at the command of Brahma. This gave rise 
 to a wide-spread quarrel. The sage Usanas, out of enmity to 
 Brihaspati, sided with Soma, and he was supported by the 
 Danavas, the Daityas, and other foes of the gods. Indra and 
 the gods in general sided with Brihaspati. There ensued a 
 fierce contest, and " the earth was shaken to her centre." Soma 
 had his body cut in two by #iva's trident, and hence he is called 
 Bhagnatma. At length Brahma interposed and stopped the 
 fight, compelling Soma to restore Tara to her husband. The 
 result of this intrigue was the birth of a child, whom Tara, 
 after great persuasion, declared to be the son of Soma, and to 
 whom the name of Budha was given : from him the Lunar race 
 sprung. 
 
 According to the Purawas, the chariot of Soma has three 
 wheels, and is drawn by ten horses of the whiteness of the jas- 
 mine, five on the right half of the yoke, and five on the left. 
 
 The moon has many names and descriptive epithets, as 
 Chandra, Indu, #asi, 'marked like a hare;' Nisakara, £ maker 
 of-* night;' Nakshatra-natha, i lord of the constellations;' Sita- 
 marichi, ' having cool rays ;' Sitansu, 1 having white rays ;' Mn- 
 ganka, ' marked like a deer ;' /Siva-sekhara, i the crest of $iva ; ' 
 Kumuda-pati, 'lord of the lotus;' #weta-vaji, 'drawn by white 
 horses.' 
 
 SOMADEVA BHA7TA. The writer or compiler of the 
 collection of stories called Katha-sarit-sagara. 
 
 SOMAKA. Grandfather of Drupada, who transmitted his 
 name to his descendants. 
 
 SOMA-LOKA. See Loka. 
 
 SOMA-KA.THA, SOMESWAKA. ' Lord of the moon.' The 
 name of a celebrated Lingam or emblem of $iva at the city of 
 Somnath-pattan in Gujarat. It was destroyed by Mahmud of 
 GhaznL 
 
 SOMAPAS. 4 Soma-drinkers.' A class of Pitris or Manes 
 who drink the soma juice. See Pitris. 
 
304 
 
 SOMA- VANSA—SRI-SAILA. 
 
 SOMA-VANSA. See Chandra-vansa. 
 
 SRADDHA. i. Faith, personified in the Yedas and landed 
 in a few hymns. 2. Danghter of the sage Daksha, wife of the 
 god Dharma, and reputed mother of Kama-deva, the god of 
 love. 
 
 SRADDHA-DEVA, £RADDHA-DEVA. Mann is called 
 by the former name in the Brahma^as, and by the latter in the 
 Maha-bharata. The latter is commonly applied to Yama. 
 
 aS'EAUTA. Belonging to the Srwti. See $ruti and Sutra. 
 
 £RAUTA-SUTRA. See Sutra and Yedangas. 
 
 #RAVASTl. An ancient city which seems to have stood 
 near Eaizabad in Oude. 
 
 #Rl. ' Fortune, prosperity.' 1. The wife of Vishmi. (See 
 Lakshmi.) 2. An honorific prefix to the names of gods, kings, 
 heroes, and men and books of high estimation. I 
 
 SRI BHAGAVATA. See Bhagavata Purarca. 
 
 SRI DAMA CHARITRA. A modern drama in five acts by 
 Sama Raja Dikshita, on the sudden elevation to affluence of S11 
 Daman, a friend of Knsrma. It is not a good play, " but there 
 is some vivacity in the thoughts and much melody in the style." 
 — JVilson. 
 
 #Rl-DHARA SWAMI. Author of several commentaries of 
 repute on the Bhagavad-gita, Vislmu Purawa, &c. 
 
 #Rl HARSHA. A great sceptical philosopher, and author 
 of the poem called Naishadha or Eaishadhiya. There weVe 
 several kings of the name. 
 
 £RI HARSHA DEYA. A king who was author of the 
 drama Ratnavali. 
 
 SBINGA-GIRI. A hill on the edge of the Western Ghats 
 in Mysore, where there is a math or monastic establishment of 
 Brahmans, said to have been founded by #ankaracharya. 
 
 /SiLTNGARA TILAKA. 'The mark of love.' A work by- 
 Rudra Bha^a on the sentiments and emotions of lovers as exhi- 
 bited in poetry and the drama. 
 
 &K/NGA-VERA. The modern Sungroor, a town on the 
 left bank of the Ganges and on the frontier of Kosala and the 
 Bhil country. The country around was inhabited by Mshadas 
 or wild tribes, and Guha, the friend of Rama, was their chief. 
 
 SRl-$AILA. The mountain of Sri, the goddess of fortune. 
 It is a holy place in the Dakhin, near the Krishna, and was 
 
SRI- VA TSA—SU-BHAiXU. 
 
 305 
 
 formerly a place of great splendour. It retains its sanctity but 
 has lost its grandeur- Also called #ri-parvata. 
 
 $EI-YATSA. A particular mark, said to be a curl of hair 
 on the breast of Yishmi or Knshwa, and represented by ?j§j> 
 
 $EUTA-BODHA. A work on metres attributed to Kali-dasa. 
 It has been edited and translated into French by Lancereau. 
 
 SEUTA-KlETTI. Cousin of Sita and wife of Satru-ghna. 
 
 #EUTAESHI. A i^shi who did not receive the /Sruti 
 (revelation) direct, but obtained it at second-hand from the 
 Vedic i^shis. 
 
 #EUTI. 'What was heard.' The revealed word. The 
 Mantras and Brahmawas of the Yedas are always included in 
 the term, and the Upanishads are generally classed with them. 
 
 STHALl - DEYATAS, DEYATAS. Gods or goddesses of 
 the soil, local deities. 
 
 STHANTJ. A name of #iva. 
 
 STHAPATYA-YEDA. The science of architecture, one of 
 the Upa-vedas. 
 
 STHUYA, STHUYA-KAEYA. A Yaksha who is repre- 
 sented in the Maha-bharata to have changed sexes for a while 
 with /Sikha^ini, daughter of Drupada. 
 
 SU-BAHU. c Five-armed.' 1. A son of Dhnta-rashfra and 
 king of Chedi. 2. A son of $atru-ghna and king of Mathura. 
 
 SU-BALA. 1. A king of Gandhara, father of Gandhari, wife 
 of J)h?"zta-rash£ra. 2. A mountain in Lanka on which Hanuman 
 alighted after leaping over the channel. 
 
 SU-BHADEA. Daughter of Yasu-deva, sister of Krishna, 
 and wife of Arjuna. Bala-rama, her elder brother, wished to 
 give her to Dur-yodhana, but Arjuna carried her off from Dwaraka 
 at Krishna's suggestion, and Bala-rama subsequently acquiesced 
 in their union. She was mother of Abhimanyu. She appears 
 especially as sister of Krishna in his form Jagan-natha, and 
 according to tradition there was an incestuous intimacy between 
 them. When the car of Jagan-natha is brought out the images 
 of Su-bhadra and Bala-rama accompany the idol, and the inti- 
 macy of Jagan-natha and Su-bhadra is said to provoke taunts and 
 reproaches. , 
 
 SUBHANGL 'Fair-limbed.' An epithet of Eati, wife of 
 Kama, and of Yakshi, wife of Kuvera. 
 
 SU-BHANU. Son of Krishna and Satya-bhama. 
 
 u 
 
306 
 
 SU-B ODHINI—SUHMA. 
 
 SU-BODHINL A commentary by Yisweswara Bha^a on the 
 law-book called Mitakshara. 
 
 SU-BRAHMAiVYA. A name of Karttikeya, god of war, 
 used especially in the South. See Karttikeya. 
 
 SU-CHARU. A son of Kn'sbma and Rukmmi. 
 
 SU-DARaSANA A name of Kn'shwa's chakra or discus 
 weapon. See Yajra-nabha. 
 
 SUDAS. A king who frequently appears in the ifo'g-veda, 
 and at whose court the rival ifo'shis Yasish/ha and Yiswamitra 
 are represented as living. He was famous for his sacrifices. 
 
 SXJ-DESHNA. Son of Krishna and Rukmim. 
 
 SU-DESHNA. < Good-looking.' i. Wife of the Raja of 
 Yira/a, the patron of the disguised Pawrfavas, and mistress of 
 DraupadL 2. Also the wife of Balin. 
 
 SU-DHARMA, SU-DHARMAK The hall of Indra, " the 
 unrivalled gem of princely courts," which Krishna commanded 
 Indra to resign to Ugrasena, for the assemblage of the race of 
 Yadu. After the death of Knsrma it returned to Indra's 
 heaven. 
 
 $UDRA. The fourth or servile caste. See Yama. 
 
 &UDRAKA. A king who wrote the play called Mnchchha- 
 kafr, 6 the toy-cart/ in ten acts. 
 
 SU-DYUMISrA. Son of the Manu Yaivaswata. At his birth 
 he was a female, Ila, but was afterwards changed into a male and 
 called Su-dyumna. Under the curse of $iva he again became 
 Ila, who married Budha or Mercury, and was mother of Puru- 
 ravas. By favour of Yisrmu the male form was again recovered, 
 and Su-dyumna became the father of three sons. This legend 
 evidently has reference to the origin of the Lunar race of kings. 
 
 SU-GRlYA. ' Handsome neck.' A monkey king who was 
 dethroned by his brother Balin, but after the latter had been 
 killed, Su-griva was re-installed by Rama as king at Kishkin- 
 dhya. He, with his adviser Hanuman and their army of 
 monkeys, were the allies of Rama in his war against Rava^a, in 
 which he was wounded. He is said to have been son of the sun, 
 and from his paternity he is called Ravi-nandana and by other 
 similar names. He is described as being grateful, active in aiding 
 his friends, and able to change his form at will. His wife's 
 name was Ruma. 
 
 SUHMA A country said to be east of Bengal. 
 
SUKA-SAPTA TI—S UMBHA . 307 
 
 SUKA-SAPTATI. 4 The seventy (tales) of a parrot.' This 
 is the original of the Tuti-namah of the Persian, from which 
 the Hindustani Tota-kahani was translated. 
 
 /STJKKA. The planet Venus and its regent. #ukra was son 
 of Bhngu and priest of Bali and the Daityas (Daitya-guru). He 
 is also called the son of Kavi. His wife's name was $usuma or 
 #ata-parwa. His daughter Devayani married Yayati of the 
 Lunar race, and her husband's infidelity induced #ukra to curse 
 him. /Sukra is identified with Usanas, and is author of a code 
 of law. The Hari-vansa relates that he went to #iva and asked 
 for means of protecting the Asuras against the gods, and for 
 obtaining his object he performed " a painful rite, imbibing the 
 smoke of chaff with his head downwards for a thousand years." 
 In his absence the gods attacked the Asuras and Vishnu killed 
 his mother, for which deed #ukra cursed him "to be born seven 
 times in the world of men." #ukra restored his mother to life, 
 and the gods r^eing alarmed lest #ukra's penance should be 
 "accomplished, Indra sent his daughter Jayanti to lure him from 
 it. She waited upon him and soothed him, but he accomplished 
 his penance and afterwards married her. $ukra is known by 
 his patronymic Bhargava, and also as Bhngu. He is also Kavi 
 or Kavya, 6 the poet.' The planet is called Asphujit, 'Apgod/rf} • 
 Magha-bhava, son of Magna ; Shodasansu, 6 having sixteen 
 rays ; ' and #weta, 'the white.' 
 StJKTA. AYedichymn. 
 
 SU-MANTKA. The chief counsellor of Raja Dasa-ratha and 
 friend of Rama. 
 
 SU-MANTU. The collector of the hymns of the Atharva- 
 veda ; he is said to have been a pupil of Veda Vyasa, and to 
 have acted under his guidance. 
 
 /STJMBHA and NISHUMBHA. Two Asuras, brothers, 
 who were killed by Durga. These brothers, as related in the 
 Markan&ya Pura^a, were votaries of Siva, and performed severe 
 penance for 5000 years in order to obtain immortality. $iva 
 refused the boon, and they continued their devotions with such 
 increased intensity for 800 years more, that the gods trembled 
 for their power. » By advice of Indra, the god of love, Kama, 
 went to them -with two celestial nymphs, Rambha and Tilottama, 
 and they succeeded in seducing the two Asuras and holding them 
 in the toils of sensuality for 5000 years. On recovering from their 
 
3 o8 
 
 SU-MER U—S UNA H-SEPHAS. 
 
 voluptuous aberration they drove the nymphs hack to paradise 
 and recommenced their penance. At the end of iooo years 
 ^Siva blessed them " that in riches and strength they should 
 excel the gods." In their exaltation they warred against the 
 gods, who, in despair, appealed in succession to Brahma, Yisrmu, 
 and Siva, but in vain. The latter advised them to apply to 
 Durga, and they did so. She contrived to engage the Asuras in 
 war, defeated their forces, slew their commanders, CharaZa and 
 MuTZ^a, and finally killed them. See Sunda. 
 
 SU-MEKU. The mountain Meru, actual or personified. 
 
 SU-MITEA. Wife of Dasa-ratha and mother of Lakshma^a 
 and #atru-ghna. See Dasa-ratha. 
 
 STJ-MUKHA. ' Handsome face.' This epithet is used for 
 Garucfe, and for the son of Garurfa. 
 
 SUTSAH-SEPHAS. The legend of SunaA-sephas, as told in 
 the Aitareya Brahmawa, is as follows : — King Ham-chandra, of 
 the race of Ikshwaku, being childless, made a, vow that if he 
 obtained a son he would sacrifice him to Yaru^a. A son was 
 born who received the name of Eohita, but the father post- 
 poned, under various pretexts, the fulfilment of his vow. When 
 at length he resolved to perform the sacrifice, Eohita refused 
 to be the victim, and went out into the forest, where he lived 
 for six years. He then met a poor Brahman Bishi called 
 Ajigartta, who had three sons, and Eohita purchased from 
 Ajigartta for a hundred cows, the second son, named /SWaA- 
 sephas, to be the substitute for himself in the sacrifice, Varuwa 
 approved of the substitute, and the sacrifice was about to be per- 
 formed, the father receiving another hundred cows for binding 
 his son to the sacrificial post, and a third hundred for agreeing 
 to slaughter him; SunaA-sephas saved himself by reciting verses 
 in honour of different deities, and was received into the family of 
 Viswamitra, who was one of the officiating priests. The Eama- 
 ya?za gives a different version of the legend. Ambarisha, king 
 of Ayodhya, was performing a sacrifice when Indra carried off the 
 victim. The officiating priest represented that this loss could be 
 atoned for only by the sacrifice of a human victim. The king, 
 after a long search, found a Brahman Bishi named J?ichika, who 
 had two sons, and the younger, #unaA-sephas, was then sold by 
 his own consent for a hundred thousand cows, ten millions of gold 
 pieces, and heaps of jewels. #unaA-.sephas met with his mater- 
 
6" U-NAMA N—SURA S. 
 
 309 
 
 nal uncle, Viswamitra, who taught him two divine verses which 
 he was to repeat when about to be sacrificed. As he was bound 
 at the stake to be immolated, he celebrated the two gods Indra 
 and Vishnu with the excellent verses, and Indra, being pleased, 
 bestowed upon him long life. He was afterwards called Deva- 
 rata, and is said to have become son of Viswamitra. The Maha- 
 bharata and the Purawas show some few variations. A series of 
 seven hymns in the Rig-veda, is attributed to /SunaA-sephas. See 
 Muir's Texts, i. 355, 407, 413 ; Vishnu Pur ana, iv. 25 ; Midler's 
 Sanskrit Literature, 408 ; Wilson's Big-veda, i. 60. 
 
 SU-NAMAK Son of Ugrasena and brother of Kama. He 
 was king of the #urasenas. When Kansa was overpowered in 
 battle by Krishna, Su-naman went to succour him, but was en- 
 countered and slain by Bala-rama. 9 
 
 SU-NANDA. A princess of Chedi who befriended Dama- 
 yanti when she was deserted by her husband. 
 
 SUNDA. Sunda and Upasunda, of the Maha-bharata, were 
 two Daityas, sons of Msunda, for whose destruction the Apsaras 
 Tilottama was sent down from heaven. They quarrelled for her, 
 and killed each other. See Kumbha. 
 
 SU-PAEYAS. 6 Pine- winged.' " Beings of superhuman char- 
 acter, as Garuc?a, and other birds of equally fanciful description ; 
 one of those classes first created by the Brahmadikas, and in- 
 cluded in the daily presentation of water to deceased ancestors, 
 3c"— Wilson. 
 
 SU-PAE$WA. A fabulous bird in the Eamayarca. He was 
 son of Sampati and nephew of Ja/ayus. 
 
 SU-PEIYA. < Very dear.' Chief of the Gandharvas. 
 
 #IJKA. A Yadava king who ruled over the $urasenas at 
 Mathura ; he was father of Yasu-deva and Kunti, and grand- 
 father of Krishna. 
 
 SUEA. Wine or spirituous liquor, personified as Sura-devI, 
 a goddess or nymph produced at the churning of the ocean. 
 
 SUEABHI. The ' cow of plenty,' produced at the churning 
 of the ocean, who granted every desire, and is reverenced as " the 
 y fountain of milk and curds. " See Kama-dhenu and Nandinl. 
 
 SUE AS. »In the, Yedas, a class of beings connected with 
 Surya, the sun. The inferior deities who inhabit Swarga ; a 
 god in general. According to some, the word is allied to swar, 
 4 heaven;' others think it to have sprung from the deriva- 
 
S U-RA SA—S UR YA . 
 
 tion assigned to asura, and as a-sura is said to signify c not a 
 god/ sura has come to mean 'god.' 
 
 STJ-EASA. A Eakshasi, mother of the Nagas. When Hanu- 
 man was on his flight to Lanka against Bava^a, she tried to save 
 her relative by swallowing Hanuman bodily. To avoid this 
 Hanuman distended his body and continued to do so, while she 
 stretched her month till it was a hundred leagues wide. Then 
 he suddenly shrank up to the size of a thumb, darted through 
 her, and came out at her right ear. 
 
 #UEASENAS. Name of a people, the Suraseni of Arrian. 
 Their capital was Mathura on the Yamuna, which Manu calls 
 $urasena. 
 
 aSTJEPA - NAKHA. 6 Having nails like winno wing-fans.' 
 Sister of Bavawa. This Eakshasi admired the beauty of Eama 
 and fell in love with him. When she made advances to Eama 
 he referred her to Lakshma^a, and Lakshmawa in like manner 
 sent her back to Eama. Enraged at this double rejection, she 
 fell upon Sita, and Eama was obliged to-interfere forcibly for the 
 protection of his wife. He called out to Lakshma^a to disfigure 
 the violent Eakshasi, and Lakshma^a cut off her nose and ears. 
 She flew to her brothers for revenge, and this brought on the war 
 between Eama and Eava^a. She descanted to Eava^a on the 
 beauty of Sita, and instigated his carrying her off, and finally 
 she cursed . him just before the engagement in which he was 
 killed. 
 
 SUEYA. The sun or its deity. He is one of the three chief 
 deities in the Yedas, as the great source of light and warmth, 
 but the references to him are more poetical than precise. Some- 
 times he is identical with Savitri and Aditya, sometimes he is 
 distinct. " Sometimes he is called son of Dyaus, sometimes of 
 Aditi. In one passage, Ushas, the dawn, is his wife, in another 
 he is called the child of the dawns ; he moves through the sky 
 in a chariot drawn by seven ruddy horses or mares." Surya has 
 several wives, but, according to later legends, his twin sons the 
 Aswins, who are ever young and handsome and ride in a golden 
 car as precursors of Ushas, the dawn, were born of a nymph 
 called Aswini, from her having concealed herself in the form of 
 a mare. In the Bamayawa and Pura^as, Surya is said to be the 
 son of. Kasyapa and Aditi, but in the Eamayawa he is otherwise 
 referred to as a son of Brahma. His wife was Sanjna, daughter 
 
SUR YA—SUR YA-KANTA. 
 
 of Yiswa-karma, and by her he had three children, the Manu 
 Yaivaswata, Yama, and the goddess Yarn!, or the Yamuna 
 river. His effulgence was so overpowering that his wife gave 
 him Chhaya (shade) for a handmaid, and retired into the forest 
 to devote herself to religion. While thus engaged, and in the 
 form of a mare, the sun saw her and ajDproached her in the form 
 of a horse. Hence sprang the two Aswins and Kevanta. Surya 
 brought back his wife Sanjna to his home, and her father, the 
 sage Yiswa-karma, placed the luminary on his lathe and cut 
 away an eighth of his effulgence, trimming him in every part 
 except the feet. The fragments that were cut off fell blazing to 
 the earth, and from them Yiswa-karma formed the discus of 
 Yishrai, the trident of /Siva, the weapon of Kuvera, the lance of 
 Karttikeya, and the weapons of the other gods. According to 
 the Maha-bharata, Kama was his illegitimate son by KuntL He 
 is also fabled to be the father of $ani and the monkey chief Su- 
 griva. The Manu Yaivaswata was father of Ikshwaku, and from 
 him, the grandson of the sun, the Surya-vansa, or Solar race of 
 kings, draws its origin. In the form of a horse Surya commu- 
 nicated the White Yajur-veda to Yajnawalkya, and it was he 
 who bestowed on Satrajit the Syamantaka gem. A set of terrific 
 Eakshasas called Mandehas made an attack upon him and sought 
 to devour him, but were dispersed by his light. According to 
 the Yishrai Purana he was seen by Sattrajita in "his proper 
 form," " of dwarfish stature, with a body like burnished copper, 
 and with slightly reddish eyes." Surya is represented in a chariot 
 drawn by seven horses, or a horse with seven heads, surrounded 
 with rays. His. charioteer is Aruwa orYivaswat, and his city 
 Yivaswati or BhaswatT. There are temples of the sun, and he 
 receives worship. The names and epithets of the sun are number- 
 less. He is Savitn, ' the nourisher ; ' Yivaswat, ' the brilliant ; 7 
 Ehaskara, 6 light-maker ; ' Dina-kara, ' day-maker ; 9 Arha-pati, 
 'lord of day;' Loka-chakshuh, 'eye of the world;' Karma- 
 sakshT, ' witness of the deeds (of men) ; ? Graha-raja, 6 king of 
 the constellations ; ' Gabhastiman, ' possessed of rays ; ' Sahasra- 
 kirana, £ having a thousand rays ; ' Yikarttana, 6 shorn of his 
 beams 7 (by Yis^va-karma); Marta^a, 1 descended from MritawZa,' 
 &c. Surya's wives are called Savama, Swati, and Maha-virya. 
 
 SUE YA-KANTA. 'The sun-gem.' A crystal supposed to 
 be formed of condensed rays of the sun, and though cool to the 
 
312 
 
 SUR YA -SIDDHANTA —S UTRA . 
 
 touch, to give out heat in the sun's rays. There is a similar 
 moon-stone. It is also called Dahanopala. See Chandra-kanta. 
 
 SURYA SIDDHANTA. A celebrated work on astronomy, 
 said to have been revealed by the sun (Surya). It has been 
 edited in the Bibliotheca Indica by Hall, and there are other 
 editions. It has been translated by Whitney and Burgess. 
 
 SURYA- VAN/SA. The Solar race. A race or lineage of 
 Kshatriyas which sprank from Ikshwaku, grandson of the sun. 
 Rama was of this race, and so were many other great kings and 
 heroes. Many Rajputs claim descent from this and the other 
 great lineage, the Lunar race. The Rana of Udaypur claims to 
 be of the Siirya-vansa, and the Jharejas of Cutch and Sindh 
 assert a descent from the Chandra-vansa. There were two 
 dynasties of the Solar race. The elder branch, which reigned at 
 Ayodhya, descended from Ikshwaku through his eldest son, 
 Yikukshi. The other dynasty, reigning at Mithila, descended 
 from another of Ikshwaku's sons, named. Mm:. The lists of 
 these two dynasties on the opposite page are taken from the 
 Yishmi Punma. The lists given by other authorities show some 
 discrepancies, but they agree in general as to the chief names. 
 
 SU-/SARMAK A king of Tri-gartta, who attacked the Raja 
 of Yirajfa, and defeated him and made him prisoner, but Bhima 
 rescued the Raja and made Su-sarman prisoner. • 
 
 SUSHENA. i. A son of Krishna and Ruknrnu. 2. A phy- 
 sician in the army of Rama, who brought the dead to life , and 
 performed other miraculous cures. 
 
 #USHYA. An Asura mentioned in the JKg-veda as killed 
 by Indra. 
 
 SUaSRUTA. A medical writer whose date is uncertain, but 
 his work was translated into Arabic before the end of the eighth 
 century. The book has been printed at Calcutta. There is a 
 Latin translation by Hepler and one in German by Yullers. 
 
 SUTA. • Charioteer/ A title given to Kama. 
 
 SU-TIKSHYA. A hermit sage who dwelt in the Da^t?aka 
 forest, and was visited by Rama and Sita. 
 
 SUTRA. 6 A thread or string.' A rule or aphorism. A verse 
 expressed in brief and technical language, — a Very favourite 
 form among the Hindus of embodying and transmitting rules. 
 There are Sutras upon almost every subject, but " the Sutras " 
 generally signify those which are connected with the Yedas, viz., 
 
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 SUTUDR1—SWA YAM-BHU. 
 
 the Kalpa Sutras, relating to ritual; the Grihya Sutras, to 
 domestic rites ; and the Samayacharika Sutras, to conventional 
 usages. The Kalpa Sutras, having especial reference to the Yeda 
 or #ruti, are called /Srauta; the others are classed as Smarta, being 
 derived from the Smnti. The Sutras generally are anterior to 
 Manu, and are probably as old as the sixth century B.C. Several 
 have been published in the Bibliotheca Indica. 
 
 zSUTUDKL The river Satlej. See Sata-dru. 
 
 SU-YAHU. A Rakshasa, son of Taraka. He was killed by 
 Rama. 
 
 SU-VELA. One of the three peaks of the mountain Tri- 
 ku^a, on the midmost of which the city of Lanka was built. 
 
 SU-YODHANA. < Fair fighter.' A name of Dur-yodhana. 
 
 SWADHA. < Oblation.' Daughter of Daksha and Prasuti 
 according to one statement, and of Agni according to another. 
 She is connected with the Pitris or Manes, and is represented 
 as wife of Kavi or of one class of PitWs, andf as mother of 
 others. 
 
 SWAHA 'Offering.' Daughter of Daksha and Prasuti. 
 She was wife of Yahni or Fire, or of Abhimani, one of the 
 Agnis. 
 
 #WA-PHALKA. Husband of Gandini and father of Akriira. 
 He was a man of great sanctity of character, and where " he 
 dwelt famine, plague, death, and other visitations were un- 
 known." His presence once brought rain to the kingdom of 
 Kasi-raja, where it was much wanted. 
 
 SWAR. ^Yyahnti. 
 
 SWARGA. The heaven of Indra, the abode of the inferior 
 gods and of beatified mortals, supposed to be situated on Mount 
 Meru. It is called also Sairibha, Misraka-vana, Tavisha, Tri- 
 divam, Tri-pish^apam, and Urdhwa-l6ka. Names of heaven or 
 paradise in general are also used for it. 
 
 SWAR-LOKA. See Loka. 
 
 SWAROCHISHA. Name of the second Manu. See Manu. 
 SWASTIKA. A mystical religious mark placed upon per- 
 sons or things. It is in the form of a Greek cross with the ends 
 
 fr * 
 
 bent round 
 
 SWA YAM-BHU. ' The self-existent.' A name of Brahma, 
 the creator. 
 
SIVA YAM-BHUVA—SYAMANTAKA. 315 
 
 SWAYAM-BHUVA. A name of the first Mann (q.v.). 
 
 SWETA-DWlPA. < The white island or continent.' Colonel 
 Wilford attempted to identify it with Britain. 
 
 #WETA-KETU. A sage who, according to the Maha-bharata, 
 put a stop to the practice of married women consorting witli 
 other men, especially with Brahmans. His indignation was 
 aroused at seeing a Brahman take his mother by the hand and 
 invite her to go away with him. The husband saw this, and 
 told his son that there was no ground of offence, for the practice 
 had prevailed from time immemorial. Sweta-ketu would not 
 tolerate it, and introduced the rule by which a wife is forbidden 
 to have intercourse with another* man unless specially appointed 
 by her husband to raise up seed to him. 
 
 SWETASWATAKA. An Upanishad attached to the Yajur- 
 veda. It is one of the most modern. Translated by Dr. Eoer 
 for the Bibliotheca Indica. 
 
 $YALA. C A brother-in-law.' A Yadava prince who in- 
 sulted the sage Gargya, and was the cause of his becoming the 
 father of Kala-yavana, a great foe of Krishna and the Yadava 
 family. 
 
 #YAMA. 'The black.' A name of Siva's consort. See 
 Pevi. 
 
 SYAMANTAKA. A celebrated gem given by the sun to 
 Satrajita. " It yielded daily eight loads of gold, and dispelled 
 all fear of portents, wild beasts, fire, robbers, and famine." But 
 though it was an inexhaustible source of good to the virtuous 
 wearer, it was deadly to a wicked one. Satrajita being afraid 
 that Krishna would take it from him, gave it to his own brother, 
 Prasena, but he, being a bad man, was killed by a lion. Jam- 
 bavat, king of the bears, killed the lion and carried off the gem, 
 but Krishna, after a long conflict, took it from him, and restored 
 it to Satrajita. Afterwards Satrajita was killed in his sleep 
 by $ata-dhanwan, who carried off the gem. Being pursued by 
 Krishna and Bala-rama, he gave the gem to Akrura and con- 
 tinued his flight, but he was overtaken and killed by Krishna 
 alone. As Krishna did not bring back the jewel, Bala-rama 
 suspected that) he had secreted it, and consequently he upbraided 
 him and parted from him, declaring that he would not be im- 
 posed upon by perjuries. Akrura subsequently produced the 
 gem, and it was claimed by Knshna, Bala-rama, and Satya- 
 
3i6 SYAVASWA—TALAJANGHA. 
 
 bhama. After some contention it was decided that Akmra 
 should keep it, and so " he moved about like the sun wearing a 
 garland of light." 
 
 SYAYASWA. Son of Archananas. Eoth were Yedic i?ishis. 
 In a hymn he says, " $a6iyasi has given me cattle, comprising 
 horses and cows and hundreds of sheep." The story told in 
 explanation is that Archananas, having seen the daughter of 
 Eaja Eathaviti, asked her in marriage for his son $yavaswa. The 
 king was inclined to consent, hut the queen objected that no 
 daughter of their house had ever been given to any one less 
 saintly than a Bishi. To qualify himself #yavaswa engaged in 
 austerities and begged alms. Among others, he begged of #asi- 
 yasi, wife of Eaja Taranta. She took him to her husband, with 
 whose permission she gave him a herd of cattle and costly orna- 
 ments. The Eaja also gave him whatever he asked for, and 
 sent him on to his younger brother, Purumilha. On his way he 
 met the Maruts, and lauded them in a hymn, for which they 
 made him a Bishi. He then returned to Eathaviti, and received 
 his daughter to wife. 
 
 TADAKA. See Taraka. 
 
 TAITTIElYA. This term is applied to the Sanhita of the 
 Black Yajur-veda. (See Yeda.) It is also applied to a Brah- 
 mana, to an Arawyaka, to an Upanishad, and a Pratisakhya of 
 the same Yeda. All these are printed, or are in course of print- 
 ing, in the Bibliotheca Indica, and of the last there is a transla- 
 tion in that serial. 
 
 TAKSHA, TAKSHAKA. Son of Bharata, and nephew of 
 Eama-chandra. The sovereign of Gandhara, who resided at and 
 probably founded Taksha-slla or Taxila, in the Panjab. 
 
 TAKSHAKA. 6 One who cuts off; a carpenter.' A name of 
 Yiswa-karma. A serpent, son of Kadru, and chief of snakes. 
 
 TAKSHA-/SILA. A city of the Gandharas, situated in the 
 Panjab. It was the residence of Taksha, son of Bharata and 
 nephew of Eama-chandra, and perhaps took its name from him. 
 It is the Taxila of Ptolemy and other classical writers. Arrian 
 describes it as " a large and wealthy city, and the most populous 
 between the Indus and Hydaspes." It was three* days' journey 
 east of the Indus, and General Cunningham has found its 
 remains at Sahh-dhari, one mile north-east of Kala-kisaraL 
 
 TALAJAJS T GHA. Son of Jaya-dhwaja, king of Avanti, of 
 
TALA -KE T U— TA NTRA . 
 
 31/ 
 
 the Haihaya race, and founder of the Tala-jangha tribe of Hai- 
 hayas. See Haihaya. 
 
 TALA-KETU. ' Palm-banner.' An appellation of Bhishma ; 
 also of an enemy killed by Krislma. Bala-rama had the synonym- 
 ous appellation Tala-dhwaja. 
 
 TALAM. The throne of Durga. 
 
 TALAYAKAEA. A name of the Kena Upanishad. 
 
 TAMASA. The fourth Manu. See Manu. 
 
 TAMASA. The river " Tonse," rising in the i&ksha moun- 
 tains, and falling into the Ganges. 
 
 TAMRA-LIPTA. The country immediately west of the Bha- 
 girathi ; Tamlook, Hijjali, and Midnapore. Its inhabitants are 
 called Tamra-liptakas. 
 
 TAMRA-PARiVA, TAMRA-PARM. Ceylon, the ancient 
 Taprobane. There was a town in the island called Tamra-parm, 
 from which the whole island has been called by that name. 
 
 TAiVDU. One of /Siva's attendants. He was skilled in music, 
 and invented the dance called Ta^6?ava. See /Siva. 
 
 TAADYA, TAiTOAKA. The most important of the eight 
 Brahma^as of the Sama-veda. It has been published in the 
 Bibliotheca Indica. 
 
 ' TANTRA. 6 Rule, ritual' The title of a numerous class of 
 religious and magical works, generally of later date than the 
 Pura^as, and representing a later development of religion, 
 although the worship of the female energy had its origin at an 
 earlier period. The chief peculiarity of the Tantras is the pro- 
 minence they give to the female energy of the deity, his active 
 nature being personified in the person of his Safcti, or wife. 
 There are a few Tantras which make Vishnu's wife or Radha 
 the object of devotion, but the great majority of them are 
 devoted to one of the manifold forms of Devi, the $akti of Siva, 
 and they are commonly written in the form of a dialogue between 
 these two deities. Devi, as the #akti of /Siva, is the especial 
 energy concerned with sexual intercourse and magical powers, 
 and these are the leading topics of the Tantras. There are five 
 requisites for Tantra worship, the five Makaras or five m's — (1.) 
 Madya, wine; (2.) Mansa, flesh; (3.) Matsya, fish; (4.) Mudra, 
 parched grain and mystic gesticulations ; (5.) Maithuna, sexual 
 intercourse. Each #akti has a twofold nature, white and black, 
 gentle and ferocious. Thus Uma and Gaurl are gentle forms of 
 
3i8 
 
 TAP A R'LOKA—TARKSHYA. 
 
 the $akti of $iva, while Durga and Kali are fierce forms. The 
 $aktas or worshippers of the #aktis are divided into two classes, 
 Dakshinacharis and Vamacharis, the right-handed and the left- 
 handed. The worship of the right-hand $aktas is comparatively 
 decent, but that of the left hand is addressed to the fierce forms 
 of the $aktis, and is most licentious. The female principle is 
 worshipped, not only symbolically, but in the actual woman, 
 and promiscuous intercourse forms part of the orgies. Tantra 
 worship prevails chiefly in Bengal and the Eastern provinces. 
 
 TAPAK-LOKA, TAPO-LOKA. &eLoka. 
 
 TAP ATI. The river Tapti personified as a daughter of the 
 Sun by Chhaya. She was mother of Kuru by Samvara^a. 
 
 TARA. Wife of the monkey king Balin, and mother of 
 Angada. After the death of Balin in battle she was taken to 
 wife by his brother, Su-griva. 
 
 TARA, TARAKA. Wife of Brihaspati. According to the 
 Purawas, Soma, the moon, carried her off, which led to a great 
 war between the gods and the Asuras. Brahma put an end to 
 the Avar and restored Tara, but she was delivered of a child 
 which she declared to be the son of Soma, and it was named 
 Budha. See Brihaspati. 
 
 TARAKA. Son of Vajranaka. A Daitya whose austerities 
 made him formidable to the gods, and for whose destruction 
 Skanda, the god of war, was miraculously bom. 
 
 TARAKA. A female Daitya, daughter of the Yaksha Su-keta 
 or of the demon Sunda, and mother of Maricha. She was 
 changed into a Rakshasi by Agastya, and lived in a forest called 
 by her name on the Ganges, opposite the confluence of the Sarju, 
 and she ravaged all the country round. Viswamitra desired 
 Rama-chandra to kill her, but he was reluctant to kill a woman. 
 He resolved to deprive her of the power of doing harm, and cut 
 off her two arms. Lakshmawa cut off her nose and ears. She, 
 by the power of sorcery, assailed Rama and Lakshniawa with a 
 fearful shower of stones, and at the earnest command of Viswa- 
 mitra, the former killed her with an arrow. — Rdmayana. 
 
 TARAKA-MAYA. The war which arose in consequence of 
 Soma, the moon, having carried off Tara, the wife*of Brihaspati. 
 
 TARKSHYA. An ancient mythological personification of 
 the sun in the form of a horse or bird. In later times the name 
 is applied to Garurfa. 
 
TA TWA SA M ASA — TR1- GA R TTA . 
 
 319 
 
 TATWA SAMASA. A text-book of the Sankhya philo- 
 sophy, attributed to Kapila himself. 
 
 TELINGA. The Telugu country, stretching along the coast 
 from Orissa to Madras. 
 
 TILOTTAMA. Name of an Apsaras. She was originally a 
 Brahman female, but for the offence of bathing at an improper 
 season she was condemned to be born as an Apsaras, for the 
 purpose of bringing about the mutual destruction of the two 
 demons Sunda and Upasunda. 
 
 TIMIN, TIMIN-GILA. The Timin is a large fabulous fish. 
 The Timin-gila, ( swallower of the Timin,' is a still larger one ; 
 and there is one yet larger, the Timin-gila-gila or Timi-timin-gila, 
 ' swallower of the Timin-gila.' Cf. the Arabic Tinnm, sea-serpent. 
 It is also called Samudraru. 
 
 TISHYA. The Kali Yuga or fourth age. 
 
 TITTIKI. ' A partridge.' An ancient sage who was the pupil 
 of Yaska, and is an authority referred to by Pacini. Some attri- 
 bute the Taittiriya Sanhita of the Yajur-veda to him. See Yeda. 
 
 TOSALAKA An athelete and boxer who was killed by 
 Knshwa in the public arena in the presence of Kama. 
 
 TEAIGAETTAS. The people of Tri-gartta (q.v.). 
 
 TEASADASYU. A royal sage and author of hymns. Ac- 
 cording to Saya^a, he was son of Purukutsa. When Purukutsa 
 was a prisoner, "his queen propitiated the seven i^ishis to obtain 
 a* son who might take his father's place. They advised her to 
 worship Indra and Yanma, in consequence of which Trasadasyu 
 was born." He was renowned for his generosity. According to 
 the Bhagavata Pura^a he was father of Purukutsa. 
 
 TEETA YUGA. The second age of the world, a period of 
 1,296,000 years. See Yuga. 
 
 TEI-BHUYANA, TEI-LOKA. The three worlds, Swarga, 
 Bhumi, Patala — heaven, earth, and helL 
 
 TEI-DASA. 6 Three times ten, thirty.' In round numbers, 
 the thirty- three deities — twelve Adityas, eight Yasus, eleven 
 Eudras, and two Aswins. 
 
 TEI-GAETTA. 6 The country of the three strongholds/ 
 lately identified with the northern hill state of Kotoch, which is 
 still called by the people "the country of Traigart." — Wilson. 
 General Cunningham, however, clearly identifies it with the 
 Jalandhar Doab and Kangra. 
 
320 
 
 TRI-JA TA—TRI-MURTL 
 
 TEI-JATA. An amiable Eakshasi who befriended Sita 
 when she was the captive of Eavawa in Ceylon. She is also 
 called Dharma-jna. 
 
 TEI-KAVZ)A #ESHA. A Sanskrit vocabulary in three 
 chapters, composed as a supplement to the Amara-kosha. It 
 has been printed in India. 
 
 TEI-KUrA. 6 Three peaks/ i. The mountain on which 
 the city of Lanka was built. 2. A mountain range running 
 south from Meru. 
 
 TEI-LOCHANA. < Three-eyed/ i.e., Siva. The Maha-bharata 
 relates that the third eye burst from #iva's forehead with a great 
 flame when his wife playfully placed her hands over his eyes 
 after he had been engaged in austerities in the Himalaya. This 
 eye has been very destructive. It reduced Kama, the god of 
 love, to ashes. 
 
 TEI-MUETI. 'Triple form.' The Hindu triad. This was 
 
 foreshadowed in the Yedic association of the three gods Agni, 
 Vayu, and Siirya. The triad consists of the gods Brahma, /Siva, 
 and Vishmi, the representatives of the creative, destructive, 
 and preservative principles. Brahma is the embodiment "of 
 the Eajo-gu?za, the quality of passion or desire, by which the 
 world was called into being ; #iva is the embodied Tamo-guwa, 
 the attribute of darkness or wrath, and the destructive fire by 
 which the earth is annihilated ; and Vishmi is the embodied 
 Satwa-gu^a, or property of mercy and goodness by which tke 
 world is preserved. The three exist in one and one in three, as 
 the Yeda is divided into three and is yet but one ; and they 
 are all Asrita, or comprehended within that one being who is 
 Parama or ' supreme,' Guhya or ' secret/ and Sarvatma, ' the soul 
 of all things.' " — Wilson. 
 
 The Padma Pura^a, which is a Vaislmava work and gives the 
 supremacy to Vishmi, says, " In the beginning of creation, the 
 great Vishmi, desirous of creating the whole world, became three- 
 fold : creator, preserver, and destroyer. In order to create this 
 world, the supreme spirit produced from the right side of his 
 body himself as Brahma ; then in order to preserve the world he 
 produced from the left side of his body Vishmi ; and in order to 
 destroy the world he produced from the middle of his body the 
 eternal #iva. Some worship Brahma, others Vishmi, others /Siva; 
 but Vishmi, one yet threefold, creates, preserves, and destroys, 
 
TRINA vartta— trita. 
 
 321 
 
 therefore let the pious make no difference between the three." 
 The representation of the Tri-mfirti is one body with three 
 heads : in the middle Brahma, on the right Vislmu, and on the 
 left /Siva. The worship of Brahma is almost extinct, but Vishnu 
 and $iva receive unbounded adoration from their respective 
 followers, and each is elevated to the dignity of the supreme 
 being. 
 
 TitfiVAVAETTA. A demon who assumed the form of a 
 whirlwind and carried off the infant Knslma, but was over- 
 powered and killed by the child. 
 
 TEI-PADA. 6 Three-footed.' Fever personified as having 
 three feet, symbolising the three stages of fever — heat, cold, and 
 sweat. 
 
 TKI-PUEA. ' Triple city.' 1. According to the Hari-vansa 
 it was aerial, and was burnt in a war with the gods. 2. A name 
 of the demon Bana, because he received in gift three cities from 
 /Siva, Brahma, and Vistmu. He was killed by $iva. His name 
 at full length is Tripurasura. The name is also applied to $iva. 
 
 TEI-PUEI. The capital city of the Chedis, now traceable 
 in the insignificant village of Tewar, on the banks of the Nar- 
 mada. 
 
 TEI-aSANKU. See Satya-vrata. 
 
 TEI-/STEAS. < Three-headed. 7 1. In the Yedas, a son of 
 Twashin; also called Viswa-rupa. 2. Fever personified as a 
 damon with three heads, typical of the three stages of heat, cold, 
 and sweating. 3. Kuvera, god of wealth. 4. An Asura killed 
 by Vishnu. 5.' A son or a friend of Eavami killed by Eama. 
 
 TEI-/SULA. ' A trident.' The trident of /Siva. 
 
 TEITA, TEITA APTYA. A minor deity mentioned occa- 
 sionally in the i*%-veda, and generally in some relation to Indra. 
 Thus " Indra broke through the defences of Vala, as did Trita 
 through the coverings (of the well)." In explanation of this and 
 similar allusions, a legend is told by the commentator to the 
 effect, that Ekata, Dwita, and Trita (first, second, and third), 
 were three men produced in water by Agni, for the purpose of 
 rubbing off the remains of an oblation of clarified butter. Agni 
 threw the cinders of the offerings into water, and from them 
 sprang the three brothers, who, from their origin in water (tip), 
 were called Aptyas. Trita went one day to draw water from a 
 well and fell into it. The Asuras then heaped coverings over 
 
 x 
 
322 
 
 TRITS US— TR YA R UNA . 
 
 the mouth of it to prevent his getting out, but he broke through 
 them, with ease. The ISTiti-manjari tells the story differently. 
 Ekata, Dwita, and Trita were travelling in a desert and suffered 
 from thirst. They came to a well from which Trita drew water 
 and gave it to his brothers. In order to appropriate his pro- 
 perty the two brothers threw him into the well, placed a cart- 
 wheel over it, and there left him. Trita prayed earnestly to the 
 gods, and with their help he escaped. 
 
 T5/TSUS. A people frequently mentioned in the Yeda. 
 SayaTia says they were " priests who were Yasishftia's disciples. " 
 Yasishftia himself is said to have belonged to the tribe. 
 
 TRI-YEYl. < The triple braid.' A name of Prayaga. It is 
 so called because the Ganges and Jumna here unite, and the 
 Saras wati is supposed to join them by an underground channel. 
 
 TRI-YIKRAMA. A name of Vishnu used in the itig-veda, 
 and referring to three steps or paces which he is represented as 
 taking. These steps, according to the opinion of a commentator, 
 are "the three periods of the sun's course, — his rising, culminating, 
 and setting. " An old commentator says, "Vishnu stepped by sepa- 
 rate strides over the whole universe. In three places he planted 
 his step, one step on the earth, a second in the atmosphere, and 
 a third in the sky, in the successive forms of Agni, Yayu, and 
 Surya." The great commentator Sayawa, a comparatively modern 
 writer, understands these steps as being the three steps of Vishnu 
 in the Yamana or dwarf incarnation, and no doubt they weve 
 the origin of this fiction. 
 
 TRYAMBAKA. ' Three-eyed,' or c Having three wives or 
 sisters.' i. A name of Siva, 2. One of the Rudras. 3. Name 
 of one of the twelve great Lingas. See Linga. 
 
 TRYARTLYA. A king, son of Trivnshan, of the race of 
 Ikshwaku. He was riding in a chariot which Yrisa, his puro- 
 hita or family priest, was driving. The vehicle passed over and 
 killed a Brahman boy, and a question arose as to who was 
 responsible for the death. The question was referred to an 
 assembly of the Ikshwakus, and they decided it against Yrisa. 
 The purohit by his prayers then restored the boy to life, and 
 being very angry with them for what he deemed partiality, " fire 
 henceforth ceased to perform its functions in their dwellings, 
 and the cooking of their food and other offices ceased." The 
 Ikshwakus appeased him, and upon his prayers the use of 
 
TUKHARA S— T WA SHTRI. 
 
 323 
 
 fire was restored to them. This story is told by Sayawa in 
 elucidation of a Yedic allusion, and he quotes the /Satyayana 
 Brahma^a as the authority. 
 
 TUKHAEAS. A northern tribe from whom Tukharistan 
 obtained its name. They are probably the tribe of Sakas, by 
 whom Bactria was taken from the Greeks. They are also called 
 Tusharas. 
 
 TULADHAEA. A trading Vaisya mentioned in the Maha- 
 bharata as very virtuous and learned, to whom Jajali, an 
 arrogant Brahman, was sent by a voice from the sky to learn 
 wisdom. 
 
 TULUNGA. Tuluva, or the country where the Tulu lan- 
 guage is spoken, on the western coast below Goa. 
 
 TUMBUEU. Name of a Gandharva. See Viradha. 
 
 TJJNDA. A demon slain by Nahusha, the son of Ayus. 
 He had a son named Vifcwrfa, who was killed by BhagavatI 
 (Durga). 
 
 TUEANGA-YAKTEA. < Horse-faced people.' See Kinnaras. 
 
 TUEUSHKAS. Turks; the people of Turkistan. The 
 Indo-Scythians, who, under Kanishka and other kings of the 
 race, held Northern India. 
 
 TUKVAaSA, TUEVA£U. SonofYayatibyDevayani. He 
 refused to bear the curse of premature decrepitude passed upon 
 his father, and so his father cursed him that his posterity should 
 ^ not possess dominion." His father gave him a part of his 
 kingdom, but after some generations, his line merged into that 
 of his brother Puru, who bore for a time the curse passed upon 
 his father. 
 
 TUSHAEA. See Tukhara. 
 
 TUSHITAS. A ga??a or class of subordinate deities, thirty- 
 six in number, but sometimes reduced to twelve, and identified 
 with the Adityas. 
 
 TWASHTBI. In the i?ig-veda this deity is the ideal artist, 
 the divine artisan, the most skilful of workmen, who is versed 
 in all wonderful and admirable contrivances, and corresponds in 
 many respects with Hephaistos and Vulcan. He sharpens and 
 carries the gseat iron axe, and he forges the thunderbolts of 
 Indra. He is the beautiful, skilful worker, the omniform, the 
 archetype of all forms, the vivifier and the bestower of long life. 
 He imparts generative power and bestows offspring. He forms 
 
324 
 
 TWASHTRI—UDA YANA. 
 
 husband and wife for each other, even from the womb. He 
 develops the seminal germ in the womb, and is the shaper of 
 all forms, human and animal. He has generated a strong man, 
 a lover of the gods, a swift horse, and has created the whole 
 world. As the #atapatha Brahmawa expresses it, " He has pro- 
 duced and nourishes a great variety of creatures ; all worlds (or 
 beings) are his, and are known to him ; he has given to heaven 
 and earth and to all things their forms." He created Brahmanas- 
 pati above all creatures, and generated Agni along with heaven 
 and earth, the waters and the Bhngus. He is master of the 
 universe, the first-born protector and leader, and knows the 
 region of the gods. He is supplicated to nourish the worshipper 
 and protect his sacrifice. He is the bestower of blessings, and 
 is possessed of abundant wealth, and grants prosperity. He is 
 asked, like other gods, to take pleasure in the hymns of his 
 worshippers and to grant them riches. He is associated with 
 the itibhus, and is represented as sometimes envying and some- 
 times admiring their skill. He is represented as being occa- 
 sionally in a state of hostility with Indra, and he had a son 
 named Yiswa-rupa (omniform) or Tri-siras, who had three heads, 
 six eyes, and three mouths, who was especially obnoxious to 
 Indra, and was slain by him. He had a daughter, Sarafiyu, 
 whom he married to Yivaswat, and she was the mother of the 
 Aswins. In the Puranas TwashH is identified with Yiswa- 
 karman, the artisan of the gods, and sometimes also with Prajav 
 pati. One of the Adityas and one of the Eudras bear this name, 
 as also did a prince descended from Bharata. 
 
 UCHCHALff- /SEAYAS. The model horse. The white 
 horse of Indra, produced at the churning of the ocean. It is 
 fed on ambrosia, and is held to be the king of horses. 
 
 UCHCHHISHTA. The remains of a sacrifice, to which 
 divine powers are ascribed by the Rig- veda. 
 
 UDAYA-GIEI PAEYATA. The eastern mountain from 
 behind which the sun rises. 
 
 UDAYAJSTA. i. A prince of the Lunar race, and son of Sahas- 
 ranika, who is the hero of a popular story. He was king of 
 Yatsa, and is commonly called Yatsa-raja. Hi& capital was 
 Kausambi. Yasava-datta, princess of Ujjayini, saw him in a 
 dream and fell in love with him. He was decoyed to that city, 
 and there kept in captivity by the king, Cha^asena ; but when 
 
UDDHA VA—UPANISHADS. 
 
 325 
 
 lie was set at liberty by the minister, he carried off Yasava-datta 
 from her father and a rival suitor. 2. A name of Agastya. 
 
 UDDHA V A. The friend and counsellor of Krishna. Ac- 
 cording to some he was Krishna's cousin, being son of Deva- 
 bhaga, the brother of Yasu-deva. He was also called Pavana- 
 vyadhi. 
 
 TJDGATiLT. A priest whose duty it is to chaunt the prayers 
 or hymns from the Sama-veda. 
 
 UDRANKA. Haris-chandra's aerial city. See Saubha. 
 
 UGEA. A name of Kudra, or of one of his manifestations. 
 See Kudra. 
 
 UGKASENA. A king of Mathura, husband of Kami, and 
 father of Kansa and Devaka. He was deposed by Kama, but 
 'Krishna, after killing the latter, restored Ugrasena to the throne. 
 See Kansa. 
 
 UJJAYANl. The Greek Otyvr) and the modern Oujein or 
 Ujjein. It was the capital of Yikramaditya and one of the 
 seven sacred cities. Hindu geographers calculate their longitude 
 from it, making it their first meridian. 
 
 ULUKA. 4 An owl' Son of Kitava. He was king of a 
 country and people of the same name. He was an ally of the 
 Kauravas, and acted as their envoy to the Pa%cZavas. 
 
 ULUPl. A daughter of Kauravya, Kaja of the Nagas, 
 with whom Arjuna contracted a kind of marriage. She was 
 *nurse to her step-son, Babhru-vahana, and had great influence 
 over him. According to the Yishmi Purawa she had a son 
 named Iravat. 
 
 TJMA. 'Light.' A name of the consort of #iva. The 
 earliest known mention of the name is in the Kena Upanishad, 
 where she appears as a mediatrix between Brahma and the other 
 gods, and seems to be identified with Yach. See Devi. 
 UMA-PATI. < Husband of Urna,' that is to say, £iva, 
 UPANISHADS. ' Esoteric doctrine.' The third division 
 of the Yedas attached to the BrahmaTia portion, and forming 
 part of the $ruti or revealed word. The Upanishads are generally 
 written in prose with interspersed verses, but some are wholly in 
 verse. TherB are about 150 of these works, probably even more. 
 They are of later date than the Brahma^as, but it is thought that 
 the oldest may date as far back as the sixth century b.c. The 
 object of these treatises is to ascertain the mystic sense of the 
 
326 
 
 UP A NISHA DS- UP A - VEDA S. 
 
 text of the Veda, and so they enter into such abstruse questions 
 as the orgin of the universe, the nature of the deity, the nature 
 of soul, and the connection of mind and matter. Thus they con- 
 tain the beginnings of that metaphysical inquiry which ended 
 in the full development of Hindu philosophy. The Upanishads 
 have " one remarkable peculiarity, the total absence of any 
 Brahmanical exclusiveness in their doctrine. They are evidently 
 later than the older Sanhitas and Brahmawas, but they breathe 
 an entirely different spirit, a freedom of thought unknown in 
 any earlier work except the i?ig-veda hymns themselves. The 
 great teachers of the higher knowledge and Brahmans are con- 
 tinually represented as going to Kshatriya kings to become their 
 pupils." — Professor Cornell. The Big-veda, has the Upanishad 
 called Aitareya attached to the Aitareya Brahmawa. The 
 Taittiriya Sanhita of the Yajur has an Upanishad of the same 
 name. The Yajasaneyi Sanhita has the Isa, and attached to 
 the $atapatha Brahmawa it has the Bnhad Arawyaka, which is 
 the most important of them. The Sama-veda has the Kena and 
 Chhandogya. All these have been translated into English. The 
 Atharva-veda has the Kaftia, Prasna, Murcdaka, Mandukya, and 
 others, altogether fifty-two in number. These are the most im- 
 portant of the Upanishads. Many of the Upanishads have been 
 printed, and several of them translated in the Bibliotheca Indica, 
 and by Poley. There is a catalogue by Miiller in the Zeitschrift 
 des D. M. G., vol. xix. 
 
 UPAPLAYYA. Matsya, the capital of the king of Virata. 
 
 UPA-PURAiVAS. Secondary or subordinate Purawas. See 
 Purawa. 
 
 UPAEICHAEA. A Yasu or demigod, who, according to the 
 Maha-bharata, became king of Chedi by command of Indra. He 
 had five sons by his wife ; and by an Apsaras, named Adrika, 
 condemned to live on earth in the form of a fish, he had a son 
 named Matsya (fish), and a daughter, Satya-vati, who was the 
 mother of Yyasa. 
 
 UPA$RUTI. A supernatural voice which is heard at night 
 revealing the secrets of the future. 
 
 UPASUKDA. A Daitya, son of Msunda, brother of Sunda, 
 and father of Muka. See Sunda. 
 
 UPA-VEDAS. Subordinate or inferior Vedas. These are 
 sciences which have no connection whatever with the #ruti or 
 
UPENDRA — USHA S. 
 
 3*7 
 
 revealed Veda. They are four in number — (1.) Ayur-veda, 
 medicine; (2.) Gandharva-veda, music and dancing; (3.) Dha- 
 nur-veda, archery, military science; (4.) Sthapatya-veda, archi- 
 tecture. 
 
 UPENDKA. A title given to Knshwa by Indra. 
 
 UK AG AS. The Nagas or serpents inhabiting Patala. 
 
 UEMILA. Daughter of Janaka, sister of Sita, wife of Laksh- 
 ma?ia, and mother of Gandharvi Somada. 
 
 URYA. Father of ifo'chlka and grandfather of Jamad-agni. 
 
 URVAST. A celestial nymph, mentioned first in the Pdg- 
 veda. The sight of her beauty is said to have caused the gene- 
 ration, in a peculiar way, of the sages Agastya and Vasish/ha by 
 Mitra and Varu?za. A verse says, " And thou, 0 Vasishftia, art 
 a son of Mitra and Yaruwa." She roused the anger of these two 
 deities and incurred their curse, through which she came to 
 live upon the earth, and became the wife or mistress of Puru- 
 ravas. The s^ory of her amour with Puru-ravas is first told in 
 the #atapatha Brahmawa. The loves of Puru-ravas, theVikrama 
 or hero, and of Urvasi, the nymph, are the subject of Kali- 
 dasa's drama called Vikramorvasi. See Puru-ravas. 
 
 USANAS. 1. The planet Venus or its regent, also called 
 #ukra (q.v.). 2. Author of a Dharma-sastra or law-book. 
 
 USHA, A Daitya princess, daughter of Baft a and grand- 
 daughter of Bali. She is called also Prlti-jusha. She fell in 
 ftve with a prince whom she saw in a dream, and was anxious 
 to know if there were such a person. Her favourite companion, 
 Chitra-lekha, drew the portraits of many god^and men, but 
 Usha's choice fell upon Aniruddha, son of Pradyumna and 
 grandson of Krishna. Chitra-lekha, by her magic power, brought 
 Aniruddha to Usha. Her father, on hearing of the youth's 
 being in the palace, endeavoured to kill him, but he defended 
 himself successfully. Bawa, however, kept Aniruddha, "binding 
 him in serpent bonds." Krishna, Pradyumna, and Bala-rama 
 went to the rescue ; and although Bawa was supported by Siva, 
 and by Skanda, god of war, his party was defeated, and Aniruddha 
 w^as carried back to Dwaraka with his wife Usha, 
 
 USHAS. 1 The dawn, the rjoog of the Greeks and Aurora of 
 the Latins. She is the daughter of heaven and sister of the 
 Adityas. This is one of the most beautiful myths of the Yedas, 
 and is enveloped in poetry. Ushas is the friend of men, she smiles 
 
328 
 
 USHMAPAS— UTTAMA UJA S. 
 
 like a young wife, she is the daughter of the sky, she goes to 
 every house, she thinks of the dwellings of men, she does not 
 despise the small or the great, she brings wealth ; she is always 
 the same, immortal, divine, age cannot touch her ; she is the 
 young goddess, but she makes men grow old. " All this," adds 
 Max Muller, "may be simply allegorical language. But the 
 transition from Devi, ' the bright,' to Devi, the goddess, is so 
 easy ; the daughter of the sky assumes so readily the same per- 
 sonality which is given to the sky, Dyaus, her father, that we can 
 only guess whether, in every passage, the poet is speaking of a 
 bright apparition or of a bright goddess, of a natural vision or a 
 visible deity." She is called Ahana and Dyotana, 'the illumer.' 
 
 USHMAPAS. The Pitns or a class of Pitns (q.v.). 
 
 ILSTJ. Mentioned in the Rig-veda, as the mother of Kak- 
 ' shivat. A female servant of the queen of the Kalinga Kaja. 
 The king desired his queen to submit to the embraces of the 
 sage Dirgha-tamas, in order that he might beget a son. The 
 queen substituted her bondmaid Usij. The sage, cognisant of 
 the deception, sanctified TJsij, and begat upon her a son, Kak- 
 shTvat, who, through his affiliation by the king, was a Kshatriya, 
 but, as the son of Dirgha-tamas, was a Brahman. This story is 
 told in the Maha-bharata and some of the Purarais. 
 
 UTATHYA. A Brahman of the race of Angiras, who 
 married Bhadra, daughter of Soma, a woman of great beauty. 
 The god Vanma, who had formerly been enamoured of her, car- 
 ried her off from Utathya's hermitage, and would not give her 
 up to IsTarada, who was sent to bring her back. Utathya, greatly 
 enraged, drank up all the sea, still Varcma would not let her go. 
 At the desire of Utathya, the lake of Varurat was then dried up 
 and the ocean swept away. The saint then addressed himself to 
 the countries and to the river : — " Saraswati, disappear into the 
 deserts, and let this land, deserted by thee, become impure." 
 "After the country had become dried up, Varum submitted 
 himself to Utathya and brought back Bhadra. The sage was 
 pleased to get back his wife, and released both the world and 
 Varu?za from their sufferings." 
 
 UTKALA. The modern Orissa. It gives its name to one of 
 the five northern nations of Brahmans. See Brahman. 
 
 UTTAMAUJAS. A warrior of great strength, and an ally 
 of the Pamfoivas. 
 
UTTANA -PA D— VACH. 
 
 329 
 
 UTT ANA-PAD. Outstretched, supine. ' In the Vedas, a 
 peculiar creative source from which the earth sprang. Sup- 
 posed to refer to the posture of a woman in parturition. 
 
 UTTAJSTA-PADA. A son of Manu and #ata-rupa. By his 
 wife Su-n?*ita he had four sons, Dhruva, Kirtiman, Ayushman, 
 and Vasu. Some of the Pura^as gave him another wife, Su-ruchi, 
 and a son, Uttama. See Dhruva. 
 
 UTTAEA (mas.), UTTAEA (fern.). A son and daughter of 
 the Eaja of Yira/a. Uttara was killed in battle by Salya. The 
 daughter married Abhimanyu, son of Arjuna. 
 
 UTTAEA-KUEU. A region lying far to the north. (See 
 Jambu-dwipa.) (Plural.) The inhabitants of this region. 
 
 UTTAEA MlMANS A. A school of philosophy. See Darsana. 
 
 UTTAEA-NAISHADA-CHAEITA. A poem on the life 
 of Nala, king of Mshada, written about the year 1000 a.d. by 
 Sri Harsha, a celebrated sceptical philosopher. It has been 
 printed in the JBibliotheca Indica. 
 
 UTTAEA-EAM A-CHAEITA. < The later chronicle of Eama. 
 A drama by Bhava-bhuti on the latter part of Eama's life. The 
 second part of King Eama, as the Maha-vira-charita is the first. 
 The drama is based on the Uttara Ka?^a of the Eamayawa, 
 and quotes two or three verses from that poem. It was pro- 
 bably written about the beginning of the eighth century. It has 
 been translated in blank verse by Wilson, and more literally by 
 Professor C. H. Tawney. There are several editions of the text. 
 
 YA. A name of Varuwa ; also name of his dwelling. 
 
 VACH. ' Speech/ In the Big- veda, Vach appears to be the 
 personification of speech by whom knowledge was communicated 
 to man. Thus she is said to have " entered into the ifo'shis," 
 and to make whom she loves terrible and intelligent, a priest 
 and a iiishi. She was "generated by the gods," and is called 
 " the divine Yach," " queen of the gods," and she is described 
 as " the melodious cow who milked forth sustenance and water," 
 " who yields us nourishment and sustenance." The Brahmawas 
 associate her with Prajapati in the work of creation. In the 
 Taittiriya Brahmarat she is called " the mother of the Vedas," 
 and " the wife* of Indra, who contains within herself all worlds." 
 In the Satapatha Brahmawa she is represented as entering into 
 a sexual connection with Prajapati, who, " being desirous of 
 creating, connected himself with various spouses," and among 
 
330 
 
 VA CH— VAHA NA . 
 
 them, " through his mind, with Vach," from whom "he created 
 the waters ; " or, as this last sentence is differently translated, 
 " He created the waters from the world [in the form] of speech 
 (Vach)." In the Kathaka Upanishad this idea is more distinctly 
 formulated : — " Prajapati was this universe. Vach was a second 
 to him. He associated sexually with her ; she became pregnant ; 
 she departed from him ; she produced these creatures ; she again 
 entered into Prajapati." 
 
 The Aitareya Brahma^a and the #atapatha Brahma^a have a 
 story of the Gandharvas having stolen the soma juice, or, as one 
 calls it, " King Soma," and that as the Gandharvas were fond of 
 women,. Vach was, at her own suggestion, "turned into a female" 
 by the gods and i?ishis, and went to recover it from them. 
 
 In the Atharva-veda she is identified with Viraj, and is the 
 daughter of Kama (desire). " That daughter of thine, 0 Kama, 
 is called the cow, she whom sages denominate Vach- Viraj." 
 
 The Maha-bharata also calls her "the mother, of the Vedas," 
 and says, " A voice derived from Brahma entered into the ears 
 of them all ; the celestial Saraswati was then produced from the 
 heavens." Here and "in the later mythology, Saraswati was 
 identified with Vach, and became under different names the 
 spouse of Brahma and the goddess of wisdom and eloquence, and 
 is invoked as a muse," generally under the name of Saraswati, 
 but sometimes as Vach. 
 
 The Bhagavata Pura?ia recognises her as " the slender arfd 
 enchanting daughter " of Brahma, for whom he had a passion, 
 and from whom mankind was produced, that is the female Viraj. 
 (See Viraj and $ata-rupa.) Saraswati, as wife of Brahma and 
 goddess of wisdom, represents perhaps the union of power and 
 intelligence which was supposed to operate in the work of crea- 
 tion. According to the Padma Purawa, Vach was daughter of 
 Daksha, wife of Kasyapa, and mother of the Gandharvas and 
 Apsarases. 
 
 VADAVA, VAZAVANALA The submarine fire which 
 " devours the water of the ocean," causing it to throw off the 
 vapours which are condensed into rain and snow. The word is 
 also written VaJava and BacZava. See Aurva. * 
 
 V AH ANA. 'A vehicle.' Most of the gods are represented as 
 having animals as their vahanas. Brahma has the Hansa, swan 
 or goose ; Vishmi has Garurfa, half eagle, half man ; /Siva, the 
 
VAHNI— VAIROCHANA . 
 
 33i 
 
 Lull Nandi ; Indra, an elephant ; Yama, a buffalo ; Karttikeya, 
 a peacock ; Kama-deva, the marine monster Makara, or a parrot : 
 Agni, a ram; Yaruwa, a fish; Ganesa, a rat; Yayu, an antelope; 
 #ani, or Saturn, a vulture ; Durga, a tiger. 
 VAHNL Fire. See Agni. 
 
 YAHUKA. ' Charioteer.' A name and office assumed by 
 Nala in his time of disguise. 
 
 YAIBHOJAS. The Maha-bharata says, " The descendants of 
 Druhyu are the Yaibhojas." " A people unacquainted with the 
 use of cars or beasts of burthen, and who travel on rafts ; they 
 have no kings." — Wilson. 
 
 YAIBHEA J A. A celestial grove ; the grove of the gods on 
 Mount Suparswa, west of Meru. 
 
 YAIDARBHA. Belonging to the country of Yidarbha or 
 Birar. The people of that country. 
 
 YAIDEHA. Belonging to the country of Yideha or Tirhoot, 
 &c. The king the people of the country. Janaka was called 
 Yaideha and Sita was Yaidehi. 
 
 YAIDYA-NATHA. < Lord of physicians.' A title of Siva. 
 Name of one of the twelve great Lingas. See Linga. 
 
 YAIJAYAISTTA. The palace or the banner of Indra. 
 
 YAIJAYANTI. 1. The necklace of Yishmi, composed of five 
 precious gems, pearl, ruby, emerald, sapphire, and diamond; it 4 4 is 
 the aggregate of the five elemental rudiments." 2. A law-book 
 current in the south. It is a commentary by JSTanda Pawcftta on 
 the Yishrai Smnti. 
 
 YAIKAETTANA. A name of Kama from his putative 
 father, Yikarttana, the sun. 
 
 YAIKTXNTHA. The paradise of Yisrmu, sometimes de- 
 scribed as on Mount Meru, and at others as in the Northern 
 Ocean. It is also called Yaibhra. Yishmi himself is sometimes 
 designated by this term. 
 
 YAINATEYA. A name of Yishmi's bird Garuda. 
 
 YAIRAJ. Manu the son of Yiraj. 
 
 YAIRAJAS. Semi-divine beings or Manes unconsumable by 
 fire, who dwell in Tapo-loka, but are capable of translation to 
 Satya-loka. The Kasi-khawrfa explains this term as the Manes 
 of "ascetics, mendicants, anchorets, and penitents, who have 
 completed a course of rigorous austerities." See Pitns. 
 
 YAIROCHANA. A name of Bali. 
 
33 2 VAISALI—VAJRA. 
 
 VALVAL! A city founded by Yisala, son of Tnnabindu. 
 This is " a city of considerable renown in Indian tradition, but 
 its site is a subject of some uncertainty." It was a celebrated 
 place among tbe Buddhists, and would seem to have been situated 
 on the left bank of the Ganges. General Cunningham places 
 it about 2 7 miles north of Patna. It is frequently confounded 
 with Yisala, i.e., Ujjayini. 
 
 YALSAMPAYANA. A celebrated sage who was the original 
 teacher of the Black Yajur-veda. He was a pupil of the great 
 Yyasa, from whom he learned the Maha-bharata, which he after- 
 wards recited to King Janamejaya at a festival. The Hari-vansa 
 is also represented as having been communicated by him. 
 
 VALSESHIKA. The Atomic school of philosophy. See 
 Darsana, 
 
 YALSftAYANA. Patronymic of Kuvera. 
 
 YALSWANARA. A name by which Agni is occasionally 
 known in the i?ig-veda. , 
 
 YAI$YA. The third or trading and agricultural caste. See 
 Yarna. 
 
 YAITANA SUTRA. The ritual of the Atharva-veda. The 
 text has been published by Dr. Garbe. 
 
 YAITARAYI. * (The river) to be crossed,' that is, the river 
 of hell, which must be crossed before the infernal regions can 
 be entered. This river is described as being filled with blood, 
 ordure, and all sorts of filth, and to run with great impetuosity. 
 A second river stated by the Maha-bharata to be in the country 
 of the Kalingas ; it must be the river of the same name (vulg. 
 " Byeturnee ") somewhat higher up in Cuttack. 
 
 YAIYASWATA. Name of the seventh Manu ; he was son 
 of Surya and father of Ikshwaku, the founder of the Solar race 
 of kings. 
 
 YAJASAKEYl-SANHITA. The body of hymns forming 
 the White Yajur-veda. See Yeda. 
 
 YAJIK A priest of the White Yajur-veda. 
 
 YAJRA. i. The thunderbolt of Indra, said to have been 
 made of the bones of the ifehi Dadhichi. It is a circular 
 weapon, with a hole in the centre, according to so*me, but others 
 represent it as consisting of two transverse bars. It has many 
 names: — Asani, Abhrottha, ' sky-born;' Bahu-dara, 'much cleav- 
 ing;' Bhidira or Chhidaka, £ the splitter;' Dambholi and Jasuri, 
 
VA JRA-NABHA— VAMA -DE VA. 
 
 333 
 
 ' destructive ; ' Hradin, 'roaring;' Kulisa, 'axe;' Pavi, 'pointed;' 
 Phena-vahin, c foam-bearing; Sha£-kona, 'hexagon;' £ambhaand 
 Swaru. 2. Son of Aniruddha. His mother is sometimes said 
 to be Aniruddha's wife Su-bhadra, and at others the Daitya 
 princess Usha. Krishna just before his death made him king 
 over the Yadavas at Indra-prastha. See the next. 
 
 VAJKA-NABHA. The celebrated chakra (discus) of Krishna. 
 According to the Maha-bharata it was given to him by Agni for 
 his assistance in defeating Indra and burning the Khan^ava forest. 
 
 YAK A. ' A crane.' A great Asura who lived near the city 
 of Eka-chakra, and forced the Kaja of the place to send him 
 daily a large quantity of provisions, which he devoured, and 
 not only the provisions, but the men who carried them. Under 
 the directions of Kunti, her son Bhima took the provisions, and 
 when the demon struck him, a terrific combat followed ; each 
 one tore up trees by the roots and belaboured the other, till 
 BhTma seized the demon by the legs and tore him asunder. 
 Kuvera is sometimes called by this name. 
 
 VALA-KHILYAS. i. Eleven hymns of an apocryphal or 
 peculiar character interpolated in the Big- veda. 2. " Pigmy 
 sages no bigger than a joint of the thumb, chaste, pious, resplen- 
 dent as the rays of the sun." So described by the Vishnu 
 Purana, which says that they were brought forth by Samnati 
 (humility), wife of Kratu, and were 60,000 in number. They are 
 ab^e to fly swifter than birds. The Big-Yeda says that they sprang 
 from the hairs of Prajapati (Brahma). They are the guards of 
 the chariot of the sun. They are also called Kharwas. Wilson 
 says " they are not improbably connected with the character of 
 Daumling, Thaumlin, Tamlane, Tom-a-lyn, or Tom Thumb." 
 
 VALMlKI. The author of the Eamayana, which he in Vedic 
 phrase is said to have "seen." He himself is represented as 
 taking part in some of the scenes he describes. He received 
 the banished Sita into his hermitage at Chitra-ku^a, and edu- 
 cated her twin sons Kusa and Lava. " Tradition has marked a 
 hill in the district of Banda in Bundlekand as his abode." The 
 invention of the sloka is attributed to him, but it cannot be his, 
 because the metoe is found in the Vedas. 
 
 VAMACHAElS. Followers of the left-hand sect. See Tantra. 
 
 VAMA-DEVA. 1. A Vedic jRishi, author of many hymns. 
 In one of his hymns he represents himself as speaking before his 
 
334 
 
 VAMANA— VANS A. 
 
 birth, saying, " Let me not come forth by this path, for it is 
 difficult (of issue) : let me come forth obliquely from the side." 
 Sayawa, the commentator, says in explanation, " The ifehi 
 Yama-deva, whilst yet in the womb, was reluctant to be born in 
 the usual manner, and resolved to come into the world through 
 his mother's side. Aware of his purpose, the mother prayed to 
 Aditi, who thereupon came with her son Indra to expostulate 
 with the i^ishi." [This story accords with that told by the 
 Buddhists of the birth of Buddha.] In the same hymn Yama- 
 deva says, " In extreme destitution I have cooked the entrails of 
 a dog," and Manu cites this to show that a man is not rendered 
 impure even by eating the flesh of dogs for the preservation of 
 his life. In another hymn he says, "As a hawk I came forth 
 with speed ; " and a commentator explains, " Having assumed 
 the form of a hawk, he came forth from the womb by the power 
 of Yoga, for he is considered to have been endowed with divine 
 knowlege from the period of his conception." 2. A Yedic sage 
 mentioned in the Maha-bharata as possessor of two horses of 
 marvellous speed called Yamyas. 3. A name of /Siva ; also of 
 one of the Eudras. 
 
 YAM ANA. The dwarf incarnation of Yislmu. See Ava- 
 tara. 
 
 YAMAHA PUEAYA. "That in which the four-faced 
 Brahma taught the three objects of existence, as subservient to 
 the greatness of Tri-vikrama (Yish^u), which treats also of i&e 
 $iva kalpa, and which consists of 10,000 stanzas, is called the 
 Yamana Purawa." It contains an account of the dwarf incarna- 
 tion of Yislmu, and "extends to about 7000 stanzas, but its 
 contents scarcely establish its claim to the character of a Pura^a." 
 " It is of a more tolerant character than the (other) Pura^as, and 
 divides its homage impartially between $iva and Yislmu with 
 tolerable impartiality. It has not the air of any antiquity, and 
 its compilation may have amused the leisure of some Brahman 
 of Benares three or four centuries ago." — Wilson. 
 
 YAXA-PEASTHA. < A dweller in the worlds.' A Brahman 
 in the third stage of his religious life, passing his time as an 
 anchorite in the wood?. See Brahman. • 
 
 YAKA-CHAEAS (mas.), YANE - CHAElS (fern.). Wan- 
 derers of the woods. Fauns, Dryads, or sylvan guardians. 
 
 YANSA. A race or family. Lists of the Bkhis or successive 
 
VANS A-BRAHM ANA— VARKSHI. 
 
 335 
 
 teachers of trie Vedas which are found attached to some of the 
 Brahmawas are called Yansas. 
 
 YANSA-BRAHMAiVA. The eighth Brahmarca of the Sama- 
 veda. It has been edited by BurnelL 
 
 YAPUSHMAT. A man who killed King Marutta of the 
 Solar race. Dama, son or grandson of Marutta, in retaliation 
 killed Yapushmat. With his blood he made the funeral offer- 
 ings to the Manes of Marutta, and with the flesh he fed the 
 Brahmans who were of Rakshasa descent. 
 
 YARA-DA. ' Bestower of boons.' A name of Devi, also of 
 SaraswatL 
 
 YARAHA. The boar incarnation of Yisrmu. See Avatara. 
 YARAHA-KALPA. The present kalpa or year of Brahma. 
 See Kalpa. 
 
 YARAHA MIHlRA. An astronomer who was one of " the 
 nine gems" of the court of Yikramaditya. (See Nava-ratna. ) 
 He was author of Bnhat-sanhita and BHhaj-jataka. His death 
 is placed in Saka 509 (a.d. 587). 
 
 YARAHA PUR AAA. "That in which the glory of the 
 great Yaraha is predominant, as it was revealed to Earth by 
 Yisrmu, in connexion, wise Munis, with the Manava kalpa, and 
 which contains 24,000 verses, is called the Yaraha Purawa ; " 
 but this description differs so from the Pura?za which bears the 
 name in the present day, that Wilson doubts its applying to it. 
 Xhe known work " is narrated by Yisrmu as Yaraha, or in the 
 boar incarnation, to the personified Earth. Its extent, how- 
 ever, is not half that specified, little exceeding 10,000 stanzas. 
 It furnishes also itself evidence of the prior currency of some 
 other work similarly denominated. " " It may perhaps be 
 referred to the early part of the twelfth century." 
 
 YARAYASl. The sacred city of Benares ; also called Kasi. 
 
 Y AR AY" AY AT A. The city in which the PawZavas dwelt in 
 exile. 
 
 YARARUCHI. A grammarian who is generally supposed to 
 be one with Katyayana (q.v.). There was another Yararuchi who 
 was one of " the nine gems " at the court of Yikramaditya. 
 
 YARDDHA-KSHATRI. A patronymic of Jayad-ratha. 
 
 YARKSHl. Daughter of a sage, who is instanced in the 
 Maha-bharata as being a virtuous woman, and wife of ten 
 husbands. 
 
336 
 
 VARNA— VARUNA. 
 
 YABYA. c Class or caste.' The Chatur-varmi, or four castes, 
 as found established in the code of Manu, are — 
 
 1. Brahman. The sacerdotal and learned class, the members 
 of which may be, but are not necessarily priests. 
 
 2. Kshatriya. The regal and warrior caste. 
 
 3. Vaisya. Trading and agricultural caste. 
 
 4. $Mra. Servile caste, whose duty is to serve the other 
 three. 
 
 The first three castes were called dwi-ja, " twice born or rege- 
 nerate," from their being entitled to investiture with the sacred 
 thread which effects a second birth. The Brahmans maintain 
 that their caste alone remains, that the other three have been 
 lost or degraded, and it is generally believed that there are no 
 pure Kshatriyas or Yaisyas now existing. The numerous castes 
 which have sprung up from the intercourse of people of different 
 castes or from other causes are called Yama-sankara, 6 mixed 
 castes.' 
 
 VAKSHA. A region. Nine varshas are enumerated as 
 situated between the great mountain ranges of the earth : — (1.) 
 Bharata-varsha, India ; (2.) Kim-purusha or Kin-nara ; (3.) 
 Hari; (4.) Ramyaka; (5.) Hiraw-maya; (6.) Uttara-kuru ; 
 (7.) Ilavnta ; (8.) Bhadraswa ; (9.) Ketu-mala. 
 
 YARSHiVEYA. A name of Knsh/ia as a descendant of 
 Ynshra. Name of King Nala's charioteer. 
 
 YARTTIKAS. Supplementary rules or notes to the grar% 
 mar of Pacini by later grammarians, as Katyayana, Patanjali, 
 &c. Katyayana is the chief of these annotators, and is called 
 Yarttika-kara, 'the annotator.' 
 
 YARUYA. Similar to Ovpavog. 1 The universal encom- 
 passer, the all-embracer. ? One of the oldest of the Yedic deities, 
 a personification of the all-investing sky, the maker and up- 
 holder of heaven and earth. As such he is king of the universe, 
 king of gods and men, possessor of illimitable knowledge, the 
 supreme deity to whom especial honour is due. He is often 
 associated with Mitra, he being the ruler of the night and Mitra 
 of the day ; but his name frequently occurs alone, that of Mitra 
 only seldom. In later times he was chief amcmg the lower 
 celestial deities called Adityas, and later still he became a sort of 
 Neptune, a god of the seas and rivers, who rides upon the 
 Makara. This character he still retains. His sign is a fish. 
 
VARUNA. 
 
 337 
 
 He is regent of the west quarter and of one of the Nakshatras 
 or lunar mansions. According to the Maha-bharata he was son 
 of Kardama and father of Pushkara. The Maha-bharata relates 
 that he carried off Bhadra, the wife of Utathya (q.v.), a Brah- 
 man, but Utathya obliged him to submit and restore her. He 
 was in a way the father of the sage Vasishftia (q.v.). In the 
 Vedas, Varu?*a is not specially connected with water, but there 
 are passages in which he is associated with the element of water 
 both in the atmosphere and on the earth, in such a way as may 
 account for the character and functions ascribed to him in the 
 later mythology; 
 
 Dr. Muir thus sums up in the words of the hymns the func- 
 tions and attributes of Varcma : — " The grandest cosmical func- 
 tions are ascribed to Varuwa. Possessed of illimitable resources 
 (or knowledge), this divine being has meted out (or fashioned) 
 and upholds heaven and earth, he dwells in all worlds as sove- 
 reign ruler j indeed the three worlds are embraced within him. 
 He made the golden and revolving sun to shine in the firma- 
 ment. The wind which resounds through the atmosphere is his 
 breath. He has opened out boundless paths for the sun, and 
 has hollowed out channels for the rivers, . which flow by his com- 
 mand. By his wonderful contrivance the rivers pour out their 
 waters into the one ocean but never fill it. His ordinances are 
 fixed and unassailable. They rest on him unshaken as on a 
 mountain. Through the operation (of his laws) the moon walks 
 in brightness, and the stars which appear in the nightly sky 
 mysteriously vanish in daylight. Neither the birds flying in 
 the air, nor the rivers in their ceaseless flow can attain a know- 
 ledge of his power or his wrath. His messengers behold both 
 worlds. He knows the flight of birds in the sky, the paths of 
 ships on the ocean, the course of the far-travelling wind, and be- 
 holds all the things that have been or shall be done. ~No creature 
 can even wink without him. He witnesses men's truth and false- 
 hood. He instructs the Bishi Yasish/ha in mysteries ; but his 
 secrets and those of Mitra are not to be revealed to the foolish. " 
 "He has unlimited control over the destinies of mankind. He 
 has a hundred thousand remedies, and is supplicated to show his 
 wide and deep benevolence and drive away evil and sin, to untie 
 sin like a rope and remove it. He is entreated not to steal away, 
 but to prolong life, and to spare the suppliant who daily trans- 
 
33^ 
 
 VA R UNA —VAR UNANI. 
 
 gresses his laws. In many places mention is made of the bonds 
 or nooses with which he seizes and punishes transgressors. 
 Mitra and Varuna conjointly are spoken of in one passage as 
 "being barriers against falsehood, furnished with many nooses, 
 which the hostile mortal cannot surmount ; and, in another 
 place, Indra and Varuwa are described as binding with bonds 
 not formed of rope. On the other hand, Varuwa is said to be 
 gracious even to him who has committed sin. He is the wise 
 guardian of immortality, and a hope is held out that he and 
 Yama, reigning in blessedness, shall be beheld in thB next world 
 by the righteous. " 
 
 " The attributes and functions ascribed to Varu?ia impart to 
 his character a moral elevation and sanctity far surpassing that 
 attributed to any other Vedic deity." 
 
 The correspondence of Varuwa with Ouranos has been already 
 noted, but u the parallel will not hold in all points. There is 
 not in the Yedic mythology any special relation between 
 Yaruwa and Pnthivi (the earth) as husband and wife, as there 
 is between Ouranos and Gaia in the theogony of Hesiod ; nor is 
 Varuwa represented in the Yeda, as Ouranos is by the Greek 
 poet, as the progenitor of Dyaus (Zeus), except in the general 
 way in which he is said to have formed and to preserve heaven 
 and earth" (Muir's Texts, v. 58). Manu also refers to Yaruwa 
 as "binding the guilty in fatal cords." 
 
 In the Pura^as, Yaru^a is sovereign of the waters, and on<& 
 of his accompaniments is a noose, which the Yedic deity also 
 carried for binding offenders : this is called Naga-pasa, Pula- 
 kanga, or Viswa-jit. His favourite resort is Pushpa-giri, i flower 
 mountain, ' and his city Vasudha-nagara or Sukha. He also 
 possesses an umbrella impermeable to water, formed of the hood 
 of a cobra, and called Abhoga. The Vishmi Pura^a mentions 
 an incident which shows a curious coincidence between Yanma 
 and Neptune. At the marriage of the sage iftchika, Varum 
 supplied him with the thousand fleet white horses which the 
 bride's father had demanded of him. Yarumi is also called 
 Prachetas, Ambu-raja, Jala-pati, Kesa, ' lord of the waters ; > 
 Ud-dama, ' the surrounder ; ' Pasa-bhnt, ( the noose-carrier ; ' 
 Yiloma, Yari-loma, ' watery hair ; ' Yada/i-pati, ' king of aquatic 
 animals. His son is named Agasti. 
 
 YAKUiVANl, VARUM. Wife of Yarurca and goddess of 
 
VASA VA -DA TTA — VASISHTHA. 
 
 wine. She is said to have sprung from the churning of the 
 ocean. The goddess of wine is also called Mada and Sura. 
 
 VASANTA. Spring and its deified personification. 
 
 VASANTA-SENA. The heroine of the drama called Mnch- 
 chhakaft, 6 the toy cart. ' 
 
 VASAVA-DATTA. A princess of TJjjayini, who is the heroine 
 of a popular story by •Subandhu. The work has been printed 
 by Dr. F. Hall in the Bibliotheca Indica. He considers it to have 
 been written early in the seventh century. See Udayana. 
 
 VASISHTHA. < Most wealthy.' A celebrated Yedic sage 
 to whom many hymns are ascribed. According to Manu he 
 was one of the seven great i^'shis and of the ten Prajapatis. 
 There was a special rivalry between him and the sage Viswa- 
 mitra, who raised himself from the Kshatriya to the Brahman 
 caste. Vasish/ha was the possessor of a " cow of plenty," called 
 Nandini, who had the power of granting him all things (yasu) 
 he desired, 'hence his name. A law-book is attributed to him, 
 or to another of the same name. Though Vasish/ha is classed 
 among the Prajapatis who sprang from Brahma, a hymn in the 
 i^ig-veda and the commentaries thereon assign him a different 
 origin, or rather a second birth, and represent him and the sage 
 Agastya to have sprung from Mitra and Yaru^a. The hymn says, 
 " Thou, 0 Vasisbiha, art a son of Mitra and Yaru^a, born a Brah- 
 man from the soul of Urvasi. All the gods placed in the vessel 
 %hee the drop which had fallen through divine contemplation." 
 The comment on this hymn says, "When these two Adityas 
 (Mitra and Yaruwa) beheld the Apsaras Urvas! at a sacrifice their 
 seed fell from them. ... It fell on many places, into a jar, into 
 water, and on the ground. The Muni Yasish/ha was produced 
 on the ground, while Agastya was born in the jar." 
 
 There is a peculiar hymn attributed to Vasishiha in the Rig- 
 veda (Wilson, iv. 12 1), beginning "Protector of the dwelling," 
 which the commentators explain as having been addressed by 
 him to a house-dog which barked as he entered the house of 
 Varurai by night to obtain food after a three days' fast. By it 
 the dog was appeased and put to sleep, 6 ' wherefore these verses 
 are to be recited on similar occasions by thieves and burglars." 
 
 In the same Yeda and in the Aitareya Brahmawa, Vasishiha 
 appears as the family priest of King Sudas, a position to which 
 his rival Viswamitra aspired. This is amplified in the Mali a- 
 
34o 
 
 VASISHTHA. 
 
 \ 
 
 bharata, where he is not the priest of Sudas but of his son 
 Kalmasha-pada, who bore the patronymic Saudasa. It is said 
 that his rival Yiswamitra was jealous, and wished to have this 
 office for himself, but the king preferred Vasishftia. Yasishftia 
 had a hundred sons, the eldest of whom Was named $aktri. 
 He, meeting the king in the road, was ordered to get out of the 
 way ; but he civilly replied that the path was his, for by the 
 law a king must cede the way to a Brahman. The king struck 
 him with a whip, and he retorted by cursing the king to be- 
 come a man-eater. Viswamitra was present, but invisible, and 
 he maliciously commanded a man-devouring Eakshasa to enter 
 the king. So the king became a man-eater, and his first victim 
 was $aktri. The same fate befell all the hundred sons, and 
 Yasishftia's grief was boundless. He endeavoured to destroy 
 himself in various ways. He cast himself from the top of 
 Mount Meru, but the rocks he fell upon were like cotton. He 
 passed through a burning forest without harm. 'He threw 
 himself into the sea with a heavy stone tied to his neck, but the 
 waves cast him on dry land. He plunged into a river swollen 
 by rain, but although he had bound his arms with cords, the 
 stream loosened his bonds and landed him unbound (yipam) on 
 its banks. From this the river received the name of Yipasa 
 (Byas). He threw himself into another river full of alligators, 
 but the river rushed away in a hundred directions, and was con- 
 sequently called #ata-dru (Sutlej). Finding that he could not 
 kill himself, he returned to his hermitage, and was met in the 
 wood by King Kalmasha-pada, who was about to devour him, 
 but Yasishiha exorcised him and delivered him from the curse 
 he had borne for twelve years. The sage then directed the king 
 to return to his kingdom and pay due respect to Brahmans. 
 Kalmasha-pada begged Yasish/ha to give him offspring. He 
 promised to do so, and " being solicited by the king to beget 
 an heir to the throne, the queen became pregnant by him and 
 brought forth a son at the end of twelve years." 
 
 Another legend in the Maha-bharata represents Viswamitra 
 as commanding the river Saraswati to bring Yasish/ha, so that 
 he might kill him. By direction of Yasish/ha the river obeyed 
 the command, but on approaching Yiswamitra, who stood ready 
 armed, it promptly carried away Yasishftia in another direction. 
 
 The enmity of Yasishftia and Yiswamitra comes out very 
 
VASISHTHA. 
 
 34r 
 
 strongly in the Kamaya??a. Yiswamitra ruled the earth for 
 many thousand years as king, but he coveted the wondrous cow 
 of plenty which he had seen at Yasish/ha's hermitage, and 
 attempted to take her away by force. A great battle followed 
 between the hosts of King Yiswamitra and the warriors pro- 
 duced by the cow to support her master. A hundred of Yiswa- 
 mitra's sons were reduced to ashes by the blast of Yasish/ha's 
 mouth, and Yiswamitra being utterly defeated, he abdicated and 
 retired to the Himalaya. The two met again after an interval 
 and fought in single combat. Yiswamitra was again worsted by 
 the Brahmanical power, and " resolved to work out his own ele- 
 vation to the Brahmanical order," so as to be upon an equality 
 with his rival. He accomplished his object and became a priest, 
 and Yasishiha suffered from his power. The hundred sons of 
 Yasishiha denounced Yiswamitra for presuming, though a 
 Kshatriya, to act as a priest. This so incensed Yiswamitra that 
 he " by a jcurse doomed the sons of YasisMha to be reduced to 
 ashes and reborn as degraded outcasts for seven hundred births." 
 Eventually, " Yasish/ha, being propitiated by the gods, became 
 reconciled to Yiswamitra, and recognised his claim to all the 
 prerogatives of a Brahman Bishi, and Yiswamitra paid all hon- 
 our to Yasishiha. 
 
 A legend in the Yishmi Purawa represents Yasish/ha as being 
 requested by Nimi, a son of Ikshwaku, to officiate at a sacrifice 
 9 which was to last for a thousand years. The sage pleaded a 
 prior, engagement to Indra for five hundred years, but offered to 
 come at the end of that period. The king made no remark, 
 and Yasishiha, taking silence as assent, returned as he had 
 proposed. He then found that Nimi had engaged the Bishi 
 Gautama to perform the sacrifice, and this so angered him that 
 he cursed the king to lose his corporeal form. Mmi retorted 
 the curse, and in consequence " the vigour of Yasish/ha entered 
 into the vigour of Mitra and Yaruwa. Yasishiha, however, 
 received from them another body when their seed had fallen 
 from them at the sight of Urvasi." 
 
 In the Marka?z<feya Purawa he appears as the family priest of 
 Haris-chandra. He was so incensed at the treatment shown to 
 that monarch by Yiswamitra, that he cursed that sage to be 
 transformed into a crane. His adversary retorted by dooming 
 him to become another bird, and in the forms of two monstrous 
 
342 VASISH THA— VASU-DE VA. 
 
 birds they fought so furiously that the course of the universe 
 was disturbed, and many creatures perished. Brahma at length 
 put an end to the conflict by restoring them to their natural 
 forms and compelling them to be reconciled. 
 
 According to the Vishnu Pur ana, Yasishftia had for wife 
 Urja, one of the daughters of Daksha, and by her he had seven 
 sons. The Bhagavata Purawa gives him Arundhati for wife. 
 The Yishrai Purawa also makes him the family priest " of the 
 house of Ikshwaku ; " and he was not only contemporary with 
 Ikshwaku himself, but with his descendants down to the sixty- 
 first generation. " Yasishiha, according to all accounts (says 
 Dr. Muir), must have been possessed of a vitality altogether 
 superhuman," for it appears that the name Yasishftia is " used 
 not to -denote merely a person belonging to a family so called, 
 but to represent the founder of the family himself as taking 
 part in the transactions of many successive ages." 
 
 "It is clear that Yasishflia, although he is frequently designated 
 in post-vedic writings as a Brahman, was, according to some 
 authorities, not really such in any proper sense of the word, as 
 in the accounts which are given of his birth he is declared to 
 have been either a mind-born son of Brahma, or the son of 
 Mitra and Yaruna and the Apsaras Urvasi, or to have had some 
 other supernatural origin" (Muir, i. 337). Vasishiha's descen- 
 dants are called Yasishflias and Yashkalas. 
 
 YASTOSH-PATI. ' House protector.' One of the later gods* 
 of the Yeda, represented as springing from Brahma's dalliance 
 with his daughter. He was the protector of sacred rites and 
 guardian of houses. 
 
 VASU. The Yasus are a class of deities, eight in number, 
 chiefly known as attendants upon Indra. They seem to have 
 been in Yedic times personifications of natural phenomena. 
 They are Apa (water), Dhruva (pole-star), Soma (moon), Dhara 
 (earth), Anila (wind), Anala (fire), Prabhasa (dawn), and Pra- 
 tyusha (light). According to the Ramaya?ia they were children 
 of Aditi. 
 
 YASU-DEYA. Son of /Sura, of the Yadava branch of the 
 Lunar race. He was father of Krishna, and Kunti, the mother 
 .of the Pa^ffava princes, was his sister. He married seven 
 daughters of Ahuka, and the youngest of them, Devaki, was the 
 mother of Krishna. After the death of Krishna, and Bala- 
 
VASU- DE VA— VA YU. 
 
 343 
 
 .. rama he also died, and four of his wives burnt themselves with 
 his corpse. So says the Maha-bharata, but according to the 
 Vishmi Purawa he and Devaki and Kohmi burnt themselves at 
 Dwaraka. He received the additional name of Anaka-dundubhi, 
 because the gods, conscious that he was to be the putative 
 father of the divine Knshwa, sounded the drums of heaven at 
 his birth. He was also called Bhu-kasyapa and Dundu, ' drum.' 
 
 VASU-DEVA. A name of Krishna, derived from that of his 
 father, Yasu-deva ; but as that is incompatible with his claims 
 to divinity, the Maha-bharata explains that he is so called " from 
 his dwelling (vasandt) in all beings, from his issuing as a Yasu 
 from a divine womb." The name was assumed by an impostor 
 named Pauworaka, who was killed by Knsh/ia. See Paim^raka. 
 
 VASUKI. King of the Nagas or serpents who live in Patala. 
 He was used by the gods and Asuras for a coil round the moun- 
 tain Mandara at the churning of the ocean. See A^esha. 
 
 VASU-tfENA. A name of Karwa, 
 
 VAT A. 6 Wind.' Generally the same as Yayu, but the 
 name is sometimes combined in the Yeda with that of Parjanya, 
 and Parjanya-vata and Yayu are then mentioned distinctively. 
 
 VAT API. Vatapi and Ilwala, two Eakshasas, sons either of 
 Hrada or Viprachitti. They are mentioned in the Eamayana 
 as dwelling in the Dawrfaka forest. Vatapi assumed the form 
 of a ram which was offered in sacrifice and afterwards eaten by 
 # Brahmans. Ilwala then called upon him to come forth, and 
 accordingly he tore his way out of the stomachs of the Brah- 
 mans. He tried the same trick upon Agastya, but that austere 
 sage ate and digested him. Ilwala, as before, called his brother 
 to come forth, and assaulted the sage, who told him that his 
 brother would never return. Then Ilwala was burnt up by fire 
 from the eyes of Agastya. The Maha-bharata's story varies 
 slightly. 
 
 VA7A.-VASIK ' Dwelling in fig-trees ' (rata). Yakshas. 
 
 VATSA, VATSA-KAJA. King of Yatsa, the capital of 
 which was Kausambi. A title of the prince Udayana. There 
 are many persons named Yatsa. 
 
 VATS Y AY AN A. A sage who wrote upon erotic subjects, 
 and was author of the Kama-sutras and Nyaya-bhasha, He is 
 also called Malla-naga. 
 
 VAYU. * Air, wind.' The god of the wind, Eolus. In the 
 
344 
 
 VAYU—VEDA. 
 
 Vedas he is often associated with Indra, and rides in the same 
 car with him, Indra being the charioteer. The chariot has a 
 framework of gold which touches the sky, and is drawn by a 
 thousand horses. There are not many hymns addressed to him. 
 According to the Mrukta there are three gods specially con- 
 nected with each other. " Agni, whose place is on earth ; 
 Yayu or Indra, whose place is in the air ; and Surya, whose 
 place is in the heaven." In the hymn Purusha-sukta Yayu is 
 said to have sprung from the breath of Purusha, and in another 
 hymn he is called the son-in-law of Twashin. He is regent of 
 the north-west quarter, where he dwells. 
 
 According to the Vishnu Purawa he is king of the Gandhar- 
 vas. The Bhagavata Purafia relates that the sage Narada in- 
 cited the wind to break down the summit of Mount Meru. He 
 raised a terrible storm which lasted for a year, but Yishmi's bird, 
 Garurfa, shielded the mountain with his wings, and all the 
 blasts of the wind-god were in vain. Narada then told him 
 to attack the mountain in Garurfa's absence. He did so, and 
 breaking off the summit of the mountain, he hurled it into the 
 sea, where it became the island of Lanka (Ceylon). 
 
 Yayu is the reputed father of Bhinia and of Hanumat, and he 
 is said to have made the hundred daughters of King Kusanabha 
 crooked because they would not comply with his licentious 
 desires, and this gave the name Kanya-kubja, ' hump-backed 
 damsel/ to their city. 
 
 Other names of Yayu (wind) are Anila, Marut, Pavana Yata, 
 Gandha-vaha, ' bearer of perfumes ; ? Jala-kantara, 6 whose gar- 
 den is water ; ' Sada-gata, Satata-ga, 6 ever moving/ &c. 
 
 YAYU PURAYA. cl The Pura?za in which Yayu has de- 
 clared the laws of duty, in connection with the Sweta kalpa, 
 and which comprises the Mahatmya of Rudra, is the Yayu 
 Pura^a ; it contains twenty-four thousand verses. " No MS. con- 
 taining this number of verses has yet been discovered, but there 
 are indications of the work being imperfect. The Purawa is 
 divided into four sections, the first beginning with the creation, 
 and the last treating of the ages to come. It is devoted to the 
 praise of Siva,, and is connected with the #iva Purawa* for when 
 one of them is given in a list of Pura^as the other is omitted. 
 
 YEDA. Root, vid, 6 know/ ' Divine knowledge. ' The Yedas 
 are the holy books which are the foundation of the Hindu reli- 
 
VEDA. 
 
 345 
 
 gion. They consist of hymns written in an old form of Sanskrit, 
 and according to the most generally received opinion they were 
 composed between 1500 and 1000 b.c. But there is no direct 
 evidence as to their age, and opinions about it vary considerably. 
 Some scholars have thought that the oldest of the hymns may 
 be carried back a thousand years farther. It seems likely that 
 some of the hymns were composed before the arrival of the 
 Aryan immigrants in India, and there is no doubt that the hymns 
 vary greatly in age and spread over a very considerable period. 
 
 There are various statements as to the origin of the Yedas. 
 One is that the hymns emanated like breath from Brahma, the 
 soul of the universe. It is agreed that they were revealed orally 
 to the iiishis or sages whose names they bear ; and hence the 
 whole body of the Yeda is known as #ruti, £ what was heard.' 
 
 The Yedas are now four in number : — (1.) Big, (2.) Yajur, 
 (3.) Sama, (4.) Atharva • but the Atharva is of comparatively 
 modern origin. The other three are spoken of by Manu as the 
 " three Yedas," and are said by him to have been " milked out, 
 as it were," from fire, air, and the sun. In reality the i?ig-veda 
 is the Yeda, the original work ; for the Yajur and the Sama are 
 merely different arrangements of its hymns for special purposes. 
 
 Each Yeda is divided into two parts, Mantra and Brahma^a. 
 The Mantra, or ' instrument of conveying thought/ consists of 
 prayer and praise embodied in the metrical hymns. The Brah- 
 snawa, a collective term for the treatises called Brahmawas, is of 
 later date than the Mantra. It is written in prose, and contains 
 liturgical and ritualistic glosses, explanations, and applications of 
 the hymns illustrated by numerous legends. To the Brahma?ias 
 are added the Ara^yakas and Upanishads, mystical treatises in 
 prose and verse, which speculate upon the nature of spirit and 
 of God, and exhibit a freedom of thought and speculation which 
 was the beginning of Hindu philosophy. All the Yedic writings 
 are classified in two great divisions, exoteric and esoteric: the 
 Karma-kawrfa, 'department of works,' the ceremonial ; and the 
 Jnana-kaw^a, 6 department of knowledge. ' The hymns and prayers 
 of the Mantra come under the first, the philosophical specula- 
 tions of the* Brahmawas, and especially of the Upanishads, under 
 the second division. All are alike $ruti or revelation. See 
 Brahmawa, Upanishad, &c. 
 
 The Mantra or metrical portion is the most ancient, and the 
 
346 
 
 VEDA. 
 
 book or books in which the hymns are collected are called San- 
 hitas. The Big-veda, and the Sama-veda have each one Sanhita • 
 the Yajur-veda has two Sanhitas. 
 
 As before stated, the JSig-veda is the original Veda from 
 which the Yajur and Saman are almost exclusively derived. It 
 consists of 1017 Suktas or hymns, or with eleven additional 
 hymns called Valakhilyas of an apocryphal character, 1028. 
 These are arranged in eight Ash^akas, ' octaves/ or Kha^as, 
 ' sections,' which are again subdivided into as many Adhyayas, 
 'chapters/ 2006 Vargas or ' classes/ 10,417 Pdks or 'verses/ 
 and 153,826 Padas or 'words.' There is another division, which 
 runs on concurrently with this division, in ten Maftrfalas, 
 4 circles ' or ' classes/ and 85 Anuvakas or ' sections.' The total 
 number of hymns is the same in both arrangements. It is a 
 generally received opinion that the hymns of the tenth Mamfala 
 are later in date than the others. 
 
 A few hymns of the iZig-veda, more especially spme of the 
 later hymns in the tenth Ma?wZala, appear to contain some 
 vague, hazy conception of one Supreme Being ; but as a whole 
 they are addressed directly to certain personifications of the 
 powers of nature, which personifications were worshipped as 
 deities having those physical powers under their control. From 
 these powers the Vedic poets invoked prosperity on themselves 
 and their flocks ; they extolled the prowess of these elemental 
 powers in the struggles between light and darkness, warmth and? 
 cold, and they offered up joyous praise and thanksgiving for the 
 fruits of the earth and personal protection. Chief among the 
 deities so praised and worshipped were Agni, Indra, and Surya. 
 More hymns are addressed to Agni (Ignis), 'fire/ than to any other 
 deity, and chiefly in its sacrificial character, though it receives 
 honour also for its domestic uses. Indra was honoured as the 
 god of the atmosphere, who controlled the rains and the dew, 
 so all-important to an agricultural people. Surya, ' the sun/ 
 was 'the source of heat/ but he shared this honour with 
 Agni, the sun being considered a celestial fire. Among the 
 most ancient of the myths was that of Dyaus-pitar, ' heavenly 
 father/ the regent of the sky. Others were Aditi, ''the infinite 
 expanse \ ' Varu^a (Oboavog), ' the investing sky/ afterwards 
 god of the waters ; Ushas (fag), ' the dawn/ daughter of the 
 sky ; the two Aswins, ' twin sons of the sun/ ever young and 
 
VEDA. 
 
 347 
 
 handsome, and riding in a golden car as precursors of the 
 dawn. Pnthivi, ' the broad one/ as the earth was called, re- 
 ceived honour as the mother of all beings. There were also the 
 Maruts or storm-gods, personifications of the wind, the especial 
 foes of Yntra, the spirit of drought and ungenial weather, who 
 was in constant conflict with Indra ; Eudra, the howling, furious 
 god, who ruled the tempest and the storm ; Yama, the god of 
 the dead and judge of departed spirits, also received his meed of 
 reverence ; last, though apparently not least in the estimation of 
 the Aryan worshippers, was Soma, the personification of the fer- 
 mented juice of the plant so named. This exhilarating liquid 
 was alike acceptable to the gods and their worshippers, and many 
 hymns are addressed to it as a deity. 
 
 To each hymn of the i^ig-veda there is prefixed the name of 
 the Bishi to whom it was revealed, as Yasishflia, Yiswamitra, 
 Bharadwaja, and many others ; and these sages are frequently 
 spoken of authors of the hymns bearing their names. It is 
 quite unknown when the hymns were first committed to writing. 
 They were transmitted orally from generation to generation, and 
 continued to be so handed down even after they had been 
 collected and arranged by Krishna Dwaipayana, ' the arranger. 7 
 The oral teaching of the Yedas produced what are called the 
 #akhas or ' schools ' of the Yedas. Different learned men, or 
 bodies of men, became famous for their particular versions of 
 *the text, and taught these versions to their respective pupils. 
 These different versions constitute the Sakhas ; they present, as 
 might be expected, many verbal variations, but no very material 
 discrepancies. 
 
 " The poetry of the itig-veda," says Professor Cowell, " is 
 remarkably deficient in that simplicity and natural pathos or 
 sublimity which we naturally look for in the songs of an early 
 period of civilisation. The language and style of most of the 
 hymns is singularly artificial. . . . Occasionally we meet with 
 fine outbursts of poetry, especially in the hymns addressed to 
 the dawn, but these are never long sustained ; and as a rule we 
 find few grand similes or metaphors." A similar opinion is 
 expressed by Professor Williams, who finds them " to abound 
 more in puerile ideas than in striking thoughts and lofty 
 conceptions." 
 
 The Yajur or second Yeda is composed almost exclusively of 
 
348 
 
 VEDA. 
 
 hymns taken from the Rig, but it contains some prose passages 
 which are new. Many of the hymns show considerable devia- 
 tions from the original text of the Rig. These differences may 
 perhaps be attributable either to an original difference of the 
 traditional text or to modifications required by the ritualistic 
 uses of the Yajur. The Yajur-veda is the priests' office-book, 
 arranged in a liturgical form for the performance of sacrifices. 
 As the manual of the priesthood, it became the great subject of 
 study, and it has a great number of different Sakhas or schools. 
 It has two Sanhitas, one called the Taittiriya Sanhita, the other 
 Vajasaneyi Sanhita, commonly known as the Black and White 
 Yajur. Of these, the former is the more ancient, and seems to 
 have been known in the third century B.C. These Sanhitas 
 contain upon the whole the same matter, but the arrangement 
 is different. The White Yajur is the more orderly and sys- 
 tematic, and it contains some texts which are not in the Black. 
 
 The Sanhita of the Taittiriya or Black Yajur is arranged in 
 7 Kamfcts or books, 44 Prasnas or chapters, 651 Anuvakas or 
 sections, and 21 98 Kawrfikas or pieces, "fifty words as a rule 
 forming a Ka^ika." The Sanhita of the Yajasaneyi or White 
 Yajur is in 40 Adhyayas or chapters, 303 Anuvakas, and 1975 
 Ka^rfikas. 
 
 How the separation into two Sanhitas arose has not been 
 ascertained. It probably originated in a schism led by the sage 
 Yajnawalkya; but if it did not, it produced one, and the 
 adherents of the two divisions were hostile to each other and 
 quarrelled like men of different creeds. In later days a legend 
 was invented to account for the division, which is thus given by 
 the Vislmu and Vayu Purawas : The Yajur-veda, in twenty-seven 
 branches ($akhas), was taught by Vaisampayana to his disciple 
 Yajnawalkya. Vaisampayana had the misfortune to kill his 
 sister's child by an accidental kick, and he then called upon his 
 disciples to perform the appropriate expiatory penance. Yajna- 
 walkya refused to join the " miserable inefficient Brahmans," 
 and a quarrel ensued. The teacher called upon the disciple to 
 give up all that he had learnt from him ; and the disciple, with 
 the same quick temper, vomited forth the Yajur texts which he 
 had acquired, and they fell upon the ground stained with blood. 
 The other pupils were turned into partridges (Tittiri), and they 
 picked up the disgorged texts ; hence the part of the Veda 
 
VEDA. 
 
 349 
 
 which was thus acquired was called Taittiriya and Black. 
 Yajnawalkya sorrowfully departed, and by the performance of 
 severe penances induced the Sun to impart to him those Yajur 
 texts which his master had not possessed. The Sun then 
 assumed the form of a horse (Yajin), and communicated to him 
 the desired texts. The priests of this portion of the Yeda were 
 called Yajins, while the Sanhita itself was called Yajasaneyl, 
 and also White (or bright), because it was revealed by the sun. 
 The statement that Yajnawalkya received this Yeda from the 
 sun is, however, earlier than the Pura?zas, for it is mentioned by 
 the grammarian Katyayana. A more reasonable and intelligible 
 explanation is, that Yajasaneyl is a patronymic of Yajnawalkya, 
 the offspring of Yajasani, and that Taittiriya is derived from 
 Tittiri, the name of a pupil of Yaska's. Weber, the man best 
 acquainted with this Yeda, says, " However absurd this legend 
 (of the Puranas) may be, a certain amount of sense lurks beneath 
 its surface. ., The Black Yajur is, in fact, a motley undigested 
 jumble of different pieces ; and I am myself more inclined to 
 derive the name Taittiriya from the variegated partridge (Tittiri) 
 than from the Bishi Tittiri." Goldstiicker's view is, that the 
 " motley character of the Black Yajur-veda arises from the cir- 
 cumstance that the distinction between the Mantra and Brah- 
 mana portions is not so clearly established in it as in the other 
 Yedas, hymns and matter properly belonging to the Brahmawas 
 feeing there intermixed. This defect is remedied in the White 
 Yajur-veda, and it points, therefore, to a period when the mate- 
 rial of the old Yajur was brought into a system consonant with 
 prevalent theories, literary and ritualistic." 
 
 The Sama-veda Sanhita is wholly metrical. It contains 1549 
 verses, only seventy-eight of which have not been traced to the 
 Big-veda. The readings of the text in this Yeda frequently 
 differ, like those of the Yajur, from the text as found in the 
 Big, and Weber considers that the verses "occurring in the Sama 
 Sanhita generally stamp themselves as older and more original 
 by the greater antiquity of their grammatical forms." But 
 this opinion is disputed. The verses of the Sama have been 
 selected and! arranged for the purpose of being chaunted at the 
 sacrifices or offerings of the Soma. Many of the invocations are 
 addressed to Soma, some to Agni, and some to Indra. The 
 Mantra or metrical part of the Sama is poor in literary and 
 
VEDA. 
 
 historical interest, but its Brahmawas and the other literature 
 belonging to it are full and important. 
 
 There were different sets of priests for each of the three 
 Yedas. Those whose duty it was to recite the Rig-veda, were 
 called Hotris or Barrmchas, and they were required to know the 
 whole Yecla. The priests of the Yajur, who muttered its formu- 
 las in a peculiar manner at sacrifices, were called Adhwaryus, and 
 the chaunters of the verses of the Saman were called Udgatns. 
 
 The Atharva-veda, the fourth Veda, is of later origin than the 
 others. This is acknowledged by the Brahmans, and is proved 
 by the internal evidence of the book itself. It is supposed to 
 date from about the same period as the tenth Ma^ala of the 
 .Kg-veda, and as Manu speaks of only " the three Vedas," the 
 Atharva could hardly have been acknowledged in his time. 
 Professor Whitney thinks its contents may be later than even 
 the tenth Ma?zrf r ala of the Rig, although these two " stand nearly 
 connected in import and origin." There are reasons, for suppos- 
 ing it to have had its origin among the Saindhavas on the banks 
 of the Indus. One-sixth of the whole work is not metrical, 
 " and about one-sixth (of the hymns) is also found among the 
 hymns of the iZig-veda, and mostly in the tenth book of the 
 latter ; the rest is peculiar to the Atharva." The number of the 
 hymns is about 760, and of the verses about 6000. Professor 
 "Whitney, the editor of the Atharva, speaks of it thus : " As to 
 the internal character of the Atharva hymns, it may be saic£ 
 of them, as of the tenth book of the Rig, that they are pro- 
 ductions of another and a later period, and the expressions of a 
 different spirit from that of the earlier hymns in the other 
 Yedas. In the latter, the gods are approached with reverential 
 awe indeed, but with love and confidence also ; a worship is 
 paid them that exalts the offerer of it ; the demons embraced 
 under the general name Bakshasa are objects of horror whom 
 the gods ward off and destroy ; the divinities of the Atharva are 
 regarded rather with a kind of cringing fear, as powers whose 
 wrath is to be deprecated and whose favour curried, for it knows 
 a whole host of imps and hobgoblins, in ranks and classes, and 
 addresses itself to them directly, offering them homage to induce 
 them to abstain from doing harm. The Mantra prayer, which 
 in the older Veda is the instrument of devotion, is here rather 
 the tool of superstition ; it wrings from the unwilling hands 
 
VEDA. 
 
 of the gods the favours which of old their good-will to men in- 
 duced them to grant, or by simple magical power obtains the 
 fulfilment of the utterer's wishes. The most prominent charac- 
 teristic feature of the Atharva is the multitude of incantations 
 which it contains ; these are pronounced either by the person 
 who is himself to be benefited, or more often by the sorcerer 
 for hinl, and are directed to the procuring of the greatest variety 
 of desirable ends ; most frequently perhaps long life or recovery 
 from grievous sickness is the object sought ; then a talisman, 
 such as a necklace, is sometimes given, or in very numerous 
 cases some plant endowed with marvellous virtues is to be the 
 immediate external means of the cure ; farther, the attainment 
 of wealth or power is aimed at, the downfall of enemies, success 
 in love or in play, the removal of petty pests, and so on, even 
 down to the growth of hair on a bald pate. There are hymns, 
 too, in which a single rite or ceremony is taken up and exalted, 
 somewhat in the same strain as the Soma in the Pavamanya 
 hymns of the Rig. Others of a speculative mystical character 
 are not wanting • yet their number is not so great as might 
 naturally be expected, considering the development which the 
 Hindu religion received in the periods following after that of 
 the primitive Yeda. It seems in the main that the Atharva is 
 of popular rather than of priestly origin that in making the 
 transition from the Vedic to modern times, it forms an inter- 
 mediate step rather to the gross idolatries and superstitions of 
 the ignorant mass than to the sublimated Pantheism of the 
 Brahmans." Such is the general character of the fourth Yeda, 
 but Max Muller has translated a hymn in his Ancient Sanskrit 
 Literature, of which Professor Wilson said in the Edinburgh 
 Review, "We know of no passage in Yedic literature which 
 approaches its simple sublimity.' 7 This hymn is addressed to 
 Yarrma, " the great one who rules over these worlds, and be- 
 holds all as if he were close by ; who sees all that is within and 
 beyond heaven and earth," &c. 
 
 This Yeda is also called the Brahman Yeda, " because it 
 claims to be the Yeda for the chief sacrificial priest, the Brah- 
 man." It has a Brahmawa called Gopaftia and many Upanishads. 
 An entirely new recension of this Yeda has lately been found 
 in Kashmir. It is in the hands of Professor Koth, and is 
 believed to show many important variations. 
 
352 
 
 VEDA-MATRI— vedangas. 
 
 The whole of the Sig-veda, with the commentary of Sayawa, 
 has been magnificently printed in six large quarto vols, under the 
 editorship of Max Muller, at the expense of the Government of 
 India. Editions of the text separately in the Sanhita and in the 
 Pada forms have been published by him ; also another edition 
 with the Sanhita and Pada texts on opposite pages. There is also 
 a complete edition of the text in Eoman characters by Aufrecht, 
 and a portion of the text was published by Eoer in the Bibliotheca 
 Indica. Dr. Eosen published the first Ash/aka of the text, with 
 a Latin translation, in 1838. Pour volumes of Wilson's incom- 
 plete translation have appeared. There is a French translation 
 by Langlois, and Max Miiller has printed a critical translation 
 of twelve hymns to the Maruts. There are other translations of 
 portions. Translations by Ludwig and by Grassmann have also 
 lately appeared. The text, with an English and Mara7hi trans- 
 lation, is appearing in monthly parts at Bombay. 
 
 The Sanhita of the Black Yajur-veda has been published by 
 Eoer and Cowell in the Bibliotheca Indica. The White has been 
 printed by Weber, and another edition has been published in 
 Calcutta. 
 
 Of the Sama Sanhita, the text and a translation have been 
 published by Dr. Stevenson. Benfey has also published the 
 text with a German translation* and a glossary ; and an edition 
 with the commentary of Sayawa is now coming out in the Biblio- 
 theca Indica (vol. i.). « 
 
 The text of the Atharva-veda Sanhita has been printed by 
 Eoth and Whitney, and a part of it also by Aufrecht. 
 
 VEDA-MATi?/. < Mother of the Vedas.' The Gayatrl. 
 
 VEDANGAS. (Yeda + angas.) < Members of the Veda.' The 
 Sha^-angas or six subjects necessary to be studied for the reading, 
 understanding, and proper sacrificial employment of the Yedas : — 
 
 1. Sikshd. Phonetics or pronunciation, embracing accents, 
 quantity, and euphony in general. 
 
 2. Chhandas. Metre. 
 
 3. Vydkarana. Grammar. Said to be represented by Pacini, 
 but rather by older grammars culminating in his great work. 
 
 4. Niriikta. Etymology or glossary, represented* by the glos- 
 sary of Yaska. 
 
 5. Jyotisha. Astronomy. Such knowledge of the heavenly 
 bodies as was necessary for compiling a calendar fixing the days 
 
VEDA NT A— VEDA VA TI. 
 
 353 
 
 and hours suitable for the performance of Vedic sacrifices and 
 ceremonies. 
 
 6. Kcdpa. Ceremonial. Rules for applying the Yedas to the 
 performance of sacrifices. These rules are generally written in 
 the form of Sutras or short aphorisms, and so they are known as 
 the Kalpa-sutras or $rauta-sutras. 
 
 YEDANTA. The orthodox school of philosophy. See Darsana. 
 
 YEDANTA-PARIBHASHA. A modern text-book on the 
 Yedanta philosophy. 
 
 YEDANTA-SARA. ' Essence of the Yedanta.' A short 
 popular work on the Yedanta philosophy. It has been trans- 
 lated by Ballantyne, and also by Bohtlingk, Roer, and Erank. 
 
 YEDANTA-SUTRA. The aphorisms of Badaraya^a on the 
 Yedanta philosophy. They are commonly called Brahma-sutras, 
 and a translation under that name by the Rev. K. M. Banerjea 
 is progressing in the Bibliotheca Indica. There is a French 
 translation by Poley. 
 
 YEDARTHA-PRAKA/SA. < Elucidation of the meaning of 
 the Yeda.' This is the name of Saya?za's great commentary on 
 the Big-Yedsi. Also of a commentary on the Taittirlya Sanhita 
 by Madhavacharya. 
 
 YEDAYATl. The 'vocal daughter' of the Bkhi Kusa-dhwaja, 
 son of Brihaspati. When Rava?za was passing through a forest 
 in the Himalaya he met with Yedavati, a damsel of great beauty 
 > dressed in ascetic garb. He fell in love and tried to win her. 
 She told him that gods and Gandharvas had sought to woo her, 
 but her father would give her to no one but Yishmi, whom he 
 desired for his son-in-law. Provoked at this resolution, Sam- 
 bhu, king of the Daityas, slew her father; but she remained 
 firm to her father's wish, and practised austerities to gain Yishmi 
 for her spouse. Nothing daunted, Ravawa urgently joressed his 
 suit, and boasted that he was superior to Yisrmu. He then 
 touched her hair with the tip of his finger. This greatly 
 incensed her, and she forthwith cut off her hair, and said she 
 would enter into the fire before his eyes, adding, " Since I have 
 been insulted in the forest by thee who art wicked-hearted, I shall 
 be born again for thy destruction. " So she entered the blazing fire, 
 and celestial flowers fell all around. It was she who was born 
 again as Sita, and was the moving cause of Ravawa's death, 
 though Rama was the agent. — Muir's Texts, ii. 498, iv. 458. 
 
 z 
 
354 
 
 VEDA- VYASA—VENI-SANHARA. 
 
 YEDA-YYASA. < The arranger of the Yedas.' See Yyasa. 
 
 YEDODAYA. < Source of the Veda.' An epithet of the 
 sun as the source of the Sama-veda. 
 
 YEGAYAT. < Swift/ i. A son of Krishna. 2. A Danava 
 who fought on the side of the $alwas against Krishna, and was 
 killed by #amba. 
 
 YEYA. Son of Anga, and a descendant of Manu Swayam- 
 bhuva. When he became king he issued this proclamation : — 
 " Men must not sacrifice or give gifts or present oblations. Who 
 else but myself is the enjoyer of sacrifices ? I am for ever the 
 lord of offerings. " The sages remonstrated respectfully with 
 him, but in vain ; they admonished him in stronger terms ; but 
 when nothing availed, they slew him with blades of consecrated 
 grass. After his death the sages beheld clouds of dust, and on 
 inquiry found that they arose from bands of men who had taken 
 to plundering because the country was left without a king. As 
 Yewa was childless, the sages, after consultation, rubbed the 
 thigh (or, according to the Hari-vansa, the right arm) of the dead 
 king to produce a son. From it there came forth " a man like 
 a charred log, with flat face, and extremely short." The sages 
 told him to sit down (Mshida). He did so, and thus became 
 a Mshada, from whom " sprang the Mshadas dwelling in the 
 Yindhya mountains, distinguished by their wicked deeds." The 
 Brahmans then rubbed the right hand of Yewa, and from it 
 " sprang the majestic Pnthu, Ye?za's son, resplendent in body, c 
 glowing like the manifested Agni." The above is the story as 
 told, with little variation, in the Maha-bharata, the Yishmi and 
 Bhagavata Purawas, and the Hari-vansa. The Padma Pura^a 
 says that Yena began his reign well, but fell into the Jaina 
 heresy. For this the sages pummelled him until the first of the 
 ISTishadas came forth from his thigh and Pnthu from his right 
 arm. Being freed from sin by the birth of the Nishada, he 
 retired to a hermitage on the' Earmada, where he engaged in 
 penance. Yisjimi was thus conciliated, and granted him the 
 boon of becoming one with himself. See Pnthi. 
 
 YEYl-SANHAEA. 6 The binding of the braid.' A drama 
 by Bha//a Narayawa. The plot is taken from the Maha-bharata. 
 Draupadi, the wife of the Pa?iiu princes, was dragged by the 
 hair of her head into the hall of the Kauravas by Duh-sasana, 
 and she vowed that it should remain dishevelled until the insult 
 
VENKA TA — VIDEHA . 
 
 355 
 
 was avenged. After the death of the Kauravas she again braided 
 her hair. Wilson has given an analysis of the drama. There are 
 several editions of the text. 
 
 VENKATA, VENKATADKI. A hill which was a seat of 
 the worship of Visrmu. It is the modern Tripati. 
 
 VETALA. A ghost or goblin ; a sprite who haunts cemeteries 
 and animates dead bodies. • 
 
 VETALA-PANCHAVINSATl. The twenty-five stories of 
 the Vetala. It is the Baital Pachisi of Hindustani, and has been 
 translated into all the languages of India. The work is ascribed 
 to an author named Jambhala-datta. 
 
 VETKAVATI. The river Betwa, which rises in the Yind- 
 hyas and falls into the Jumna below Kalpi. 
 
 YIBHAYSAKA. Son of Kasyapa. An ascetic who retired 
 from the world and lived in the forest with his infant son 
 ifehya-sringa (q.v.). A sage of this name is sometimes classed 
 among tlsie great i?ishis. 
 
 VIBHISHANA. < Terrible. ' A younger brother of Kava^a. 
 He, like his brother, propitiated Brahma, and obtained a boon. 
 His was that he should never commit an unworthy action even 
 in the greatest extremity. He was virtuous, and opposed to the 
 practices of the Eakshasas. This led to a quarrel between him 
 and Bavawa, who kicked him from his seat. He flew off to 
 Kailasa, and under the advice of /Siva he went and allied himself 
 'with Bama-chandra, who received and embraced him as a friend. 
 After the defeat and death of Kavawa he was raised by Kama to 
 the throne of Lanka. 
 
 VICHITKA-VlBYA. Name of a king. See Maha-bharata. 
 
 VIDAGDHA-MADHAVA. A drama in seven acts by Bupa 
 on the loves of 'Krishna and Kadha, written in 1533 a.d. " It 
 is weak as a drama, and its literary merits are small." 
 
 YIDABBHA. Birar, and probably including with it the 
 adjoining district of Beder, which name is apparently a corrup- 
 tion of Yidarbha. The capital was Kuftcftna-pura, the modern 
 " Kundapur," about forty miles east of Amaravati. 
 
 VIDDH A-# ALABH ANJIK A. < The statue/ A comedy of 
 domestic intrigue by Baja #ekhara. It was probably written 
 earlier than the tenth century. 
 
 VIDEHA. An ancient country, of which the capital was Mi- 
 thila. It corresponds with the modern Tirhut or North Bihar. 
 
35 6 
 
 VIDUA TRI— VIKRA MAD1 T YA . 
 
 YIDHATRL 6 Creator.' A name of Brahma, of Yishmi, 
 and of Yiswa-karma. 
 
 YIDURA. A son of Yyasa by a Su.dva slave girl, who took 
 the place of his consort. Yidura was called Kshattri, a term 
 ordinarily applied to the child of a #udra father and Brahman 
 mother. He enjoyed the character of the "wisest of the wise," 
 and gave good advice to both Kauravas and Pa^avas, but in 
 the war he sided with the latter. See Maha-bharata. 
 
 YIDURA. A mountain in Ceylon, probably Adam's Peak. 
 
 YIDYAN-MQD A-TARASTGIYL < Fountain of pleasure to 
 the learned.' A philosophical work by Rama-deva, translated 
 into English by Raja Kali Krishna. 
 
 YIDYA-DHARA (mas.), YIDYA-DHARl (fern.). ' Pos- 
 sessors of knowledge.' A class of inferior deities inhabiting the 
 regions between the earth and sky, and generally of benevolent 
 disposition. They are attendants upon Indra, but* they have 
 chiefs and kings of their own, and are represented c as inter- 
 marrying and having much intercourse with men. They are 
 also called Kama-rupin, 'taking shapes at will;' Khechara and 
 JSTabhas-chara, c moving in the air;' Priyam-vada, 'sweet-spoken.' 
 
 YIDYARAi^YA, YIDYARAYYA-SWAMl. 'Forest of 
 learning.' A title of Madhavacharya, as patron of the city of 
 Yidya-nagara, afterwards altered to Yijaya-nagara, the capital of 
 the last great Hindu dynasty of the Dakhin. 
 
 YlJA-GAJNTTA. A work on algebra, translated by Cole-* 
 brooke and by Strachey. It is a chapter of the work called 
 Siddhanta-siromam, written by Bhaskaracharya. There are 
 several editions of the text. 
 
 YIJAYA-NAGARA. The capital of the last great Hindu 
 dynasty of the south. It was originally called Yidya-nagara, 
 c city of learning,' after the great scholar and minister Madha- 
 vacharya, entitled Yidyara?iya, 6 forest of learning.' But in the 
 days of its glory the Yidya was altered to Yijaya, 6 victory.' 
 
 VIJXAXE&WARA. Author of the law-book caUed Mitak- 
 shara. 
 
 YIKARYA. A son of Dhnta-rashte. 
 
 YIKR AM AD IT Y A. A celebrated Hindu king who reigned 
 at Ujjayini. He is said to have been the son of a king named 
 Gardabhila. His name has been given to the Samvat era, com- 
 mencing 57 b.c. He was a great patron of learning, and his 
 
VIKRAMOR VA Sf— VINDHYA . 
 
 357 
 
 court was made illustrious by the Nava-ratna, or nine gems of 
 literature, who flourished there. He is a great hero of romance, 
 and many improbable stories are told of him. His real position 
 is uncertain. He appears to have driven out the #akas, and to 
 have established his authority over Northern India. He is said 
 to have fallen in battle with his rival Salivahana, king of the 
 Dakhin, who also has an era called $aka dating from 78 a.d. 
 
 YIKKAMOKYAST. < The hero and the nymph.' A cele- 
 brated drama by Kalidasa, translated in Wilson's Hindu Theatre. 
 There are many editions and translations. See Puru-ravas. 
 
 YIKUKSHI. A king of the Solar race, who succeeded his 
 father, Ikshwaku. He received the name of #asada, ' hare-eater. ' 
 He was sent by his father to hunt and obtain flesh suitable for 
 offerings. Being weary and hungry he ate a hare, and Yasish/ha, 
 the priest, declared that this act had defiled all the food, for what 
 remained was but his leavings. 
 
 YIMADA. In the J^ig-veda it is said the Aswins gave 
 a bride to the youthful Yimada, and the commentator explains 
 that Yimada had won his bride at a swayam-vara, but was stopped 
 on the way home by his unsuccessful competitors. The Aswins 
 came to his succour, repulsed the assailants, placed the bride in 
 their chariot, and carried her to the home of the prince. 
 
 YINATA. A daughter of Daksha, one of the wives of 
 Kasyapa, and mother of Garurfa. According to the Bhagavata 
 ' Purawa she was the wife of Tarkshya or Garu^a. 
 
 YINDA. Yinda and Anuvinda were joint kings of Avanti, 
 and fought in the great war. 
 
 YINDHYA. The mountains which stretch across India, and 
 divide what Manu calls the Madhya-desa or ' middle land,' the 
 land of the Hindus, from the south, that is, they divide Hindustan 
 from the Dakhin. The mountain is personified, and according to a 
 legend he was jealous of the Himalaya, and called upon the sun to 
 revolve round him as he did round Meru. When the sun refused 
 the mountain began to raise its head to obstruct that luminary, 
 and to tower above Himalaya and Meru. The gods invoked the 
 aid of Agastya, the spiritual guide of Yindhya. That sage called 
 upon the mountain to bow down before him, and afford him an 
 easy passage to and from the south. It obeyed, and Agastya 
 passed over. But he never returned, and so the mountain remains 
 in its humbled condition, far inferior to the Himalaya. 
 
358 
 
 V1NDH YA VA LI— VIRADH A . 
 
 YINDHYAYALI. Wife of Bali the Asura. 
 
 VINDHYA-VASDfL ' The dweller in the Yindhyas.' The 
 wife of Siva. See Devi. 
 
 YIP AS, YIP ASA. The river Byas, the Hyphasis or Bihasis 
 of the classical writers. A legend relates that it obtained its 
 name through the sage Yasish/ha, who, wishing to commit 
 suicide, bound his limbs with cords and threw himself into the 
 water. The river, declining to drown him, cast him unbound 
 (vipdsa) on its bank. 
 
 YIPRACHITTI. Son of Kasyapa and Danu. He is chief 
 of the Danavas. 
 
 YlRA-BHADBA. A son or emanation of Siva, created from 
 his mouth, and having, according to the Yayu Pura^a, " a thou- 
 sand heads, a thousand eyes, a thousand feet, wielding a thou- 
 sand clubs, a thousand shafts • holding the shell, the discus, the 
 mace, and bearing a blazing bow and battle-axe ; fierce and 
 terrific, shining with dreadful splendour, and decorated with the 
 crescent moon ; clothed in a tiger's skin, dripping with blood, 
 having a capacious stomach and a vast mouth armed with for- 
 midable tusks," &c, &c. The object of his creation was to stop 
 Daksha's sacrifice, and harry away the gods and others who were 
 attending. He is an especial object of worship in the Mahratta 
 country, and there are sculptures of him in the caves of Ele- 
 phanta and Ellora, where he is represented with eight hands. 
 
 YlRA-CHAEITA. A book of tales by Ananta, which de- « 
 scribes the feuds between the descendants of Yikramaditya and 
 Salivahana. 
 
 YIRADHA. A horrible man-eating Rakshasa, son of Kala 
 and Satahrada. By penance he had obtained from Brahma the 
 boon of invulnerability. He is described as " being like a 
 mountain peak, a man-eater, loud-voiced, hollow-eyed, large- 
 mouthed, huge, huge-bellied, horrible, rude, long, deformed, of 
 dreadful aspect, wearing a tiger's skin, dripping with fat, wetted 
 with blood, terrific to all creatures, like death with open mouth, 
 bearing three lions, four tigers, two wolves, ten deer, and the 
 great head of an elephant with the tusks, and smeared with fat, 
 on the point of an iron pike, shouting with a loud voice." Rama, 
 with LakshmaTia and Sita, encountered him in the Darafaka 
 forest, when he foully abused and taunted the brothers, and 
 seized upon Sita. The brothers proved with their arrows that 
 
VIRAJ— VIS A LA. 
 
 359 
 
 he was not invulnerable, but lie caught them, threw them over 
 his shoulders, and ran off with them as if they had been chil- 
 dren. They broke both his arms, threw him down, beat him 
 with their fists, and dashed him to the earth, but they could not 
 kill him, so they dug a deep hole and buried him alive. After 
 his burial there arose from the earth a beautiful person, who 
 said that he was a Gandharva who had been condemned by 
 Kuvera to assume the shape of a Rakshasa, from which Rama 
 iiad enabled him to escape. He was also called Tumburu. 
 
 VIRAJ. Manu thus describes Viraj : — " Having divided his 
 body into two parts, the lord (Brahma) became with the half a 
 male, and with the (other) half a female ; and in her he created 
 Viraj. Know that I (Manu), whom that male Viraj himself 
 created, am the creator of all this world." (See Manu.) One 
 passage in the i?ig-veda says, "From him (Purusha) sprang 
 Viraj, and from Viraj (sprang) Purusha " (Muir's Texts, v. 50, 
 369), Like as Aditi is said to have sprung from Daksha, and 
 Daksha from Aditi. Viraj, the male half of Brahma, is sup- 
 posed to typify all male creatures ; and $ata-rupa, the female 
 half, all female forms. 
 
 VlRA-MITRODAYA. A law-book by Mitra-misra, of autho- 
 rity in the Benares School. It is in the form of a commentary 
 on the Mitakshara. The text is in print. 
 
 VIRATA. A country in the vicinity of the modern Jaypur. 
 > The present town of Baurai is 105 miles south of Delhi. Its king 
 was called Raja of Virata or Raja Vira/a. It was at his court 
 that the Paw^ava princes and Draupadi lived in disguise. They 
 rendered him great services against his enemies, and he fought 
 on their side in the great war and was killed by Drowa. See 
 Matsya. 
 
 VIROCHANA. A Danava, son of Prahlada, and father of 
 Bali. He is also called Drisana. When the earth was milked, 
 Virochana acted as the calf of the Asuras. See Pnthi. 
 
 VIRUPAKSHA. 'Deformed as to the eyes.' A name of 
 #iva, who has three eyes. Also one of the Rudras. Also a 
 Danava, son of Kasyapa. 
 
 YIS AKHA-D ATTA. Author of the drama " Mudra-rak- 
 shasa." He is said to be of royal descent, but his family has 
 not been identified. 
 
 VISALA. A name of the city UjjayinL 
 
360 
 
 VISHNU. 
 
 VISHiVU. Eoot, vish, 'to pervade.' The second god of the 
 Hindu triad In the Big-veda Yisrmu is not in the first rank of 
 gods. He is a manifestation of the solar energy, and is described as 
 striding through the seven regions of the universe in three steps, 
 and enveloping all things with the dust (of his beams). These 
 three steps are explained by commentators as denoting the three 
 manifestations of light — fire, lightning, and the sun ; or the three 
 places of the sun — its rising, culmination, and setting. In the 
 Yeda he is occasionally associated with Indra. He has very 
 little in common with the Vishmi of later times, but he is called 
 "the unconquerable preserver/' and this distinctly indicates the 
 great preserving power which he afterwards became. 
 
 In the Brahmawas Yislmu acquires new attributes, and is in- 
 vested with legends unknown to the Yedas, but still very far dis- 
 tant from those of the Purawas. In Manu, the name is men- 
 tioned, but not as that of a great deity. In the Maha-bharata 
 and in the Purawas he is the second member of the taiad, the 
 embodiment of the Satwa-guwa, the quality of mercy and good- 
 ness, which displays itself as the preserving power, the self- 
 existent, all-pervading spirit. As such, his votaries associate 
 him with the watery element which spread everywhere before 
 the creation of the world. In this character he is called Nara- 
 yana, ' moving in the waters,' and is represented pictorially in 
 human form slumbering on the serpent #esha and floating on 
 the waters. This, too, is the position he assumes during the 
 periods of temporary annihilation of the universe. 
 
 The worshippers of Yishrai recognise in him the supreme 
 being from whom all things emanate. In the Maha-bharata and 
 in the Punmas he is the Prajapati (creator) and supreme god. 
 As such, he has three Avasthas or conditions : — 1. That of 
 Brahma, the active creator, who is represented as springing from 
 a lotus which grew from Yishmi's navel while he was sleeping 
 afloat upon the waters. 2. Yistmu himself, the preserver, in an 
 Avatara or incarnate form, as in Krishna. 3. #iva or Eudra, 
 the destructive power, who, according to a statement of the 
 * Maha-bharata, sprang from his forehead. But though the Maha- 
 bharata generally allows Yishmi the supremacy, it does not do 
 so invariably and exclusively. There are passages which uphold 
 Siva, as the greatest of the gods, and represent Yishnu as paying 
 him homage. The Saiva Purawas of course make #iva supreme. 
 
VISHNU. 
 
 Vishnu's preserving and restoring power has been manifested 
 to the world in a variety of forms called Avataras, literally ' de- 
 scents/ but more intelligibly 6 incarnations/ in which a portion 
 of his divine essence was embodied in a human or supernatural 
 form possessed of superhuman powers. All these Avataras 
 became manifest for correcting some great evil or effecting some 
 great good in the world. The Avataras are ten in number, but 
 the Bhagavata Purana increases them to twenty-two, and adds 
 that in reality they are innumerable. All the ten Avataras are 
 honoured, but the seventh and eighth, Rama and Krishna, are 
 honoured as great mortal heroes and receive worship as great gods. 
 Krishna is more especially looked upon as a full manifestation 
 of Vishnu, and as one with Vishnu himself, and he is the object 
 of a widely extended and very popular worship. See Avatara. 
 
 The holy river Ganges is said to spring from the feet of 
 Vishnu. 
 
 As preserver and restorer, Vishnu is a very popular deity, 
 and the worship paid to him is of a joyous character. He has 
 a thousand names (Sahasra-nama), the repetition of which is a 
 meritorious act of devotion. His wife is LakshmT or Sil, the 
 goddess of fortune, his heaven is Vaikun/ha, and his vehicle 
 is the bird Garurfa. He is represented as a comely youth of a 
 dark-blue colour, and dressed like an ancient king. He has four 
 hands. One holds the Panchajanya (q.v.), a #ankha or conch- 
 shell ; another the Su-darsana or Vajra-nabha, a chakra or quoit 
 weapon ; the third, a Gada or club called Kaumodaki ; and the 
 fourth, a Padma or lotus. He has a bow called #arnga, and a 
 sword called Nandaka. On his breast are the peculiar mark or 
 curl called firi-vatsa and the jewel Kaustubha, and on his wrist 
 is the jewel Syamantaka. He is sometimes represented seated 
 on a lotus with Lakshmi beside him, or reclining on a leaf of 
 that plant. Sometimes he is portrayed reclining on the serpent 
 /Stesha, and at others as riding on his gigantic bird Garuc/a. 
 
 Of the thousand names of Vishnu the following are some of 
 the most common : — Achyuta, ' unf alien, imperishable / Ananta, 
 4 the endless ; ' Ananta-sayana, 6 who sleeps on the serpent 
 Ananta / Chatur-bhuja, ' four-armed / Damodara, 'bound round 
 the belly with a rope/ as Krishna ; Govinda or Gopala, ' the 
 cowkeeper ' (Krishna) ; Hari ; Hrishikesa, ' lord of the organs 
 of sense ; ' Jala-sayin, 6 who sleeps on the waters ; ' Janarddana, 
 
362 
 
 VISHNU— VISRA VAS. 
 
 ' whom men worship ; ' Kesava, c the hairy, the radiant ; ' Kiri- 
 tin, ' wearing a tiara Lakshmipati, 6 lord of Lakshmi f Madhu- 
 sudana, 6 destroyer of Madhu ;' Madhava, descendant of Madhu;' 
 Mukunda, 4 deliverer;' Murari, 'the foe of Mura;' Nara, c the 
 man ; ' Naraya^a, ' who moves in the' waters ; ' Panchayudha, 
 6 armed with five weapons;' Padma-nabha, 'lotus-navel;' Pltam- 
 hara; ' clothed in yellow garments ; ' Purusha, ' the man, the 
 spirit ; ' Purushottama, 6 the highest of men, the supreme spirit ; ' 
 #arngin or SSrngi-para, - carrying the bow #arnga ; ' Yasudeva, 
 Knsrma, son of Yasudeva ; Yarsrmeya, ' descendant of YWshm;' 
 Yaikun/ha-natha, ' lord of Yaikun/ha (paradise) ; ' Yajnesa, 
 Yajneswara, 6 lord of sacrifice.' 
 
 YISHYU. Author of a Dharma-sastra or law-book. 
 
 YISHYU PUKA.YA. This Purana generally stands third 
 in the lists, and is described as " that in which Parasara, begin- 
 ning with the events of the Yaraha Kalpa, expounds all duties, 
 is called the Yaishwava, and the learned know its extent to be 
 23,000 stanzas." The actual number of stanzas does not amount 
 to 7000, and there is no appearance of any part being wanting. 
 The text is in print. 
 
 Wilson, the translator of this PuraTza, says, "Of the whole 
 series of Pura^as the Yislmu most closely corresponds to the 
 definition of a Pancha-lakshawa Purawa, or one which treats of 
 five specified topics (Primary Creation, Secondary Creation, 
 Genealogies of Gods and Patriarchs, Eeigns of the Manus, His- c 
 tory). It comprehends them all ; and although it has infused 
 a portion of extraneous and sectarial matter, it has done so with 
 sobriety and judgment, and has not suffered the fervour of its 
 religious zeal to transport it to very wide deviations from the 
 prescribed path. The legendary tales which it has inserted are 
 few, and are conveniently arranged, so that they do not distract 
 the attention of the compiler from objects of more permanent 
 interest and importance." The whole work has been translated 
 with numerous elucidatory notes by Wilson, and a second edi- 
 tion has been published with additional valuable notes by Dr. 
 P. Hall. 
 
 YISMAPAKA < Astounding.' The aerial city of 'the Gand- 
 harvas, which appears and disappears at intervals. 
 
 YISKAYAS. Son of the Prajapati Pulastya, or, according 
 to a statement of the Maha-bharata, a reproduction of half 
 
VIS WA -DE VA S— VIS WA-KA RMA. 
 
 363 
 
 Pulastya himself. By a Brahman! wife, daughter of the sage 
 Bharadwaja, named I^avi^a or Ilavi^a, he had a son, Kuvera, the 
 god of wealth. By a RakshasI named Mkasha or KaikasI, 
 daughter of Sumali, he had three sons, Ravawa, Kumbha-kama, 
 and Yibhishana and a daughter named Surpa-nakha. The 
 Yishmi Purawa substitutes Kesini for Nikasha. The account 
 given by the Maha-bharata is that Pulastya, being offended with 
 Kuvera for his adulation of Brahma, reproduced half of himself 
 as Yisravas, and Kuvera to recover his favour gave him three 
 Rakshasi handmaids : Pushpotka/a, the mother of Rava^a and 
 Kumbhakama; Malini, the mother of Yibhishana; and Raka, 
 the mother of Khara and Surpa-nakha. 
 
 YISWA-DEYAS, YLSWE-DEYAS. 'All the gods.' In 
 the Yedas they form a class nine in number. All the deities of 
 inferior order. They are addressed in the Yeda as " preservers 
 of men, bestowers of rewards." In later times, a class of deities 
 particularly interested in exequial offerings. The accounts of 
 them are rather vague. They are generally said to be ten in 
 number, but the lists vary, both as to the number and the names. 
 The following is one list: — (1.) Yasu, (2.) Satya, (3.) Kratu, 
 (4.) Daksha, (5.) Kala, (6.) Kama, (7.) Dhriti, (8.) Kuru, (9.) 
 Puru-ravas, (10.) Madravas. Two others are sometimes added, 
 Rochaka or Lochana and Dhuri or Dhwani. See Yishmi Pura^a, 
 Hall's edition, vol. iii. pp. 178, 188, 189. 
 * YISWA-KARMA, YISYVA-KARMAK c Omnificent. , This 
 name seems to have been originally an epithet of any powerful 
 god, as of Indra and Surya, but in course of time it came to 
 designate a personification of the creative power. In this cha- 
 racter Yiswa-karma was the great architect of the universe, and 
 is described in two hymns of the i^g-veda as the one " all-seeing 
 god, who has on every side eyes, faces, arms, and feet, who, 
 when producing heaven and earth, blows them forth (or shapes 
 them) with his arms and wings ; the father, generator, disposer, 
 who knows all worlds, gives the gods their names, and is beyond 
 the comprehension of mortals." In these hymns also he is said 
 to sacrifice himself or to himself, and the Nirukta explains this 
 by a legend which represents that " Yiswa-karma, son of Bhu- 
 vana, first of all offered up all worlds in a Sarva-medha (general 
 sacrifice), and ended by sacrificing himself." 
 
 In the Epic and Puramc periods Yiswa-karma is invested 
 
3^4 
 
 VISWAMITRA. 
 
 with the powers and offices of the Yedic Twash^n, and is some- 
 times so called. He is not only the great architect, but the 
 general artificer of the gods and maker of their weapons. It was 
 he who made the Agneyastra or " fiery weapon," and it was he 
 who revealed the Sthapatya-veda, or science of architecture and 
 mechanics. The Maha-bharata describes him as "the lord of 
 the arts, executor of a thousand handicrafts, the carpenter of the 
 gods, the fashioner of all ornaments, the most eminent of artisans, 
 who formed the celestial chariots of the deities, on whose craft 
 men subsist, and whom, a great and immortal god, they continu- 
 ally worship." 
 
 In the Ramaya^a, Yiswa-karma is represented as having built 
 the city of Lanka for the Rakshasas, and as having generated 
 the ape Nala, who constructed Rama's bridge from the continent 
 to Ceylon. 
 
 The Pura^as make Yiswa-karma the son of Prabhasa, the 
 eighth Yasu, by his wife "the lovely and virtuous Yoga*siddha." 
 His daughter Sanjna was married to Surya, the sun ; but as she 
 was unable to endure his effulgence, Yiswa- karma placed the sun 
 upon his lathe and cut away an eighth part of his brightness. 
 The fragments fell to the earth, and from these Yiswa-karma 
 formed " the discus of Yisrmu, the trident of #iva, the weapon 
 of Kuvera the god of wealth, the lance of Karttikeya god 
 of war, and the weapons of the other gods." Yiswa-karma 
 is also represented as having made the great image of Jagan- « 
 natha. 
 
 In his creative capacity he is sometimes designated Prajapati. 
 He also has the appellations Karu, 6 workman ; ' Takshaka, 
 ' woodcutter ; f Deva-vardhika, ' the builder of the gods ; ' Su- 
 dhanwan, ' having a good bow.' 
 
 YISWAMITRA. A celebrated sage, who was born a Ksha- 
 triya, but by intense austerities raised himself to the Brahman 
 caste, and became one of the seven great Bishis. According to 
 the itig-vecla he was son of a king named Kusika, a descendant 
 of Kusa, but later authorities make him the son of Gathin or 
 Gadhi, king of Kanya-kubja, and a descendant of Puru ; so 
 Yi.swamitra is declared in the Hari-vansa to be " at once a Pau- 
 rava and a Kausika" by lineage. According to some, Gadhi was 
 of the Kusika race, descended from Kusika. Yiswamitra is 
 called Gadhi-ja and Gadhi-nandana, ' son of- Gadhi/ The story 
 
VISWAMITRA. 
 
 365 
 
 of Yiswamitra's birth, as told in the Yishmi Purana, is that 
 Gadhi had a daughter named SatyavatI, whom he gave in mar- 
 riage to an old Brahman of the race of Bhrigu named iiichika. 
 The wife being a Kshatriya, her husband was desirous that she 
 might bear a son having the qualities of a Brahman, and he gave 
 her a dish of food which he had prepared to effect this object. 
 He also gave her mother a dish intended to make her conceive a 
 son with the character of a warrior. At the instigation of the 
 mother the dishes were exchanged, so the mother gave birth to 
 Yiswamitra, the son of a Kshatriya with the qualities of a 
 Brahman ; and Satyavati bore Jamad-agni, the father of Parasu- 
 rama, the warrior Brahman and destroyer of the Kshatriyas. 
 
 The most noteworthy and important feature in the legends of 
 Yiswamitra is the active and enduring struggle between him 
 and the Brahman iiishi Yasishftia, a fact which is frequently 
 alluded to in the i^'g-veda, and is supposed to typify the con- 
 tentions, between the Brahmans and the Kshatriyas for the 
 superiority. Both these it/shis occupy a prominent position in 
 the i&g-veda, Yiswamitra being the fiishi of the hymns in the 
 third Ma%6Ma, which contains the celebrated verse Gayatri, and 
 Yasishftia of those of the seventh. Each of them was at differ- 
 ent times the Purohita or family priest of King Su-das, a position 
 of considerable importance and power, the possession of which 
 stimulated if it did not cause their rivalry. The two sages 
 ■> cursed each other, and carried their enmity into deeds of vio- 
 lence. Yiswamitra's hundred sons are represented as having 
 been eaten or burnt up by the breath of Yasishftia. On the 
 other hand, the hundred sons of Yasish£ha were, according to 
 one legend, eaten up by King Kalmasha-pada, into whom a 
 man-eating Kakshasa had entered under the influence of Yiswa- 
 mitra, or, according to another legend, they were reduced to 
 ashes by Yiswamitra's curse " and reborn as degraded outcasts 
 for seven hundred births." The Aitareya Brahmami states that 
 Yiswamitra had a hundred sons, but that when he adopted his 
 nephew #una/£-sephas he proposed to make him the eldest of his 
 sons. Fifty of them assented, and them Yiswamitra blessed 
 that they' should "abound in cattle and sons;" the other and 
 elder fifty dissented, and them he cursed "that their progeny 
 should possess the furthest ends (of the country)," and from 
 them have descended many of the border tribes and most of the 
 
3 66 
 
 VISWAMITRA. 
 
 Dasyus. The Maha-bharata has a legend of Viswamitra having 
 commanded the river Saraswati to bring his rival Vasishiha that 
 he might kill him, and of having turned it into blood when it 
 flowed in another direction and carried Vasish£ha out of his 
 reach. 
 
 Viswamitra's relationship to Jamad-agni naturally places him 
 in a prominent position in the Kamaya^a. Here the old animo- 
 sity between him and Vasish/ha again appears. He as a king 
 paid a visit to Vasish/ha's hermitage, and was most hospitably 
 entertained ; but he wished to obtain Vasishftia's wondrous cow, 
 the Kama-dhenu, which had furnished all the dainties of the 
 feast. His offers were immense, but were all declined. The 
 cow resisted and broke away when he attempted to take her by 
 force, and when he battled for her, his armies were defeated by 
 the hosts summoned up by the cow, and his "hundred sons were 
 reduced to ashes in a moment by the blast of Vasish/ha's mouth. " 
 A long and fierce combat followed between Vasisb/ha and 
 Viswamitra, in which the latter was defeated; the Kshatriya 
 had to submit to the humiliation of acknowledging his infe- 
 riority to the Brahman, and he therefore resolved to work out his 
 own elevation to the Brahmanical order. 
 
 While he was engaged in austerities for accomplishing his 
 object of becoming a Brahman he became connected with King 
 Tri-sanku. This monarch was a descendant of King Ikshwaku, 
 and desired to perform a sacrifice in virtue of which he might m 
 ascend bodily to heaven. His priest, Vasishftia, declared it to 
 be impossible, and that priest's hundred sons, on being applied 
 to, refused to undertake what their father had declined. When 
 the king told them that he would seek some other means of 
 accomplishing his object, they condemned him to become a 
 Chawrfala. In this condition he had resort to Viswamitra, and 
 he, taking pity on him, raised him to heaven in his bodily form, 
 notwithstanding the opposition of the sons of Vasishftia. The 
 Hari-vansa version of this story is different. Tri-sanku, also 
 called Satya-vrata, had attempted the abduction of the young 
 wife of a citizen. For this his father banished him., and con- 
 demned him to " the performance of a silent penance for twelve 
 years." During his exile there was a famine, and Tri-sanku 
 succoured and supported the wife and family of Viswamitra, 
 who were reduced to the direst extremity in that sage's absence. 
 
VISWAMITRA. 
 
 3 r V 
 
 Vasish/ha, the family priest, had done nothing to assuage the 
 wrath of the aggrieved father, and this offended Tri-sanku. At 
 the end of his penance, being in want of meat, he killed Vasish- 
 /ha's wonder-working cow and partook of her flesh; for this 
 act Vasish/ha gave him the name of Tri-sanku, 6 guilty of three 
 sins.' Viswamitra was grateful for the assistance rendered by 
 Tri-sanku, and gave him the choice of a boon. He begged that 
 he might ascend bodily to heaven. Viswamitra then installed 
 Tri-sanku in his father's kingdom, " and in spite of the resist- 
 ance of the gods and of Vasishflia he exalted the king alive to 
 heaven." 
 
 The Maha-bharata and the Eamaya^a tell the story of Viswa- 
 mitra's amour with Menaka. His austerities had so alarmed the 
 gods that Indra sent this Apsaras to seduce Viswamitra " by the 
 display of her charms and the exercise of all her allurements." 
 She succeeded, and the result was the birth of $akuntala. 
 Viswamitra at length became ashamed of his passion, and " dis- 
 missing the nymph with gentle accents, he retired to the northern 
 mountains, where he practised severe austerities for a thousand 
 years." He is said also to have had an amour with the nymph 
 Rambha. 
 
 The result of the struggle between Vasishftia and Viswamitra 
 is thus told in the Eamaya?2a : — " Vasish£ha, being propitiated 
 by the gods, became reconciled to Viswamitra, and recognised 
 > his claim to all the prerogatives of a Brahman i^'shi. . . . Viswa- 
 mitra, too, having attained the Brahmanieal rank, paid all honour 
 to Vasish/ha. " 
 
 The Kamayawa gives many particulars of Viswamitra's con- 
 nection with Kama. It was Viswamitra who prevailed upon 
 King Dasa-ratha to send his son Kama for the protection of the 
 Brahmans against the attacks of Kavawa and his Kakshasas. He 
 jacted as his guru, and returned with Kama to Ayodhya, where 
 the prince obtained the hand of Sit a. 
 
 In the Marka^eya and other Purawas the story is told of 
 Viswamitra's implacable persecution of King Haris-chandra (see 
 Haris-chandra), one result of which was that Vasish/ha and 
 Viswamitra cursed each other so that they were turned into 
 birds, and fought together most furiously till Brahma put an 
 end to the conflict, restored them to their natural forms, and 
 compelled them to be reconciled. 
 
3 68 
 
 VIS WA-R UP A— VRA J A . 
 
 YIS'WA-KUPA. ' Wearing all forms, omnipresent, universal ; ' 
 a title of Yishmi. 
 
 YISWAYASTJ. A chief of the Gandharvas in Indra's 
 heaven. 
 
 YISWESWABA. 'Lord of all.' A name of tfiva. The 
 celebrated Linga or emhlem of #iva at Benares. See Linga. 
 
 YlTA-HAYYA. A king of the Haihayas. His sons attacked 
 and slew all the family of Divodasa, king of KasL A son, 
 named Pratardana (q.v.), was subsequently born to Divodasa, 
 and he attacked the Haihayas and compelled Yita-havya to fly 
 to the sage Bhrigu for protection. Pratardana pursued him, and 
 demanded that he should be given up. Then " Yita-havya, by 
 the mere word of Bhngu, became a Brahman jRz'shi and an 
 utterer of the Yeda" (Maha-bharata). His son, Gritsa-mada, 
 was a highly honoured iZishi, and author of several hymns in 
 the itig-veda. He was the founder of the tribe of Haihayas 
 called Yita-havyas. r 
 
 YITASTA. The classic Hydaspes, the Behat of later days, 
 and the modern Jhelam. 
 
 YIYAD A-BHANGAKYAYA. A code of Hindu law ac- 
 cording to the Bengal school, composed by Jagan-natha Tarka- 
 lankara at the end of the last century. It has been translated 
 by Colebrooke, and is commonly known as Colebrooke's Digest 
 
 YIYAD A-CHANDKA. A law-book of the Benares school 
 by Lakhima Devi, a learned lady. c 
 
 YIYAD A - CHINTAMAYT. A law-book of the Mithila 
 school by Yachaspati Misra. The text is in print. 
 
 YIYAD A-KATNAKAKA. A law-book of the Benares school 
 by Chandeswara, who lived about 13 14 a.d. 
 
 YIYAD A-TAYDAYA. A law-book of the Benares school 
 by Batnakara. ' 
 
 YIYASWAT. 'The bright one.' The sun. (See Surya.) 
 Used sometimes perhaps for the firmament. 
 
 YIYIKDHAYA. A Danava killed in battle by Charu- 
 desrma, son of Knshna. See Maha-bharata. 
 
 YOPA-DEYA. A grammarian of great repute, who lived 
 about the thirteenth century a.d. at Deva-giri, and*' wrote the 
 Mugdha-bodha. 
 
 YBAJA. A pastoral district about Agra and Mathura, where 
 Krishna passed his boyhood with the cowherds. 
 
VRATYA— VYAHRITIS. 
 
 369 
 
 VRATYA. " Persons whom the twice-born beget on women 
 of their own classes, but who omit the prescribed rites and 
 have abandoned the Gayatrl, are to be designated as Vratyas." 
 — Manu. 
 
 YS/DDHA. < Old.' An epithet frequently found prefixed 
 to the books of ancient writers, and evidently implying that 
 there are one or more versions or recensions — as Vriddha 
 Manu, Yriddha Harita. See Dharma-sastra. 
 
 ViL^HAT-KATHA. < Great story/ A large collection of tales 
 from which the Katha-sarit-sagara was drawn. There is a 
 critical examination of this work by Dr. Buhler in the Indian 
 Antiquary, vol. i. 
 
 Vitf HAT-SANHITA. The astronomical work of Yaraha 
 Mihira. 
 
 YRIKAN NAEADIYA PUEAYA. An Upa-purana. See 
 Pursma. 
 
 Vi^HASPATI. See Brihaspati. 
 
 Vi^KODAEA. < Wolf belly.' An epithet of Bhlma, 
 
 V.K/NDA-VANA. A wood in the district of Mathura where 
 
 Krishna passed his youth, under the name of Gopala, among the 
 
 cowherds. 
 
 YBISHNI. A descendant of Yadu, and the ancestor from 
 whom Knsh?za got the name Varslmeya. 
 
 ViLTSHYIS, Vi^SHYAYAS. The descendants of Vnshm, 
 > son of Madhu, whose ancestor was the eldest son of Yadu. 
 Krishna belonged to this branch of the Lunar race. 
 
 VI?/ TEA. In the Yedas he is the demon of drought and 
 ungenial weather, with whom Indra, the god of the firmament, 
 is constantly at war, and whom he is constantly overpowering, 
 and releasing the rain. Sometimes called Vritrasura. 
 
 VK/TEA-HAR The slayer of Vntra. A title of Indra. 
 
 YYADI. An old grammarian and lexicographer, somewhat 
 later in time than Pamni. A story in the Ynhat-katha repre- 
 sents him as contemporary with Yararuchi. 
 
 YYAHjB/TIS. Three mystical words said by Manu to 
 have been milked from the Yedas by Prajapati — the word bhur, 
 from the B^g-veda ; the word bhuvah, from the Yajur-veda; and 
 the word swar, from the Sama-veda (Mann, ii. 76). The /Sata- 
 patha Brahmawa defines them as " three luminous essences " 
 which Prajapati produced from the Yedas by heating them. 
 
37o VYAKARANA—VYA VA HARA - C HINT AM A NT. 
 
 " He uttered the word bhur, which became this earth ; bhuvah, 
 which became this firmament • and swar, which became that 
 sky." A fourth word, mahar, is sometimes added, and is pro- 
 bably intended to represent the Atharva-veda. See Loka. 
 
 YYAKAKAiYA. 'Grammar.' One of the Yedangas. The 
 science of grammar has been carefully studied among the Hindus 
 from very ancient times, and studied for its own sake as a science 
 rather than as a means of acquiring or regulating language. The 
 grammar of Pamni is the oldest of those known to survive, but 
 Pacini refers to several grammarians who preceded himself. One 
 of them was named $aka^ayana, a portion of whose work Is 
 said to have been discovered lately. 
 
 YYASA. c An arranger.' This title is common to many old 
 authors and compilers, but it is especially applied to Yeda-vyasa 
 the arranger of the Yedas, who, from the imperishable nature of 
 his work, is also called $aswatas, ' the immortal. ' The name is 
 given also to the compiler of the Maha-bharata, the founder of 
 the Yedanta philosophy, and the arranger of the Purawas ; all 
 these persons being held to be identical with Yeda-vyasa. But 
 this is impossible, and the attribution of all these works to one 
 person has arisen either from a desire to heighten their "antiquity 
 and authority, or from the assumed identity of several different 
 " arrangers." Yeda-vyasa was the illegitimate son of the Rishi 
 Parasara and Satyavati, and the child, who was of a dark colour, 
 was brought forth on an island (dwipa) in the Yamuna. Being c 
 illegitimate he was called Kanina, the ' bastard ; 9 from his com- 
 plexion he received the name 'Krishna, and from his birthplace 
 he was called Dwaipayana. His mother afterwards married Xing 
 $antanu, by whom she had two sons. The elder was killed in 
 battle, and the younger, named Yichitra-virya, died childless. 
 Krishna Dwaipayana preferred a life of religious retirement, 
 but in accordance with law and at his mother's request, he took 
 the two childless widows of her son, Yichitra-virya. By them 
 he had two sons, Dhnta-rashira and Pawrfu, between whose 
 descendants the great war of the Maha-bharata was fought. 
 
 The Purawas mention no less than twenty-eight Yyasas, 
 incarnations of Yishmi or Brahma, who descended to r the earth 
 in different ages to arrange and jjromulgate the Yedas. 
 
 YYAYAHAKA-CHINTAMAAa A law-book of the Benares 
 school by Yachaspati Misra. 
 
VYA VAHARA-MA YUKHA— YA JNA - SENA . 371 
 
 VYAVAHARA-MAYUKHA. A law-book of the Mahratta 
 school by Nllakaniha Blia^/a. Translated by Borrodaile. 
 
 VYAVAHARA-TATWA. A modern work on law accord- 
 ing to the Bengal school by Raghunandana, who is also called 
 Smarta-Bha/^acharya. ■ 
 
 YADAVA. A descendant of Yadu. The Yadavas were the 
 celebrated race in which Knslma was born. At the time of his 
 birth they led a pastoral life, but under him they established a 
 kingdom at Dwaraka in Gujarat. All the Yadavas who were 
 present in that city after the death of Krishna perished in it 
 when it was submerged by the ocean. Some few were absent, 
 and perpetuated the race, from which many princes and chiefs 
 still claim their descent. The great Rajas of Yijaya-nagara 
 asserted themselves as its representatives. The Visrmu Purawa 
 says of this race, " Who shall enumerate the whole of the mighty 
 men of the Yadava race, who were tens of ten thousands and 
 hundreds of hundred thousands in number *? 99 
 
 YADU. Son of King Yayati of the Lunar race, and founder 
 of the line of the Yadavas in which Knsh?ia was born. He 
 refused to bear the curse of decrepitude passed upon his father 
 by the sage #ukra, and in consequence he incurred the paternal 
 curse, " Your posterity shall not possess dominion." Still he 
 received from his father the southern districts of his kingdom, 
 and his posterity prospered. 
 
 YAJA. A Brahman of great sanctity, who, at the earnest 
 solicitation of King Drupada, and for the offer of ten millions of 
 kine, performed the sacrifice through which his " altar-born " 
 children, Dhnshfa-dyumna and Draupadi, came forth from the 
 sacrificial fire. 
 
 YAJNA. * Sacrifice.' Sacrifice personified in the Puranas 
 as son of Ruchi and husband of Dakshiwa. He had the head 
 of a deer, and was killed by Vlra-bhadra at Daksha's sacrifice. 
 According to the Hari-vansa he was raised to the planetary 
 sphere by Brahma, and made into the constellation Mnga-siras 
 (deer-head). 
 
 YAJNA-DATTA-BADHA. < The death of Yajna-datta.' An 
 episode of the Ramayawa. It has been translated into French 
 by Ghezy. 
 
 YAJNA-PARIBHASHA. A Sutra work by Apastambha. 
 YAJKA.-SENA. A name of Drupada. 
 
372 
 
 YAJNA WALKYA. 
 
 YAJNAWALKYA. A celebrated sage, to whom is attri- 
 buted the White Yajur-veda, the #atapatha Brahmawa, the 
 BWhad Arawyaka, and the code of law called Yajnawalkya- 
 smnti. He lived before the grammarian Katyayana, and was 
 probably later than Mann ; at any rate, the code bearing his 
 name is posterior to that of Mann. He was a disciple of Bash- 
 kali, and more particularly of Yaisampayana. The Maha-bharata 
 makes him present at the Kaja-suya sacrifice performed by 
 Yudhi-sh/hira ; and according to the #atapatha Brahmawa he 
 flourished at the court of Janaka, king of Yideha and father of 
 Sita. Janaka had long contentions with the Brahmans, in which 
 he was supported, and probably prompted, by Yajnawalkya. 
 This sage was a dissenter from the religious teaching and prac- 
 tices of his time, and is represented as contending with and 
 silencing Brahmans at the court of his patron. A Brahman 
 named Yidagdha Sakalya was his especial adversary, but he 
 vanquished him and cursed him, so that " his head dropped off, 
 and his bones were stolen by robbers." Yajnawalkya also is 
 represented as inculcating the duty and necessity of religious 
 retirement and meditation, so he is considered as having been 
 the originator of the Yoga doctrine, and to have helped in pre- 
 paring the world for the preaching of Buddha. He had two 
 wives, Maitreyl and Katyayani, and he instructed the former in 
 his philosophical doctrine. Max Muller quotes a dialogue be- 
 tween them from the #atapatha Brahma^a {Ancient Sanskrit %j 
 Literature^ p. 22), in which the sage sets forth his views. 
 
 The "White Yajur-veda originated in a schism, of which 
 Yajnawalkya was a leader, if not the author. He was the ori- 
 ginator and compiler of this Yeda, and according to some it was 
 called Yajasaneyi Sanhita, from his surname Yajasaneya. See 
 Yeda. 
 
 What share Yajnawalkya had in the production of the $ata- 
 patha Brahmawa and Brihad Arawyaka is very doubtful. Some 
 part of them may, perhaps, have sprung directly from him, and 
 they were probably compiled under his superintendence ; but it 
 may be, as some think, that they are so called because they treat 
 of him and embody his teaching. One portion of the Brihad 
 Arawyaka, called the Yajnawalkiya Kawrfa, cannot have been his 
 composition, for it is devoted to his glorification and honour, and 
 was probably written after his death. 
 
YA J UR — YA MA . 
 
 373 
 
 The Smriti, or code of law which bears the name of Yajna- 
 walkya, is posterior to that of Maim, and is more precise and 
 stringent in its provisions. Its authority is inferior only to that 
 of Manu, and as explained and developed by the celebrated 
 commentary Mitakshara, it is in force all over India except in 
 Bengal proper, but even there the original text-book is received. 
 The second century a.d. has been named as the earliest date of 
 this work. Like Manu, it has two recensions, the Bnhad and 
 Vnddha, perhaps more. The text has been printed in Calcutta, 
 and has been translated into German by Stenzler and into Eng- 
 lish by Eoer and Montriou. 
 
 YAJUK or YAJUSH. The second Veda. See Yeda. 
 
 YAKSHAS. A class of supernatural beings attendant on 
 Kuvera, the god of wealth. Authorities differ as to their origin. 
 They have no very special attributes, but they are generally 
 considered as inoffensive, and so are called Puwya-janas, ' good 
 people/ but they occasionally appear as imps of evil. It is a 
 Yaksha in whose mouth Kali-dasa placed his poem Megha-duta 
 (cloud messenger). 
 
 YAKSHA-LOKA. See Loka. 
 
 YAKSHI, YAKSHIYL i. A female Yaksha. 2. Wife of 
 Kuvera. 3. A female demon or imp attendant on Durga. 
 
 YAMA. ' Kestrainer.' Pluto, Minos. In the Yedas Yama 
 is god of the dead, with whom the spirits of the departed dwell. 
 He was the son of Vivaswat (the Sun), and had a twin-sister 
 named Yarn! or Yamuna. These are by some looked upon as 
 the first human pair, the originators of the race ; and there is a 
 remarkable hymn, in the form of a dialogue, in which the female 
 urges their cohabitation for the purpose of perpetuating the 
 species. Another hymn says that Yama " was the first of men 
 that died, and the first that departed to the (celestial) world. " He 
 it was who found out the way to the home which cannot be taken 
 away : " Those who are now born (follow) by their own paths 
 to the place whither our ancient fathers have departed." " But," 
 says Dr. Muir, " Yama is nowhere represented in the i?%-veda 
 as having anything to do with the punishment of the wicked." 
 So far as is yet known, "the hymns of that Yeda contain no 
 prominent mention of any such penal retribution. . . . Yama is 
 still to some extent an object of terror. He is represented as 
 having two insatiable dogs with four eyes and wide nostrils, 
 
374 
 
 YAMA. 
 
 which guard the road to his abode, and which the departed are 
 advised to hurry past with all possible speed. These dogs are 
 said to wander about among men as his messengers, no doubt 
 for the purpose of summoning them to their master, who is in 
 another place identified with death, and is described as sending 
 a bird as the herald of doom." 
 
 In the epic poems Yama is the son of the Sun by Sanjna 
 (conscience), and brother of Vaivaswata (Manu). Mythologically 
 he was the father of Yudhi-sh/hira. He is the god of departed 
 spirits and judge of the dead. A soul when it quits its mortal 
 form repairs to his abode in the lower regions ; there the re- 
 corder, Chitra-gupta, reads out his account from the great 
 register called Agra-sandham, and a just sentence follows, when 
 the soul either ascends to the abodes of the Pitris (Manes), or 
 is sent to one of the twenty-one hells according to its guilt, or 
 it is born again on earth in another form. Yama is* regent of 
 the south quarter, and as such is called Dakshinasa-pati. ( He 
 is represented as of a green colour and clothed with red. He 
 rides upon a buffalo, and is armed with a ponderous mace and a 
 noose to secure his victims. 
 
 In the Pura??as a legend is told of Yama having lifted his 
 foot to kick Chhaya, the handmaid of his father. She cursed 
 him to have his leg affected with sores and worms, but his 
 father gave him a cock which picked off the worms and cured 
 the discharge. Through this incident he is called $Ima-pada, i» 
 ' shrivelled foot.' 
 
 Yama had several wives, as Hemamala, Su-sila, and Yijaya. 
 He dwells in the lower world, in his city Yama-pura. There, in 
 his palace called Kalichi, he sits upon his throne of judgment, 
 Vichara-bhu. He is assisted by his recorder and councillor, 
 Chitra-gupta, and waited upon by his two chief attendants and 
 custodians, Chanda or Maha-chanda, and Kala-pursusha. His 
 messengers, Yama-diitas, bring in the souls of the dead, and the 
 door of his judgment-hall is kept by his porter, Yaidhyata. 
 
 Yama has many names descriptive of his office. He is Mn'tyu, 
 Kala, and Antaka, ' death ; ' Kntanta, £ the finisher ; ? /Samana, 
 1 the settler ; 9 Dandl or Da^a-dhara, ' the rod-bearer ; ''Bhima- 
 sasana, ' of terrible decrees ; ? Pasi, ' the noose-carrier ; ' Pitri- 
 pati, ' lord of the manes ; ' Pr eta-raj a, 4 king of the ghosts ; ' 
 /Sraddha-deva, 'god of the exequial offerings and especially 
 
YAMA-VAIVASWA TA— YA VA-KRL 
 
 375 
 
 Dharma-raja, c king of justice/ He is Audumbara, from Udum- 
 bara, ' the fig-tree/ and, from his parentage he is Yaivaswata. 
 There is a Dharma-sastra which bears the name of Yama. 
 
 YAMA-YAIYASWATA. Yama as son of Yivaswat. 
 
 YAMl. The goddess of the Yamuna river. Sister of Yama 
 (q.v.). 
 
 YAMUNA. The river Jumna, which rises in a mountain 
 called Kalinda (Sun). The river Yamuna is personified as the 
 daughter of the Sun by his wife Sanjna. So she was sister of 
 Yama. Bala-rama, in a state of inebriety, called upon her to 
 come to him that he might bathe, and as she did not heed, he, 
 in a great rage, seized his ploughshare-weapon, dragged her to 
 him and compelled her to follow him whithersoever he wandered 
 through the wood. The river then assumed a human form and 
 besought his forgiveness, but it was some time before she could 
 appease him. Wilson thinks that " the legend probably alludes 
 to the , construction of canals from the Jumna for the purposes of 
 irrigation." The river is also called Kalindi, from the place of 
 its source, Surya-ja, from her father, and Tri-yama. 
 
 YASKA. The author of the Mrukta, the oldest known gloss 
 upon the text of the Yedic hymns. Yaska lived before the 
 time of Pacini, who refers to his work, but he was not the first 
 author who wrote a Mrukta, as he himself refers to several 
 predecessors. See Mrukta. 
 
 YASODA. "Wife of the cowherd Kanda, and foster-mother 
 of Knsrma. 
 
 YATUS, YATU-DHANAS. Demons or evil spirits of various 
 forms, as dogs, vultures, hoofed-animals, &c. In ancient times 
 the Yatus or Yatu-dhanas were distinct from the Eakshasas 
 though associated with them, but in the epic poems and 
 Pura??as they are identified. Twelve Yatu-dhanas are named 
 in the Yayu Purawa, and they are said to have sprung from 
 Kasyapa and Su-rasa. They are associated with the Dasyus, and 
 are thought to be one of the native races which opposed the 
 progress of the immigrant Aryans. 
 
 YAYA-KEl, YAVA-KKITA. bought with barley.' Son 
 of the sage Bharadwaja. He performed great penances in order 
 to obtain a knowledge of the Yedas without study, and having 
 obtained this and other boons from. Indra, he became arrogant 
 and treated other sages with disrespect. He made love to the 
 
376 
 
 YA VAN AS— Y A YATL 
 
 wife of Paravasu, son of his father's friend, Kaibhya. That sage 
 in his anger performed a sacrifice which brought into being a 
 fearful Kakshasa who killed Yava-krita at his father's chapel. 
 Bharadwaja, in grief for .his son, burnt himself upon the funeral 
 pile. Before his death he cursed Paravasu to be the death of 
 his father, Kaibhya, and the son killed his father in mistake 
 for an antelope. All three were restored to life by the gods in 
 recompense of the great devotions of Arvavasu, the other son of 
 Kaibhya (q.v.). — Mahd-bhdrata. 
 
 Y A VAN AS. Greeks, 'idoveg, the Yavans of the Hebrew. 
 The term is found in Pacini, who speaks of the writing of the 
 Yavanas. The Purarais represent them to be descendants of 
 Turvasu, but they are always associated with the tribes of 
 the north-west frontier, and there can be no doubt that the 
 Macedonian or Bactrian Greeks are the people most usually in- 
 tended by the term. In the Bactrian Pali inscriptions of King 
 Priyadarsi the word is contracted to Yona, and the term, Yona- 
 raja " is associated with the name of Antiochus, probably Antio- 
 chus the Great, the ally of the Indian prince Sophagasenas, 
 about B.C. 210." The Purawas characterise them as "wise and 
 eminently brave." They were among the races conquered by 
 King Sagara, and "he made them shave their heads entirely. " 
 In a later age they were encountered on the Indus by Pushpa- 
 mitra, a Mauryan general, who dethroned his master and took 
 the throne. In modern times the term has been applied to * 
 the Muhammadans. 
 
 YAYATI. The fifth king of the 'Lunar race, and son of 
 Nahusha. He had two wives, Devayani and Sarmishiftia, from 
 the former of whom was born Yadu, and from the latter Puru, 
 the respective founders of the two great lines of Yadavas and 
 Pauravas. In all he had five sons, the other three being 
 Druhyu, Turvasu, and Anu. He was a man of amorous dis- 
 position, and his infidelity to Devayani brought upon him the 
 curse of old age and infirmity from her father, Sukra. This 
 curse /Sukra consented to transfer to any one of his sons who 
 would consent to bear it. All refused except Puru, who under- 
 took to resign his youth in his father's favour. Yayatf,' after a 
 thousand years spent in sensual pleasures, renounced sensuality, 
 restored his vigour to Puru, and made him his successor. This 
 story of Puru's assuming Yayati's decrepitude is first told in the 
 
YAYATI— YONL 
 
 377 
 
 Maha-bharata. The above is the version of the Vishmi Purawa. 
 In the Padma it is told in a different manner. Yayati was in- 
 vited to heaven by Indra, who sent Matali, his charioteer, to 
 fetch his guest. On their way they held a philosophical dis- 
 cussion, which made such an impression on Yayati that, when 
 he returned to earth, he, by his virtuous administration, rendered 
 all his subjects exempt from passion and decay. Yama com- 
 plained that men no longer died, and so Indra sent Kama-deva, 
 god of love, and his daughter, Asruvindumati, to excite a pas- 
 sion in the breast of Yayati. He became enamoured, and in 
 order to become a fit husband for his youthful charmer he made 
 application to his sons for an exchange of their youth and his 
 decrepitude. All refused but Puru, whose manly vigour his 
 father assumed. After awhile the youthful bride, at the insti- 
 gation of Indra, persuaded her husband to return to heaven, and 
 he then restored to Puru his youth. The Bhagavata Pura^a and 
 the Hari-vansa tell the story, but with variations. According to 
 the latter, Yayati received from Indra a celestial car, by means 
 of which he in six nights conquered the earth and subdued the 
 gods themselves. This car descended to his successors, but was 
 lost by . Jamamejaya through the curse of the sage Gargya. 
 Yayati, after restoring his youth to Puru, retired to the forest 
 with his wife and gave himself up to mortification. Abstaining 
 from food, he died and ascended to heaven. He and his five 
 9 sons are all called Eajarshis. 
 
 YAYATI-CHAEITEA. A drama in seven acts on the life 
 of Yayati. It is attributed to Eudra-deva. The subject is 
 Yayati's intrigue with Sarmisbiha. 
 
 YOGA. A school of philosophy. See Darsana and Yajna- 
 walkya. 
 
 YOGA-KIDEA. £ The sleep of meditation/ Personified 
 delusion. The great illusory energy of Vishmi and the illusory 
 power manifested in Devi as Maha-maya, the great illusion. 
 
 YOGLNT. A sorceress. The Yoginis are eight female demons 
 attendant on Durga. Their names are Marjani, Karpura-tilaka, 
 Malaya-gandhini Kaumudika, Bheruw<ia, Matali, Nayaki, and 
 Jaya or -/Subhachara ; Su-lakshawa, Su-nanda. 
 
 YONT. The female organ. Alone, or in combination with 
 the Linga, it is an object of worship by the followers of the 
 #aktis. 
 
373 
 
 YUDHI-SHTHIRA . 
 
 YUDHI-SHrHIEA. The eldest of the five Vmdu princes, 
 mythologically the son of Dharma, the god of justice. With 
 the Hindus he is the favourite one of the five brothers, and 
 is represented as a man of calm, passionless judgment, strict 
 veracity, unswerving rectitude, and rigid justice. He was re- 
 nowned as a ruler and director, but not as a warrior. Educated 
 at the court of his uncle, Dlmta-rashfra, he received from the 
 family preceptor, Drona, a military training, and was taught the 
 use of the spear. When the time came for naming the Yuva-raja 
 or heir-apparent to the realm of Hastina-pura, the Maha-raja 
 Dhnta-rashfra selected Yudhi-sh/hira in preference to his own 
 eldest son, Dur-yodhana. A long-standing jealousy between 
 the PaWava and Kaurava princes then broke forth openly. 
 Dur-yodhana expostulated with his father, and the end was that 
 the Pawrfavas went in honourable banishment to the city of 
 Varaftavata. The jealousy of Dur-yodhana pursued them, and his 
 emissaries laid a plot for burning the brothers in their dwelling- 
 house. Yudhi-sh£hira's sagacity discovered the plot and Bhima 
 frustrated it. The bodies of a Bhil woman and her five sons 
 were found in the ruins of the burnt house, and it was believed 
 for a time that the Pa?zrfavas and their mother had perished. 
 When Draupadi had been won # at the swayam-vara, Yudhi- 
 shftiira, the eldest of the five brothers, was requested by his 
 juniors to make her his wife, but he desired that she should 
 become the wife of Arjuna, by whose prowess she had been won. 
 Through the words of their mother, Kunti, and the decision of 
 the sage Vyasa, the princess became the common, wife of the five 
 brothers. An arrangement was made that Draupadi should 
 dwell in turn with the five brothers, passing two days in the 
 separate house of each, and that under pain of exile for twelve 
 years no one of the brothers but the master of the house should 
 enter while Draupadi was staying in it. The arms of the 
 family were kept in the house of Yudhi-sh£hira, and an alarm 
 of robbery being raised, Arjuna rushed there to procure his 
 weapons while Draupadi was present. He thus incurred the 
 pain of exile, and departed, though Yudhi-shihira endeavoured 
 to dissuade him by arguing that the elder brother of a fatherless 
 family stood towards his juniors in the position of a father. 
 After the return of the Pawrfavas from exile and their establish- 
 ment at Indra-prastha, the rule of Yudhi-sh^hira is described as 
 
YUDHI-SHTHIRA . 
 
 379 
 
 having been most excellent and prosperous. The Eaja " ruled 
 his country with great justice, protecting his subjects as his own 
 sons, and subduing all his enemies round about, so that every 
 man was without fear of war or disturbance, and gave his whole 
 mind to the performance of every religious duty. And the Eaja had 
 plenty of rain at the proper season, and all his subjects became 
 rich ; and the virtues of the Eaja were to be seen in the great 
 increase of trade and merchandise, in the abundant harvests and 
 the prolific cattle. Every subject of the Eaja was pious ; there 
 were no liars, no thieves, and no swindlers ; and there were no 
 droughts, no floods, no locusts, no conflagrations, no foreign 
 invasions, and no parrots to eat the grain. The neighbouring 
 Eajas, despairing of conquering Eaja Yudhi-shftiira, were very 
 desirous of securing his friendship. Meanwhile Yudhi-shihira, 
 though he would never acquire wealth by unfair means, yet 
 prospered so exceedingly that had he lavished his riches for a 
 thousand years no diminution would ever have been perceived." 
 After the return of his brother Arjuna from exile, Yudhi-sh/hira 
 determined to assert his supremacy by performing the Eaja-suya 
 sacrifice, and this led to a war with Jarasandha, Eaja of Maga- 
 dha, who declined to take part in it, and was in consequence 
 defeated and killed. The dignity which Yudhi-sh/hira had 
 gained by the performance of the sacrifice rekindled the jealousy 
 of Dur-yodhana and the other Kauravas. They resolved to 
 # invite their cousins to a gambling match, and to cheat Yudhi- 
 sh£hira of his kingdom. Yudhi-sh/hira was very unwilling to 
 go, but could not refuse his uncle's invitation. Sakuni, maternal 
 uncle of Dur-yodhana, was not only a skilful player but also a 
 dexterous cheat. He challenged Yudhi-sh^hira to throw dice 
 with him, 'and Yudhi-sh/hira, after stipulating for fair- play, 
 began the game. He lost his all, his kingdom, his brothers, 
 himself, and his wife, all of whom became slaves. When 
 Draupadi was sent for as a slave and refused to come, Duh- 
 sasana dragged her into the hall by the hair, and both he and 
 Dur-yodhana grossly insulted her. Bhima was half mad with 
 rage, but Yudhi-shftiira's sense of right acknowledged that 
 Draupadi was a slave, and he forbade Bhima and his brothers to 
 interfere. When the old Maha-raja Dhnta-rashfra was informed 
 of what had passed, he came into the assembly, and declaring that 
 his sons had acted wrongfully, he sent Draupadi and her hus- 
 
3 8o 
 
 YUDHI-SHTHIRA. 
 
 bands away, imploring them to forget what had passed. Dur- 
 yodhana was very wroth, and induced the Maha-raja to allow 
 another game to avoid war, the condition being that the losers 
 should go into exile for thirteen years, and should remain con- 
 cealed and undiscovered during the whole of the thirteenth year. 
 The game was played, and loaded dice gave Sakuni the victory, 
 so the Pa^avas went again into exile. During that time they 
 rendered a service to Dur-yodhana by rescuing him and his com- 
 panions from a band of marauders who had made them prisoners. 
 When Jayad-ratha, king of Sindhu, was foiled in his attempt 
 to carry off Draupadi, the clemency of Yudhi-sh/hira led him 
 to implore his brothers to spare their captive's life. As the 
 thirteenth year of exile approached, in order to keep themselves 
 concealed, the five brothers and Draupadi went to the country 
 of Virata and entered into the service of the Eaja. Yudhi- 
 shtfhira's office was that of private companion and teacher of 
 dice-playing to the king. Here Yudhi-sh£hira suffered his wife 
 Draupadi to be insulted, and dissuaded his brothers from inter- 
 fering, lest by so doing they should discover themselves. When 
 the term of exile was concluded, Yudhi-sh/hira sent an envoy to 
 Hastina-pura asking for a peaceful restoration to the Pam^avas 
 of their former position. The negotiations failed, and Yudhi- 
 shftiira invited Krishna to go as his representative to Hastina- 
 pura. Notwithstanding Yudhi-sh/ftiira's longing for peace the 
 war began, but even then Yudhi-shftiira desired to withdraw, <> 
 but was overruled by Krishna. 
 
 Yudhi-shihira fought in the great battle, but did not distin- 
 guish himself as a soldier. The version of the Maha-bharata 
 given in Mr. Wheeler's work makes him guilty of downright 
 cowardice. At the instigation of Krishna he compassed the 
 death of Drowa by conveying to that warrior false intelligence of 
 the death of his son Aswatthaman, and his character for veracity 
 was used to warrant the truth of the representation. His con- 
 science would not allow him to tell a downright lie, but it was 
 reconciled to telling a lying truth in killing an elephant named 
 Aswatthaman, and informing the fond father that Aswatthaman 
 was dead. He retreated from a fight with Kama, arid after- 
 wards reproached Arjuna for not having supported him and 
 Bhima. This so irritated Arjuna that he would have killed him 
 on the spot had not Krishna interposed. After the great battle 
 
 \ 
 
YUGA. 
 
 38i 
 
 was over Knslma saluted him king, but he showed great disin- 
 clination to accept the dignity. His sorrow for those who had 
 fallen was deep, especially for Kama, and he did what he could to 
 console the bereaved Dhnta-rashfra and Gandhari, as well as the 
 many other sufferers. He was made king, and was raised to the 
 throne with great pomp, he acting as ruler under the nominal 
 supremacy of the old King Dhnta-rashira. There, after an inter- 
 val, he asserted his universal supremacy by performing the great 
 Aswa-medha sacrifice. The death of Krishna at Dwaraka and 
 regrets for the past embittered the lives of the Pa%<iavas, and 
 they resolved to withdraw from the world. Yudhi-sh£hira 
 appointed Parikshit, grandson of Arjuna, to be his successor, 
 and the five brothers departed with Draupadi to the Himalayas 
 on their way to Swarga. The story of this journey is told with 
 great feeling in the closing verses of the Maha-bharata. See 
 Maha-bharata. 
 
 Yudhi-shihira had a son named Yaudheya by his wife Devika; 
 but the Vishmi Purawa makes the son's name Devaka and the 
 mother's Yaudheyi. 
 
 YUGA. An age of the world. Each of these ages is preceded 
 by a period called its Sandhya or twilight, and is followed by 
 another period of equal length called Sandhyansa, ' portion of 
 twilight/ each being equal to one- tenth of the Yuga. The 
 Yugas are four in number, and their duration is first computed 
 by years of the gods : — 
 
 KWta Yuga, . 
 Sandhya, 
 Sandhyansa, . 
 
 Treta Yuga, . 
 Sandhya, 
 Sandhyansa, . 
 
 Dwapara Yuga, 
 Sandhya, 
 Sandhyansa, . 
 
 Kali Yuga, 
 Sandhya, 
 Sandhyansa, . 
 
 4000 
 
 400 
 
 400 
 
 4,800 
 
 3000 
 
 300 
 
 300 
 
 ■ 3? 600 
 
 2000 
 
 200 
 
 200 
 
 2,400 
 
 1000 
 
 100 
 
 100 
 
 — 1,200 
 
 12,000 
 
 / 
 
3 82 
 
 YUGA. 
 
 But a year of the gods is equal to 360 years of men, so 
 
 years, forming the period called a Maha-yuga or Manwantara. 
 Two thousand Maha-yugas or 8,640,000,000 years make a Kalpa 
 or night and a day of Brahma. 
 
 This elaborate' and practically boundless system of chronology 
 was invented between the age of the Rig- veda and that of the 
 Maha-bharata. No traces of it are to be found in the hymns of 
 the Big, but it was fully established in the days of the great 
 epic. In this work the four ages are described at length by 
 Hanumat, the learned monkey chief, and from that description 
 the following account has been abridged : — ■ 
 
 The Krita is the age in which righteousness is eternal, when 
 duties did not languish nor people decline. ~No efforts were 
 made by men, the fruit of the earth was obtained by their mere 
 wish. There was no malice, weeping, pride, or deceit ; no con- 
 tention, no hatred, cruelty, fear, affliction, jealousy, or envy. 
 The castes alike in their functions fulfilled their duties, were 
 unceasingly devoted to one deity, and used one formula, one rule, 
 and one rite. Though they had separate duties, they had but 
 one Yeda and practised one duty. 
 
 In the Treta Yuga sacrifice commenced, righteousness decreased 
 by one-fourth ; men adhered to truth, and were devoted to a 
 righteousness dependent on ceremonies. Sacrifices prevailed 
 with holy acts and a variety of rites. Men acted with an object 
 in view, seeking after reward for their rites and their gifts, and 
 were no longer disposed to austerities and to liberality from a 
 simple feeling of duty. 
 
 In the Dwapara Yuga righteousness was diminished by a half. 
 The Yeda became fourfold. Some men studied four Yedas, 
 others three, others two, others one, and some none at all. 
 Ceremonies were celebrated in a great variety of ways. From 
 the decline of goodness only few men adhered to truth. When 
 men had fallen away from goodness, many diseases, desires, and 
 calamities, caused by destiny, assailed them, by which they were 
 
 4800 x 360 
 
 3600 x 360 
 
 2400 x 360 
 
 1200 x 360 
 
 1,728,000 
 1,296,000 
 864,000 
 432,000 
 
 Total, 
 
 4,320,000 
 
YUGA N-DHARA — YUYUTSU. 
 
 333 
 
 severely afflicted and driven to practise austerities. Others 
 desiring heavenly bliss offered sacrifices. Thus men declined 
 through unrighteousness. 
 
 In the Kali Yuga righteousness remained to the extent of 
 one-fourth only. Practices enjoined by the Vedas, works of 
 righteousness, and rites of sacrifice ceased. Calamities, diseases, 
 fatigue, faults, such as anger, &c, distresses, hunger, and fear 
 prevailed. As the ages revolve righteousness declines, and the 
 people also decline. When they decay their motives grow 
 weak, and the general decline frustrates their aims. — Muir, i. 
 144. 
 
 In the Knta Yuga the duration of life was four thousand 
 years, in the Treta three thousand, in the Dwapara two thou- 
 sand. In the Kali Yuga there is no fixed measure. Other pas- 
 sages of the Maha-bharata indicate " that the Knta Yuga was 
 regarded as an age in which Brahmans alone existed, and that 
 Kshatriyas only began to be born in the Treta." 
 
 YLGAN-DHAKA. A city in the Panjab. A people dwell- 
 ing there and in the vicinity. 
 
 YUVANASWA. A king of the Solar race, father of Man- 
 dhatn. A legend represents this son as being conceived by and 
 born of his father. 
 
 YUVA-KAJA. ' Young king.' The heir-apparent to a 
 throne. 
 
 YUYUDHANA. A name of Satyaki. 
 
 YUYUTSU. A son of Dhnta-rashfra by a Vaisya handmaid. 
 On the eve of the great battle he left the side of the Kauravas 
 and joined the Pa^rfavas. When Yudhi-sbihira retired from 
 the world he established Yuyutsu in the kingdom of Indra- 
 prastha. 
 
 1 
 
/ 
 
SANSKRIT INDEX. 
 
 Abdhi-jau = Aswins. 
 Abdhi-nagarl = D waraka. 
 Abhayada, 69. 
 Abhim am — S waha. 
 Abhi-rupa = Kama. 
 Abhoga— Varuwa. 
 Abhra-matanga — Loka-pala. 
 Abhramu — Loka-pala. 
 Abhra-pisacha = Rahu. 
 Abhrottha = Vajra. 
 Abja = Brahma, 58. 
 Abj a-hasta = Agni. 
 Abja-yoni = Brahma, 58. 
 A - dharma — NimtL 
 Adhiratha — Kama. 
 Adhirathi = Kama. 
 Adhisima — KWshraa, 70. 
 Adhwaryu — V^da 350. 
 Adhyaya — Veda 346. 
 Adi-Kavi = Brahma. 
 Adi-parva, 190. 
 Adityas — Daksha. 
 Adri-ja = Devi. 
 
 Adrika — Satyavati, Uparichara. 
 Adr isy anti — Parasar a . 
 Adwaita — Madhava. 
 Adwaita, 82. 
 Agasti — Varrma. 
 Agastya — Blm'gu. 
 Aghora=£iva. 
 Aghrmi = Pushan. 
 Agneyastra — Viswa-karma. 
 Agneyi — A ngiras. 
 Agni — Angiras, Twash£W. 
 Agni-bhu = Karttikeya. 
 
 1 
 
 Agnivama, 313. 
 Agnivesa — Agneyastra. 
 Agra-sandhani — Yama. 
 Ahamyati, 69. 
 Ahana = Ushas. 
 Ahi — Indra. 
 Ahinagu, 313. 
 Ahlnara, 70. 
 
 Ahinsa = Nara - Naray ana. 
 AidsividsL ) 
 
 Ailavila |= Ku vera. 
 Aila — Puru-ravas. 
 Aindri = Indrara, Matns. 
 A-ja = Kama. 
 Ajamic^ha, 69. 
 A j yapas — Pitr is. 
 A-kacha = Ketn. 
 Akhu-ratha= Ganesa. 
 Akrodhana, 70. 
 Aksha = Ravana. 
 Alambusha — Irfavirfa. 
 Alarka, 69. 
 Amaradri = Mem. 
 Amarsha, 313. 
 Amaru — Amaru £ataka. 
 Ambika— Chamun^a. 
 Ambu-raja = Varuna 338. 
 AmWta = Dhanwantari. 
 Anmtaharana == Garucfo. 
 Amurta-ra j as — Dharmarany a. 
 Anala = Agni, Vasu. 
 An-anga = Kama. 
 Ananta^Devi. 
 Ananta-sayana = Vishnu. 
 Ananta = sirsha — #esha. 
 
 2 B 
 
SANSKRIT INDEX. 
 
 An-anya- ja = Kama. 
 Anara^ya, 313. 
 Anarta— Kusa-sthali. 
 Anavaratha, 69. 
 Andhaka-ripu — Andhaka. 
 Andhaka- vn'slmi — Andhaka. 
 Andha-tamisra — Naraka. 
 Anenas — Ayus. 
 Anenas (two), 313. 
 Anga — Anu, Champa, Dlrgha- 
 
 tamas, Kama, Vrithi, 
 Angadi — Angada. 
 Anga-raj a = Kama. 
 Angaraka = Mangala. 
 Angirasa = BWhaspati. 
 Anila, 69. 
 
 Anila — Vasu, Vayu. 
 
 Anili = Hanumat. 
 
 Animishacharya — BWhaspati. 
 
 Anjana, 313. 
 
 An j an a — Loka-pala. 
 
 Anj aney a = Hanumat. 
 
 Ansa — Aditya. 
 
 Ansu, 70. 
 
 Anupama — Loka-pala. 
 Anuratha, 69. 
 An-uru = Aruwa. 
 Anusaras = Bakshasas. 
 Anusasana-parva, 190. 
 Anuvaka— Veda 346, 348. 
 Apa — Vasu. 
 Aparita — Aparanta. 
 Aptyas — Trita. 
 Arawya-kawc£a — Bamayawa. 
 Ara = /Sani. 
 Aravin, 69. 
 
 Arehananas — £yavaswa. 
 Ardra — Sanclhya, 313. 
 Arha = Indra. 
 Arha-pati — SHrya. 
 Arish£a — Gandharva 106. 
 Arish£a-nemi = Saha-deva, 187, 
 _ 313. 
 
 Arj Ikiya — Sapta-sindhava. 
 Arka-sodara — Loka-pala. 
 Aruwa — Jafclyu, Sampati, Surya. 
 Arum — Nachiketas. 
 A ru/ioda — Manasa. 
 
 Arushl — Aurva, Chyavana, 75. 
 Arvarivat — Pulaha. 
 Arya = DevL 
 Aryaman — Aditya. 
 Asani — Siva, 296, Vajra. 
 Asaras = Rakshasas. 
 Ash^adhyayi = Pacini. 
 Ashiaka — Galava, Veda 346. 
 Ash£a-karaa= Brahma 57. 
 Asikni — Sapta-sindhava. 
 Asi-patra-vana — Naraka. 
 Asita = £ani. 
 
 Asita-dansh£ra = Makara. 
 Asitanga — Bhairava. 
 Aslesha-bhava = Ketu. 
 Asmaka, 313. 
 Asmana = Arima. 
 Asphujit = £ukra. 
 Asrama-parva, 190. 
 Asra-pas = Dakinis. 
 Asra-pas = Bakshakas. 
 AsWk-pas = Bakshakas. 
 Asrita — Tri-murti. 
 Asruvindumati — Yayati. 
 Asuras — Dadhyanch. 
 Aswa, 77. 
 
 Aswalayana Brahma%a — Brah- 
 
 mam. 
 Aswamedhadatta, 70. 
 Aswa-medhika-parva, 190. 
 Aswa-pati — SavitrL 
 Aswini — As wins. 
 Aswins — 73, 75, Sarawyu. 
 Atala — Patala. 
 Atikaya = Bavawa. 
 Atithi, 313. 
 
 Atithi-gwa = Divo-dasa. 
 Atma-bhu = Kama. 
 Auchathya = Dlrgha-tamas. 
 Audumbara = Yama. 
 Aumavabha— Avatara 34. 
 Aurvasiya — Agastya. 
 Auttanapadi — Dhruva. 
 Avantis — Haihaya. 
 Avara = Devi. 
 Avastha — Vishnu 360. 
 Ayana-ghosha — Badha. 
 Ayana — Narayana. 
 
 \ 
 
SANSKRIT INDEX. 
 
 3S7 
 
 Ayodhya-kawefa — Ramayawa. 
 Ayoni-ja = Sita. 
 Ayushman — Uttana-pada. 
 Ayutayus— 70, 313. 
 
 Babhravi = Devi. 
 Babhru = #iva. 
 Badava-mukha — Aurva. 
 Bac^avanala — Aurva. 
 Bahikas— £akala. 
 Bahu — Aurva. 
 Bahu-dara = Vaj ra. 
 Bahugava, 69. 
 Bahuka, 313. 
 Bahulaswa, 313. 
 Bahu-salin = Bhima. 
 Bahvrz'chas — Veda 350. 
 Balaja river, 62. 
 Bala-ka^o?a — Ramayawa. 
 Balaki — Gargya. 
 Balandhara — Bhima. 
 Ballala — Bhoja-prabandha. 
 Ballava = Bhima, 187. 
 Ba^a-bha^a — Kadambaii. 
 Bawa — Tripura. 
 Banga — Dlrglia-tamas. 
 Bashkali — Ya j na walky a. 
 Bhadra — Utathya. 
 Bhadra-soma = Ganga. 
 y Bhadraswa — Dwipa, Jambu-d. 
 Bhaga — Aditya, Daksha, 77, 
 
 Pushan. 1 
 Bhagavad-gita, 82. 
 Bhagavat = £iva. 
 Bhaga vatl = Devi. 
 Bhagnatma = Soma. 
 Bhaimi == Damay anti. 
 Bhajamana, 70. 
 Bhajeratha — Ikshwaku. 
 Bhakti— Narada Purawa. 
 Bhanu — Satya-bhama. 
 Bhanumat — Satya-bhama, 313. 
 Bharadwaja, 69. 
 Bharam — Rahu. 
 Bharam-bhu = Rahu. 
 Bharata, 69. 
 
 Bharata-varsha — Dwipa, Jam- 
 bu-d. 
 
 / 
 
 Bharati = Saraswati. 
 
 Bharga, 70. 
 
 Bharga-bhumi, 70. 
 
 Bharga va = Su kra. 
 
 Bhaskara = Surya. 
 
 Bhaswati — Surya. 
 
 Bha^a Naraya^a — Venl Sanhara. 
 
 Bha^oji Dlkshita — Siddhanta- 
 
 kaumudi. 
 Bhauma = Mangala. 
 Bhava- ja = Kama. • 
 Bhavani = Devi. 
 Bhavanmanyu, 69. 
 Bhela— Dhanwantari. 
 Bheruw^a — Yogini. 
 Bhidira = Vajra. 
 Bhimaratha (two), 69. 
 Bhima-sasana = Yama. 
 Bhishawa — Bhairava. 
 Bhishma-parva, 191. 
 Bhoja — KWta-varman. 
 Bhoja-ka^a — Rukmin. 
 Bhramari = Devi. 
 Blmgu — Aurva, Twashfrr, Khy- 
 
 ati, Pn/thivi, Pratardana, Su- 
 
 kra. 
 
 Brmgus — KWta-virya. 
 Bhumi, 34. 
 Bhumi-ja = Sita. 
 Bhumi-putra = Mangala. 
 Bhuta-nayaki = Devi. 
 Bhuvana — Viswa- karma. 
 Bindu-sara — Maurya. 
 Brahma — Bhrigu. 
 Brahma = Narada. 
 Brahma-datta — GhWtachi, Ni- 
 
 kumbha. 
 Brahmadikas — Su-pamas. 
 Brahmanaspati — TwashfrV. 
 B rah mam — Mat™. 
 Brahman-veda — Veda 351. 
 Brahmastra — Aswatthaman. 
 Brahma- varaha — Brahma- vai- 
 
 varta. 
 
 Brahma- vidya— Atharvan. 
 Brahma-vrmda, 57. 
 Brahml— 57, Saraswati. 
 Bnhadaswa, 313. 
 
388 
 
 SANSKRIT INDEX. 
 
 Bnhadbala, 313. 
 Bnfaad-bhanu — Satya-bham a. 
 Br^hadratha — 70, Jara-sandha, 
 
 Maurya. 
 Brzihaduktha, 313. 
 Bn'haj - j ataka — Varaha Mihira. 
 BWhan-Manu — Maim. 
 BWhan-nala = Arjuna, 187. 
 Br^han Naradiya Purawa — Na- 
 
 rada Pura^a. 
 Bnhaspati — Pn'thi. 
 Bnhat — Dharma-sastra. 
 BWhatkshatra, 69. 
 Buddha, 26, 38, 68. 
 
 Chakora — Chandra-ketu. 
 Chakra — Chakra-varti. 
 Chakra-vae£a, ) _ _ • _ 
 Chakra-yala, } Lokaloka. 
 Chakshas = BWhaspati. 
 Chakshu — Sapta-sindhava. 
 Champadhipa = Kama. 
 Chanchala = Lakshmi. 
 Chawcftka = Devi. 
 Chandsi — Chamuw(ia, Devi. 
 Chanda — Yama. 
 
 Chandeswara — Vivada Katna- 
 kara. 
 
 Chandra-bhaga — #amba, Sapta- 
 sindhava. 
 Chandrabhanu — Satya-bhama. 
 Chandra- chuc^a = Bhairava. 
 Chandramas — Chandra-gupta. 
 Chandra-sekhara = #iva. 
 Chara = Mangala. 
 Charak-pu j a — Devi. 
 Charvi, 174. 
 
 Chatur-anana = Brahma, 57. 
 Chatur-bhuj a = Visrmu. 
 Chatur-mukha = Brahma, 57. 
 Chatur-vama — Varna. 
 Chaturvedas — PitWs. 
 Chhaga-ratha — Agni. 
 Chhala, 313. 
 Chhidaka = Vajra. 
 Chhinna- mastaka = Devi. 
 Chirad = Garuc?a. 
 Chitra-ratha, 65, 69, 70, 138. 
 
 Chitra- sikhaftcftnas — ifoshis. 
 Chitra-vahana — Chitrangada. 
 Chola — Panefya. 
 Chunchu, 313. 
 Chyavana— Mada. 
 
 Dadhi — Dwipa. 
 
 Dahanopala — Stirya-kanta. 
 
 Daitya — Asura. 
 
 Daitya-guru = #ukra. 
 
 Daivata — Nirukta. 
 
 Daksha — Aditya, Viswa-devas. 
 
 Daksha-ja=Devi. 
 
 Dakshaya = Garuc/a. 
 
 Daksheya = Pacini. 
 
 Dakshi — Pacini. 
 
 Dakshma — Akuti, Arjuna 23. 
 
 Dakshma = Devi — Yajna. 
 
 Dakshmasa-pati = Yama. 
 
 Dala, 313. 
 
 Dama, 77. 
 
 Damaru — 5iva. 
 
 Dambholi = Vajra. 
 
 Damodara Misra — Hanuman- 
 
 Na£aka. 
 Danava — Asura. 
 Dawc£a-dhara = Yama. 
 Dandasukas = Rakshakas. 
 Da^I=Yama. 
 Dantakura, 162. 
 Darpaka = Kama. 
 Daruka = £atyaki. 
 Dasa — Arya. 
 Dasa-bhuja=Devi. 
 Dasa-kan^ha = Ravawa. 
 Dasa-nandini = Satya-vatT. 
 Dasa-ratha — Ja^ayu, 'Maurya, 
 
 ifoshya-smiga. 
 Dasarha, 69. 
 Daseyi = Satya-vati. 
 Dasma ) 
 Dasma-varchas- j 
 Dasra = Pushan. 
 Dasyu — Arya. 
 Dattaka — Magna. 
 Datteya= Indra. 
 Deva-bhuti= Ganga. 
 Deva-brahma = Narada. 
 
 = Pushan. 
 
 \ 
 
SANSKRIT INDEX. 
 
 389 
 
 Deva-giri — Bhagavata 45, Maya, 
 
 Vopa-deva. 
 Devaka — Yudhi-shfliira. 
 Deva-kshattra, 69. 
 Devamirfhusha, 70. 
 Deva-mitra = £akalya. 
 Devana Bha££a— Dattaka Chan- 
 
 drika, Snm'ti Chandrika. 
 Deva-nagaii— Saraswati. 
 Devanam-piya = Asoka. 
 Devanika, 313. 
 Devantaka — Bavawa. 
 Deva-parvata= Meru. 
 Deva-pati = Indra. 
 Deva-rata — 69, 313. 
 De va-sena = Jayanti. 
 Deva-sravas — Ekalavya. 
 Devatithi — 70. 
 
 Deva-vardhaka — Viswa-karma. 
 
 Devjjva — Nidagha,Yudhi-sh£hira. 
 
 Dhanaka — KWta-virya. 
 
 Dhanus — 36. 
 
 Dhanwantari — 69. 
 
 Dhara — Yasu. 
 
 Dharam — LakshmT. 
 
 Dharam-siita= Slta. 
 
 Dharma — Nara Narayawa, Haris- 
 
 chandra. 
 Dharma- jna = Tri-ja£a. 
 Dhaumya — Dharnia-sastra. 
 Dhishana — BWhaspati. 
 DhWsh£a-ketu — 69, 313. 
 DhWsh^a — Maim. 
 Dlm'ti — 3 1 3, Vis wa- de vas. 
 Dhruva — Vasu. 
 Dhruvasandhi, 313. 
 Dhuma-ketu = Agni. 
 Dhuri — Viswa-devas. 
 Dhwani — Viswa-devas. 
 Dhyushitaswa — 3 1 3. 
 Dldivis = Brfhaspati. 
 Dilipa, 70. 
 D imbhaka — Hansa. 
 Dina-kara = Stirya. 
 Dlpaka = Kama. 
 Dlrgha-bahu, 313. 
 Dlrgha-tamas — Bharadwaja,Usij. 
 
 69. 
 
 Dlrghayus = Markawefeya. 
 Divodasa, 69, 104. 
 Divya-ratna — Chinta-mara. 
 Draimayana = Aswatthaman. 
 Drzdhaswa, 313. 
 Drisana = Virochana. 
 DWshadwati river — Brahma- 
 
 varta. 
 Drcma — J arita. 
 Drcma-parva, 191. 
 Dru-ghawa = Brahma, 59 . 
 Druhma = Brahma, 59. 
 Druhyu — Vaibhoj as. 
 Dugdha— Dwipa. 
 D u h- saha — Narmada. 
 Dundu = Vasu-deva. 
 D urga- pu j a — D e vi. 
 Dur-vasas — Mudgala. 
 Dushyanta, 69. 
 Dwadasa-kara ) 
 Dwadasaksha \ =Karttikeya. 
 Dwai-matura = Gawesa. 
 Dwaita — Madhava. 
 D waraka = Kusa-sthall. 
 Dwi-deha = Gawesa. 
 D wi- j a — Vama. 
 Dwita — Trita. 
 Dwivida — Bala-rama 41. 
 Dya Dwiveda — Niti-manjarl. 
 Dyaus = Ushas.' 
 Dyava-pWthivI — Dyaus. 
 Dyotana = Ushas. 
 Dyumat, 69. 
 Dyumayl = San jna. 
 
 Ekasrmgas — Pitn's. 
 Ekata — Trita. 
 
 Gabhastiman = Surya. 
 Gabhastimat — Bharata-varsha, 
 
 Dwipa, Patala. 
 Gada — Angada. 
 Gada — Vislmu 361. 
 Gaclagadau = Aswins. 
 Gada-yitnu = Kama. 
 Gadhi — Kusambha. 
 Gadhi-ja 
 Gadhi-n andana 
 
 |=v. 
 
 Viswamitra. 
 
39o 
 
 SANSKRIT INDEX. 
 
 — Gawesa. 
 
 Gagane$wara = Garuc?a. 
 Gaganolmuka = Mangala. 
 Gajanana 
 Gaja-vadana 
 Ga^a-nayaki = Devi. 
 Gawa-parvata — Kailasa. 
 Ganda- vaha = Vayu. 
 Gandha-kali ) 
 Gandha-vati ( =Satya-vatT. 
 
 Gandha - madana — Kula - parva- 
 • tas. 
 
 Gandharva — Bharata - varsha, 
 
 Dwipa. 
 Gandharvas, 99. 
 Gandharvi Somada— Urmila. 
 Ganga-ja= Karttikeya. 
 Ganga-putra = Karttikeya. 
 Ganga — Sapta-sindhava. 
 Gardhabila — Vikramaditya. 
 Garga — Kala-yavana. 
 Gargya-balaki — Ajata-satru, 
 Gargya — Dharma-sastra, Syala, 
 
 Yayati. 
 Garhapatyas — PitWs. 
 Garutman = Garu^a. 
 Gatu = Gandharva. 
 Gauri — Mandhatra. 
 Gautama — KWpa. 
 
 Gavalgawa ) 
 
 Gavalgarci \ - han J ; 
 Gay a — £iva 299. 
 Gha^odbhava = Agastya. 
 Ghafotkacha — Alambusha. 
 Ghrata — Dwipa. 
 Girisa = #iva. 
 Glsh-pati = Brahaspati. 
 Go-kama — Aparanta. 
 GomatI — Sapta-sindhava. 
 Go-meda — Nava-ratna. 
 Go-medaka Dwipa — Dwipa. 
 Gonardiya = Patanjali. 
 Gowikaputra = Patanjali. 
 Gopa — Gaupayanas. 
 Gopi-natha — Kautuka-sarvaswa. 
 Gotama— KWpa. 
 Grah,adhara = Dhruva. 
 Graha-raja = Surya. 
 Granthika = Nakula, 1 87. 
 
 jaya. 
 
 Gn'dhu = Kama. 
 Gn'tsu = Kama. 
 Guhya — Tri-murti. 
 Gupta-chara= Bala-rama. 
 
 Haihayas — Bahu. 
 HaimavatI = Devi. 
 Hala, 41. 
 
 Hala = Bala-rama. 
 
 Halayndha Bha££a — Abhidhana. 
 
 Hansa-vahana = Brahma 57. 
 
 Hanushas = Rakshasas. 
 
 Hara-sekhara= Ganga. 
 
 Hari-chandana — Pancha-vnksha. 
 
 Harita, 313. 
 
 Harita— Chyavana, 75. 
 
 Hari-varsha — Dwipa, Jambn-d. 
 
 Haryaswa— Galava, (three) 313. 
 
 Harsha Vikramaditya — Kali- 
 dasa, Nava-ratna. 
 
 Hastina-pura— Bala-rama, /Sam- 
 ba. . 
 
 Hatakeswara — Patala. 
 Havishmats— Angiras. 
 Haya-griva, 36. 
 Hayas, 162. 
 Haya-siras — Aurva. 
 Haya-vahana — Revanta. 
 Hema Chandra — Abhidhana. 
 Hemadri — Bhagavata Purawa, 
 
 Mem. 
 Hema-mala — Yam a. 
 Heramba= Ganesn. 
 Him a-pawc/ara — Loka-palas. 
 Hira = LakshmL 
 
 Hiraw-maya — Dwipa, Jambu-d. 
 Hira^ya-kasipu, 37, #isu-pala. 
 Hirarayaksha, 37. 
 Hirawyanabha, 313. 
 Hladini — Sapta-sindhava. 
 Hradin = Vajra. 
 Hraswaroma, 313. 
 HWdika, 70, £ata-dhanvan. 
 Huta-bhuj = Agni. 
 Hutasa = Agni. 
 
 Ichchha-vasu = Kuvera. 
 Iddumati — Aja. 
 
SANSKRIT INDEX. 
 
 39 1 
 
 Ijya = Bnhaspati. 
 Ikshu — Dwipa. 
 Ikshwakus — Tryaruwa. 
 Ila — Su-dynmna. 
 Ilavila, 313. 
 
 Ha-wta — Dwipa, Gandha-ma- 
 
 dana, Jambu-dwipa. 
 Ilusha — Kavasha. 
 Indira = Lakshmi. 
 Indra — 64, 74, 75, Dur-vasas, 
 
 Twash£ri, Krauncha. 
 Indra -dwipa — Bharata, - varsha. 
 Indra-pramati — Maftrfukeya. 
 Indra-prastha, 186. 
 Indram — MatWs. 
 Indrasena ( — sena) Nala. 
 Indrejya = Bn'haspati. 
 Indu- j a = Narmada. 
 Ira-ja = Kama. 
 
 Ira^at — Airavata, Arjuna, Ulupi. 
 Iravati — Prithi, Sapta-sindhava. 
 Lsani = Devi. 
 Isa-sakhi = Kuvera. 
 Ishma=Kama. 
 Ish ^ipachas = Rakshasas. 
 Iswara Kreshna — Sankhya-kari- 
 ka. 
 
 Iswari = Devi. 
 
 Jagad-dhat?^' = Devi. 
 J agad-ganri= Devi. 
 Jagad-gami — Manasa. 
 Jagad-Isa — Hasyamava. 
 Jagan-mata = Devi. 
 Jagan-natha, 62. 
 
 Jagan-natha Tarkalankara — Vi- 
 
 vada Bhangamava. 
 Jahanaka = Maha-pralaya. 
 Jahnu, 69. 
 Jala — Dwipa. 
 Jaladhi-ja= Lakshmi. 
 J ala-kantara = Vay u. 
 Jala-mtirtti = #iva. 
 Jala-pati = Varu?za, 338. 
 J ala-rtipa = Makara. 
 Jambha-bhedin — Jambha. 
 Jambhala-datta— Vetala Pancha- 
 
 vinsati. 
 
 Jambfi-nadi— Sapta-sindhava. 
 J anaka — Yajnawalkya. 
 Janaka-pura = Mithila. 
 J ara — Jara-sandha. 
 Jaras — /Samba. 
 Jarasandha-jit = Bhima. 
 J arat-karu — Astika. 
 J aritari — Jarita. 
 Jasuri= Vajra. 
 J ata — Haihaya. 
 Ja£a- dhara = £iva. 
 Jata-vedas = Agni. 
 Jay a, 313. 
 
 Jaya-deva — Prasanna-Raghava. 
 J aya-dhwaja — Talajangha. 
 J ay a — Yogini. 
 Jaya = Yiidhi-sh^hira, 187. 
 Jayad-bala = Saha-deva, 1 87. 
 Jayani = Jayanti. 
 Jayanta = Bhima, 187. 
 Jayanti — #ukra. 
 Jayasena, 69. 
 Jaya-sena == Nakula, 187. 
 Jhajhodari — Satya-vati. 
 Jhashanka = Animddha. 
 Jihma-yodhin = Bhima. 
 Jimtita, 69. 
 Jishmi = Indra. 
 Jiva = Br^haspati. 
 Jnana-ka?i(^a — Veda 345. 
 Jwala-mukhi — Pi£ha-sthana. 
 Jyamagha, 69. 
 Jyotir-lingam — Lingam. 
 Jyotir Lswara — Dhurta-samaga- 
 ma. 
 
 Kabandha — Rahu. 
 
 Kachchhapa — Nidhi. 
 
 Kadraveya — Kadru. 
 
 Kadvat — Ka. 
 
 Kaka-dhwaja = Anrva. 
 
 Kakudmati — Pradyumna. 
 
 Kala = £iva, Bhairava, Viradha, 
 
 Viswa-devas, Yama. 
 Kalakeli = Kama. 
 Kalanganl= Satya-vati. 
 Kalanjara = £iva. 
 Kalanjari = Devi. 
 
392 
 
 SANSKRIT INDEX. 
 
 Kalankura = Kansa. 
 Kala-purusha — Yama. 
 Kalas — PiWs. 
 Kalasi-snta ,= Agastya. 
 Kala-sutra — Naraka. 
 Kala-yavana — 167, £yala. 
 Kali— Nala. 
 Kalichi — Yama. 
 Kall-gha£ — Plftia-sthana. 
 Kali- karaka — Narada. 
 Kalinda — Kalindi, Yamuna. 
 Kalindi-karshawa = Bala-rama. 
 Kalinga — Anu, Dirgha-tamas. 
 Kalpa-vriksha — Pancha-vn'ksha. 
 Kalyana — Kalanas. 
 Kama — Vach, Viswa-devas. 
 Kama-charin = Garuda. 
 Kama-duh = Kama-dhenu. 
 Kama-kala ) 
 Kama-patni r = Bati. 
 Kama-priya J 
 
 Kamakhya = Devi, Kalika Pu- 
 
 ra^a. 
 Kamala = Lakshmi. 
 Kamalakara — Nirnaya - sindhu. 
 Kamala-yoni — Brahma. 
 Kamana = Kama. 
 Kamarupa Tlrtha — Kalika Pu- 
 
 rawa. 
 
 Kam a-rupin — Vidy a- dhara. 
 Kama-sutras — Vatsyayana. 
 Kamayus = Garucfct. 
 Kami = Rati. 
 Kam-pala = Bala-rama. 
 Kamya — Priya-vrata. 
 Ka?zc£a — Veda 348. 
 Kandasara — Indra. 
 Kalika — Veda 348. 
 Kanina = Kama, al so = Vy asa. 
 
 Kanja | = Brahma t>8. 
 Kanja-ja ) D 
 Kan j ana = Kama. 
 Kanka= Yudhi- shtfiira, 187. 
 Karataka = Makara. 
 Kantu = Kama. 
 
 Kan wa - sakba — #at apatha - brah- 
 
 mawa. 
 Kanya = DevI. 
 
 Kapala — Bhairava. 
 Kapala-malin = #iva. 
 Kapalini = Devi. 
 Kapila — Loka-palas. 
 Kapi-prabhu ) _ 
 Kapi-ratha [ =Rama ' 
 Kapiseya — Kapisa. 
 Kapi-vaktra = Narada. 
 Karambhad = Pushan. 
 Karambhi, 69. 
 Karburl = Devi. 
 Karburas = Rakshasas. 
 Kardama — Angiras, Daksha 77. 
 Karewu-mati — Naknla. 
 Kari-mukha = Ga^esa. 
 Karma-ka^a — Veda 345. 
 Karma-sakshi = Stiry a. 
 Kama-moti = Devi. 
 Kar/ia-parva, 191. 
 Kami — Ugrasena. 
 Kamikachala = Mem. 
 Karpura-manjari — Raja tfekhara. 
 Karpura-tilaka — Yogini. 
 Karshra = Kama. 
 Karttikeya — Kraun cha. 
 Kara = Viswa-karma. 
 Karur — £alivahana. 
 Karusha — Danta-vakra, Manu. 
 Ka^a, 69. 
 
 Kaserumat — Bharata - varsha, 
 
 Dwipa. 
 Kasi — Amba. 
 Kasiraja, 69. 
 Kasyapa — Gandharva. 
 Katyayani = Devi, Yajnawalkya. 
 Kaumaii — Karttikeya. 
 Kaumudika — Yogini. 
 Kaunapas = Rakshakas. 
 Kausalya — Dasaratha. 
 Kaiishitaki ) Agastya, Lopamud- 
 Kausltaki ) ra. 
 Kausiki = Devi, Satya-vati. 
 Kau£ilya — Chanakya. 
 Kauveri, 174. 
 
 Kavi - kama - pura — Chaitanya, 
 
 Chandrodaya. 
 Kavi = £ukra, Swadha. 
 Kavya^/Sukra. 
 
 % 
 
SANSKRIT INDEX. 
 
 393 
 
 Kavyas, ) 
 s, J 
 
 Pitn's. 
 
 Kavyas, 
 Kaya — Ka, 
 Kelikila = Rati. 
 Kesa = Vanma 338. 
 Kesari — Hanumat. 
 Kesini— Sagara, Asamanjas. 
 Ketu-mala— Dwipa, Jambu-dwi- 
 pa. 
 
 Ketu-mati — KaikasT. 
 Ketumat, 69. 
 Khageswara — Garuc^a. 
 Khaftrfa — Veda 346. 
 Khandapawi, 70. 
 Khaw^a-parasu = Parasu-rama. 
 K ha^ava — Agni. 
 Kha-pura = Saubha. 
 Kharba— Nidhi. 
 Kharwas = Valakhilyas. 
 K h a^tma j as — Khasas. 
 Khechara — Vidy a- dhara. 
 Khetaka — Bala-rama 41. 
 Khinkira — Kha£wanga. 
 Khyati — Lakshmi. 
 Kilala-pas = Rakshasas. 
 Kim-purusha-dwipa — Dwipa, 
 
 Jambu-d. 
 Kinkira = Kama. 
 Kin-nara-dwlpa — Dwipa. 
 KiratI=DevI= Ganga. 
 Kiii tin = Vishnu. 
 Klrtiman— Uttana-pada. 
 Kishkindhya-ka^a — Ramayana. 
 Kitava — Uluka. 
 Kona^AS'ani. 
 Konkana — Remika. 
 Kratha, 69. 
 Kratu — Viswa-devas. 
 Kratu-dwishas = Daityas, 
 Krauncha-dwlpa — Dwipa. 
 Kravyad— Agni, Rakshasas. 
 Kwaswa, 313. 
 KnsTma = Dranpadl. 
 Kn'slma-kavi — Kansa-badha. 
 KWshna-nrisra-— Prabodha Chan- 
 
 drodaya. 
 KWta, 313. 
 
 Krit a- dh wa j a — K esi * dh wa j a. 
 
 Kntanta = Yama. 
 KWtaratha, 313. 
 KWti, 313. 
 KWtirata, 313. 
 Kntti-vasas = >Siva. 
 Kroda=/Sani. 
 
 Krodha — Bhairava, Daksha 77. 
 Krosh^W — Angada. 
 Krosh£u, 69. 
 
 Krumu — Sapta-sindhava. 
 Krura-dris ) . 
 Krura-lochana \ =^ am - 
 Kshama — Pulaha. 
 Kshapaias = Rakshasas. 
 Kshattra-vWddhi — Ayus, 69. 
 Kshema-dhanwan, 313. 
 Kshemaka, 70. 
 Kshemari, 313. 
 Kshlra — D wipa. 
 Kshlrabdhi-tanaya = Lakshmi. 
 Kshiti = Maha-pralaya. 
 Kubha — Sapta-sindhava. 
 Kubja, 166. 
 Ku^mala — Naraka. 
 Ku-ja = DevI. 
 Kulisa=Vajra. 
 Kumara = Karttikeya. 
 Kumaraka — Dwipa. 
 Kumara-su= Ganga. 
 Kumbha-sambhava = Agastya. 
 Kumbhmasi — Lavaca. 
 Kumuda — Dig-gaja, Loka-pala. 
 Kumuda-pati = Soma. 
 Kunda— Nidhi. 
 Kum, 313. 
 Kunjara = Agastya. 
 Kunj ararati— £arabha. 
 Kunti, 69. 
 Ku-pati — Bhairava. 
 Kuru— Viswa-devas. 
 Kuru-vatsa, 69. 
 Kusa — Dharmara^ya. 
 Knsa-dhwaja — VedavatT. 
 Kusa- d wip a — D wip a. 
 Knsamba — Gadhi. 
 Kusa-nabha — GhntachI, Kanya- 
 
 kubja, Vayu. 
 Kusa-rava — Maitreya. 
 
39+ 
 
 SANSKRIT INDEX. 
 
 Kusika, 74. 
 Ku£a-ja =Drowa. 
 Ku-tanu = Kuvera. 
 Kuthumi — Dharma-sastras. 
 Kuvalayaswa, 69. 
 
 Laghu — Dharma-sastra. 
 Lakhima-devi — Vivada Chandra. 
 Lakshma^a (author) — /S'arada- 
 
 tilaka. 
 Lakshml-pati = Vishnu. 
 Lalita-vistara — Gathas. 
 Lamba-karraa = Gawesa. 
 Lamhodara = Gawesa. 
 Lanka-dahi= Hanumat. 
 Lavaca — D wipa. 
 Likhita — Dharma-sastra, #an- 
 
 kha. 
 Linga — BhWgu. 
 Lochana — Viswa-devas. 
 Lohita = Mangala. 
 Loha-daraka, ) __. 
 Loha-sanku, ( Naraka " 
 Loka-chakshuh = Surya. 
 Lokakshi — Dharma-sastra. 
 Loka-mata= Lakshmi. 
 Lola = Lakshmi. 
 Lopa-mudra — Agasty a . 
 
 Mada = Vanmani. 
 Madambara — Loka-palas. 
 Madhava — Jaiminiya. 
 Madhavacharya — Sarva-darsana- 
 
 sangraha. 
 Madhavl — Galava. 
 Madhu — Lavaca. 
 Madhu— Mathura, 69. 
 Madhu-dipa = Kama. 
 Madhu-priya = Bala-rama. 
 Madhu- sudana — Kai^abha. 
 Madhu-vana — Mathura. 
 Madhyandina-sakha — £atapatha- 
 
 brahmawa. 
 Madira — KadambarL 
 Madravas — Viswa-devas. 
 Magha-bhava = £ukra. 
 Maha-bhadra — Manasa. 
 Mah a — Bhairava. 
 
 Maha-chanda — Yama. 
 Mahadhn'ti, 313. 
 Maha-kali = Devi. 
 Mahamari = Devi. 
 Maha-maya = Devi. 
 Maha- may a — Patala. 
 Maha-naraka — Naraka. 
 Mahandeva — #iva 296. 
 Maha-padma — Loka-palas, Nid- 
 hi. 
 
 Maha-padma Nanda — Chandra- 
 gupta. 
 
 Maha-prasthanika Parva, 192. 
 Maharajika — Gawa. 
 Maha-raurava — Naraka. 
 Maharoman, 313. 
 Mahasuri= Devi. 
 Mahaswat, 313. 
 Mahatala — Patala. 
 Mah a- vichi — Naraka. 
 Maha-virya= Sanjna. 
 Maha-virya — Surya 3 1 3. 
 Mahesa = /Siva. 
 Maheswari = Devi. 
 Maheswari — Matn's . 
 Mahisha-mardini= Devi. 
 Mahishmati— Ravawa. 
 Mahi-suta = Mangala. 
 Maitra- varum = Agastya. 
 Makara— Nidhi. 
 Makara-ketu = Kama. 
 Malaya-gandhini — Yogini. 
 Malini — Visravas. 
 Malla-naga= Vatsyayana. 
 Mamata — Br^haspati. 
 Mamata — Dirgha-tamas. 
 Mamateya = Dirgha-tamas. , 
 Mammal Bha^a — Kavya Pra- 
 
 kasa. 
 Mana = Agastya. 
 Manasas — PitWs. 
 Manasyu, 69. 
 Manavas — Manu-sanhita, ( 
 Manda = >S r ani. 
 Mandakini = Ganga. 
 Mand a-pala — Jarita. 
 Mandara, 36. 
 
 Mandara — Pancha-vWksha. 
 
SANSKRIT INDEX. 
 
 395 
 
 Mawc?avl, 47. 
 Mawi-bMtti — £esha. 
 Ma>ri-chaka — Chandra-kauta. 
 Ma/ii-dwipa — #esha. 
 Mawi-griva = Kuvera. 
 Mani-mandapa — /S'esha. 
 Mawi-pura — Arjuna 23, Babhru- 
 
 vahana. 
 Mano-ja = Kama. 
 Manu Savami — Chhaya. 
 Mara = Kama. 
 Marichi — Agnishwattas. 
 Mar j am — Yogini. 
 Markawc/eya — Angiras. 
 Marttawc/a — Aditi. 
 Maru (two), 313. 
 Marud-vWdha — Sapta-sindhava. 
 Maruta — Maruts. 
 Maruti = Hanumat. 
 Marut-putra = Hanumat. 
 Maruts— Diti. 
 Marutwan = Indra. 
 Matali — Yayati. 
 Ma tali — Yogini. 
 Matsya — Uparichara. 
 Matsyodarl = Satya- vati. 
 Matangi = DevI. 
 Maudgalya — Mudgala. 
 Mauryas — Asoka, Chandra-gup- 
 
 ta. 
 
 Mausala-parva, 191. 
 Mclya — Patala. 
 Maya, 189. 
 Maya-suta — Kama. 
 May! == Kama. 
 Mayu-raja = Kuvera. 
 Mayus = Kin-naras. 
 Medas — Kai^abha. 
 Medbatithi — Asanga. 
 Medhavin, 70. 
 Megha-vahana = Indra. 
 Mebatnu— Sapta-sindh ava. 
 Mekala, ) 
 Mekala-kanya, ) 
 Mena — Apama. 
 Meru — ifo'shabha. 
 Mmakshi — Kuvera. 
 Minaratha, 313. 
 
 Mekala. 
 
 = DevL 
 
 Misraka-vana = Swarga. 
 Mitakshara— Su-bodhinT. 
 Mitra — Aditya, Dakslia 78, Va- 
 ruwa. 
 
 Mitra -misra— Vira Mitro day a . 
 Mithila— Nimi. 
 Mitrasaha — Kalmasha-pada. 
 M^'da, ) 
 Mridam, ] 
 Mridu, 70. 
 MWganka = Soma. 
 Mrzga-siras— Sandhya, Yajna. 
 Mrikandsi— Markancfeya. 
 Mnttikavati — Bho j a. 
 Mr^tyunjaya = /Siva. 
 Muhira=Kama. 
 Mukta-kesi = Devi. 
 Mukunda = Vishnu — Nidlii. 
 Mulaka, 313. 
 
 MuwcJa = Ketu — Chamuno?a. 
 Muwe/a-mala, 299. 
 Muni, 106. 
 
 Mura — Chandra-gupta. 
 
 Murari Misra, ) Anargha Rag- 
 
 Murari Natfaka, ) hava. 
 
 Murmura = Kama. 
 
 Muru, 163, 167, 174. 
 
 Musala, 41. 
 
 Musali = Bala-rama. 
 
 Nabhaga, 313. 
 Nabhaga — Manu. 
 Nabhas, 313. 
 
 Nabhas-chara = Vidya-dhara. 
 Nabhi — ifo'shabha. 
 Nabhi-ja = Brahma, 58. 
 Nadi-deha — Nandi. 
 Nadi-ja = Bhishma. 
 Naga-dwipa — Bharata-varsha, 
 
 Dwipa. 
 Naga-kuwe/ala, 299. 
 Naga-malla— Loka-pala. 
 Naga-natha, ) . 
 Naga-nathesa, j Lin S a ' 
 Nagantaka = Garuda. 
 Naga-pasa — Varima. 
 Nagas — Gandharvas, Janame- 
 
 jaya. 
 
396 
 
 SANSKRIT INDEX. 
 
 Nagnajit, 162. 
 Naigama — Nirukta* 
 Naighantfuka — Nirukta. 
 Nakshatra-natha = Soma. 
 Nakshatras— Daksha 77. 
 Naktancharas = Rakshasas. 
 Nala, 313. 
 
 Nalini — Sapta-sindhava. 
 Nanda— Nidhi. 
 
 Nanda Pawcftta — Dattaka Ml- 
 mansa, Vaijayantl. 
 
 Nandaka — Vishnu, 361. 
 
 Nandana — Indra 127, Kama. 
 
 Nandini — Dilipa, Vasish£ha. 
 
 Nandivardhana, 313. 
 
 Narada — Utathya. 
 
 Naradlya Dharma-sastra — Na- 
 rada. 
 
 Nara-Narayana — Badari, Dam- 
 
 bhodbhava. 
 Narantaka — Havana. 
 Nara-raja — Kuvera. 
 Nava-ratha, 69. 
 Narayawa, 78. 
 Nari-kavacha, 313. 
 Narishyanta — Manu. 
 Nasaty as = Aswins. 
 Navarchi = Mangala. 
 Nayaki— -Yogini. 
 Netra-yoni= Indra. 
 Nichakru, 70. 
 Nidhana — Nidhi. 
 Nidhi, 174. 
 Nighna — Prasena. 
 Nikara— Nidhi. 
 Nikasha — Pisitasanas. 
 Nikashatmajas. 
 Nikumbha— BhanumatT, 313. 
 Nilakan^ha Bha^a — Vyavahara 
 
 Mayukha. 
 Nila— Nidhi. 
 Nila-vastra = Bala-rama. 
 Nimi — Janaka, Kshemaka. 
 Nimisha — Nimi. 
 
 Niramitra, 70, Kshemaka, Na- 
 
 kula. 
 Nir- j ara — Anm'ta. 
 Nir-r/ti— Loka-palas. 
 
 Nir-vWti, 69. 
 Nisakara = Soma. 
 Nisa^ha — Bala-rama, 41. 
 Nishada — PWthl. 
 Nishadha (King) 313. 
 Nisumbha — D e vi. 
 Nitala — Patala. 
 Niti-ghosha — Bn'haspati. 
 Nlti-sataka — Bhartn-hari. 
 Nitya = Devi. 
 Nitya = Manasa. 
 Nitya-yauvani = Draupadi. 
 Nn-chakshas = Rakshakas. 
 Nrzchakshush, 70. 
 NWga — DhWshta-ketu, Manu. 
 Nr^-jagdhas = Rakshakas. 
 NWpanjaya, 70. 
 Nyaksha = Parasu-rama. 
 Nyaya-bhasha— Vatsyayana. 
 
 Ogha, 163. 
 Oshadhi-pati = Soma. 
 
 Padma — Nidhi. 
 Padma-lanchhana= Devi. 
 Padma-nabha = Vishmi. 
 Padma vati = Manasa. 
 Pahnava = Pahlava. 
 Paila — Indra-pramati. 
 Pai^hmasi — Dharma-sastra. 
 Pa j ra — Kak shi vat. 
 Pa j riya — Kakshivat. 
 Paladas = Rakshakas. 
 Palalas = Rakshakas. 
 Palankashas = Rakshakas. 
 Panchali = Draupadi. 
 PanchamI = Draupadi. 
 Pancha-vinsa — Praucftia Brah- 
 
 mawa. 
 Panchayudha = Vishmi. 
 Panc?ya, 162. 
 Pangu=>Sani. 
 Pankti-giiva = Ravawa. 
 Pannaga-nasana = Garucfe. 
 Pansula — Kha£wanga. 
 Panthana — Naraka. 
 Parama— Tri-murti. 
 Paramesh^a = Brahma. 
 
SANSKRIT INDEX. 
 
 397 
 
 Parangada = Ardha-nan. 
 Paran-ja — India 127. 
 Paravani — Karttikeya. 
 ParavWt, 69. 
 
 Parij ataka — Pancha-vWksha. 
 Paripatra — Kula-parvatas, 313. 
 Pariplava, 70. 
 Pari vita, 57. 
 
 Pari y at r a — Kula-parvatas. 
 Pamasa — Bho j a. 
 Parshati= Draupadl. 
 Parshra = Kuntl. 
 Parushm — Sapta-sindhava. 
 Parushya — Indra 127. 
 Parvan — Rahu. 
 Pasa — #iva 299. 
 Pasa-bhn/t = Varama. 
 Pasi — Yama. 
 Pasupata — Arjuna 22. 
 Pasu-pati = >S'iva. 
 Pataia, 37. 
 Paulasty a = Kuvera. 
 Pauloma — Kalaka. 
 Paulomi = Indrawi. 
 Parmcfraka, 168. 
 Pavaka — Agni. 
 Pavamana — Agni. 
 Pavamanya — Veda 351. 
 Pavana-vyadhi — Uddhava. 
 Pavani— Sapta-sindhava. 
 Pavi = Vajra. 
 Phala = Bala-rama. 
 Phenapas — Pitr is. 
 Phena-vahin = Vajra. 
 Plj a vana — Paij avana. 
 Pinaka — #iva. 
 Pinga = Devi. 
 Pingala — Loka-pala. 
 Pisuna = Narada. 
 Pitabdhi — Agastya. 
 Pitha — 162. 
 
 Pi^ha-sthana — Kalika Purawa. 
 PitH-pati = Yanla. 
 Ply usha = Amrzta. 
 Piy adasi = Asoka. 
 Plakslia- dwipa — D wipa. 
 Plakshaga — Sapta-sindhava. 
 Playoga — Asanga. 
 
 ' ) /' *; , - 
 
 Prabha = Alaka. 
 Prabhakara — Soma 302. 
 Prabhanu — Satya-bhama. 
 Prabhasa — Vasu. 
 Prachetas — Vanma. 
 Prachinabarhis — Prachetas, Sa- 
 
 vama. 
 Prachinvat — 69. 
 Prachyas— Chandra-gupta. 
 Praghasas = Rakshakas. 
 Prag- j y otisha — Aditi. 
 Praharshawa = Budha. 
 Prahlada— Nivata-kavacha. 
 Pransu — Manu. 
 Prasena — Jambavat. 
 Prasenajit — Jamad-agni, 313. 
 Prasna — Veda 348. 
 Prasusruta, 313. 
 Prasuti — Swadha, Swaha. 
 Pratibandhaka, 313. 
 Pratibhanu — Satya-bhama. 
 Pratikshattra, 70. 
 Prati-margaka = Saubha. 
 Pratipa — #antanu. 
 Prati-sh^hana — Purii-ravas. 
 Prati-vindhya, 96, 188. 
 Pratyusha — Vasu, Viswa-karma. 
 Pravira, 69. 
 Preta-raja = Yama 
 Poshadaswa, 313. 
 PWthu-laksha— Champa. 
 P^thu-sravas, 69. 
 PrIti = Rati. 
 Priti-jusha=: Usha. 
 Priya-madhu = Bala-rama. 
 Priyam-vada = Vidya-dhara. 
 Priya-vrata — Daksha 76, Dhru- 
 
 va. 
 
 Pulaha— Kardama. 
 Pulaka = Gandharva. 
 Pulakanga — Varuwa 338. 
 Pulastya — Dharma-sastra. 
 Puloma — 74, Kalaka. 
 Puloman — 74, Indra 126. 
 Pu^arika — Dig-gaja, Loka-pa- 
 
 las, 313. 
 Fundm — Dirgha-tamas. 
 Puny a- j anas — Kusa-sthali. 
 
393 
 
 SANSKRIT INDEX, 
 
 P un ya- j anas = Yakshas. 
 Pura-jyotis — Agni. 
 Purandara = Indra. 
 Puruhotra, 69. 
 Pumkutsa, 106, 313. 
 Purumllha — Syavaswa. 
 Puru-ravas — Viswa-devas. 
 Purva-ganga = Narmada. 
 Pushan — Aswins. 
 Pushan, 77. 
 Pushkara, 57. 
 Pushkara- dwipa — D wipa. 
 Puslikara-sraj au s: Aswins. 
 Pushkara — Varima, 33 7. 
 Pushpa-danta — Dig-gaja, Katy- 
 
 ayana, Loka-pala. 
 Pushpa-dhanus = Kama. 
 Pushpa-giri — Varima, 338. 
 Pushpa-ketana = Kama. 
 Pushpa-mitra — Yavanas. 
 Pushpa-sara = Kama. 
 Pushpotka£a — Kutsa, Visravas. 
 Pushy a, 313. 
 
 Put — Manda-pala, PWthi. 
 Puti-mWttika — Naraka. 
 Put-kari — Bhogavatl. 
 Put-kari — Saras wati. 
 
 Raga-la£a = Rati. 
 
 Raga- vrmta = Kama. 
 
 Raghunandana Bha^acharya. 
 Day a Tatwa, Vyavahara Tat- 
 wa. 
 
 Raghu-pati — Raghu. 
 
 Raivata — Kusa-sthali. 
 
 Raja — Indra 126. 
 
 Raj a-raj a = Ku vera. 
 
 Raj arshis — Yayati. 
 
 Rajas — Purawa 246. 
 
 Raja-sekhara — Bala Ramaya?ia — 
 
 Piachawefoi Pa?i<iava. 
 RajasI = DevI. 
 Raja-suya, 186. 
 Raj atadri = Kailasa. 
 Rajata-dyuti = Hanumat. 
 Raji — Ayus. 
 Ra j o-gu wa — Tri-murti. 
 Raka — Visravas. 
 
 Rakshaka— Asura. 
 Rakshasendra = Kuvera. 
 Rakta-danti = Devi. 
 Rakta-paksha = Garucfcu 
 Rakta-pas = Rakshasas. 
 Rakta-vija — Devi 87. 
 Rama, ) T __ 
 Ramana, { = K *™- 
 Rama-deva — Vidvan-Moda. 
 Rambha — Ayus. 
 Ramyaka — D wipa, Jambu- dwl 
 pa. 
 
 Rantinara, 69. 
 Rasa — Sapta-sindhava. 
 Rasatala — Patala. 
 Rasayana = Garuc/a. 
 Rasmipas — Pitrzs. 
 Rata-naricha = Kama. 
 Rathantara-kalpa — Brahma Vai 
 varta. 
 
 Rathastha — Sapta-sindhava. 
 Rathaviti — #yavaswa. 
 Ratha-yatra — Jagan-natha. 
 Rathi-tara — Angiras. 
 Ratna-garbha = Kuvera. 
 Ratnakara — Vivada Ta^c^ava. 
 Ratna-sanu = Meru. 
 Ratna-varshuka — Pushpaka. 
 Ratri-charas = Rakshasas. 
 Raudraswa — 69, Ghntachi. 
 Rauhineya = Budha. 
 Raurava — Naraka. 
 Ra va^a — Ve davati. 
 RavaTia-hrada — Manasa, 
 Rava^i — Ravana. 
 Ravi-nandana = Su-griva. 
 Rewu, ) _ ■ _ 
 RenukS, I Jamad-agm. 
 
 Re\a, ) Raivata. 
 Revata, ) 
 
 Reva — Kama, Rati, Narmada. 
 i^bhu— Kumaras. 
 Bi bhuksha = Indra. 
 Rzbhus — Aswins, Twash/W. 
 ifo'cha, 70. 
 
 i^'chas — Angiras, Viddha-tfa- 
 
 labhanjika. 
 i&chika — Galava. 
 
SANSKRIT INDEX. 
 
 399 
 
 i^"ddhi = Devi. 
 
 iftjtt-kaya = Karttikeya. 
 
 Elj isha — Naraka. 
 
 Biks — Veda 346. 
 
 i?/ftantaka = Mangala. 
 
 ii^ksha — 69, 70, Kula-parvatas, 
 
 Samvara^a, Bishi. 
 Rita,, 313. 
 ifo'tadhwaja, 69. 
 Biteyu— 69. 
 ifttujit, 313. 
 Rochana — Viswa-devas. 
 Rodhana = Budha. 
 Rohim — Budha. 
 Rohit, 57. 
 
 Rohitaswa — Agni, Haris- Chan- 
 dra, 313. 
 Ruchaka, 69. 
 Ruchi — Akiiti, Yajna. 
 Rudra — Bhairava, Daksha. 
 Rudra Bha^a — SWngara Tilaka. 
 Rudra-deva — Yayati-charitra. 
 Rudram = DevI. 
 
 Rula-parvatas, Samvarawa, Bishi. 
 
 Rukmakavacha, 69. 
 
 Rukmini — Lakshmi. 
 
 Rumanvat— Jamad-agni,Rewuka. 
 
 Rupastra = Kama. 
 
 Rnmra = Aruwa. 
 
 Rirpa — Vidagdha Madhava. 
 
 Rum — Bhairava. 
 
 Ruruka, 313. 
 
 Rushadgu, 69. 
 
 Sabha-parva, 191. 
 #achi — Kutsa. 
 Sada-dana — Loka-pala. 
 Sada-gata = Vayu. 
 Sadaswa = #iva. 
 Sadhya — Sadhyas. 
 Sahasra-kirana = Surya. 
 Sahasraksha — Indra. 
 Sahasra-nama — Vishnu 361. 
 Sahasranika — Udayana. 
 Sahislmu — Pulaha. 
 Sahya — Kula-parvatas. 
 Saindhavas — Jay ad -ratha. 
 /Saineya = Satyaki 
 
 Sainhikeya = Rahu. 
 >Sainyas — Garga. 
 Sairibha = Swarga. 
 Sairindhri = Draupadi. 
 £aka-dwlpa — D wipa. 
 Sakakola — Naraka. 
 &akala — Madra. 
 £akam-bhari = Devi. 
 •Sakari = /Salivahana. 
 /Sakhala-sakha — Pratisakhya. 
 ASakini — Lanka. 
 >Sakra-dhanus — Indra 127. 
 /Sakra-dhwajotthana — Indra 127. 
 >Sakta — Kalika Purawa. 
 £akti-dhara 2= Karttikeya. 
 £aktri — Parasara. 
 £akuni — Dur-yodhana, 69, 186. 
 <Sakyas — Chandra-gupta. 
 &alankayana = Nandi. 
 Salatura — Pacini. 
 /Sali-suka — Maury a. 
 /Salmala-dwipa — Dwipa. 
 >Salmali — Naraka. 
 5almalin = Garuc/a. 
 Salottarlya = Pawini. 
 £alya-parva, 191. 
 /Samana = Yama. 
 /Samanl-shadas = Rakshasas. 
 Samanga — Ash^avakra. 
 /Samantaka = Kama. 
 Samanta-panchaka — Parasu- 
 rama. 
 
 Sama Raja Dikshita — Dhurta- 
 nartaka, Sri Dama Charita. 
 
 /Sambha — Va j ra. 
 
 Sambhuta, 313. 
 
 £ambhu — V edavati. 
 
 #ami-garbha — S&mi. 
 
 Samin, 70. 
 
 Samnati — Kratu. 
 
 Sampratapan a — Naraka. 
 
 Samudra-chuluka == Agastya. 
 
 Samudraru = Setu-bandha. 
 
 Samudraru = Timin. 
 
 Samvarana, 69. 
 
 Samvarawa — Kuril. 
 
 Samvarta — Dharma-sastra, Ma- 
 rutta, Avatara, 36. 
 
400 
 
 SANSKRIT INDEX. 
 
 Samvarttaka — Aurva, Bala-ra- 
 
 ma. 
 Samyati, 69. 
 Sanaka — Loka. 
 Sananda — Loka. 
 Sanat= Brahma. 
 Sanat-kumara — Loka. 
 Sandhya-balas = Rakshasas. 
 Sandhya — Kalika Purawa. 
 Sandhya, ) 
 Sandhyansa, ) ° 
 Sandipam, 166 — Panchajana. 
 Sangata — Maurya. 
 Sanhara — Bhairava. 
 Sanhara = Maha-pralaya. 
 Sanhata — Naraka. 
 Sanhataswa, 313. 
 £ani — GsLnesa, Ja£ayu. 
 #ani-prasu = Chhaya. 
 Sanjaya, 313. 
 San j ivana — Naraka. 
 £ankara Dlkshita — Pradyumna- 
 
 vijaya. 
 
 Sankasya — Knsa-dhwaja. 
 
 ( Dharma-sastra. 
 Sankha, ( vighwu> ^ mm 
 
 tfankhanabha, 313. 
 #ankhayana Brahmawa— Brah- 
 mawa. 
 
 Sankshepa £ankara-vijaya — 
 
 #ankara V. 
 &anku — Nava-ratna. 
 Sannati, 69. 
 Sansara-guru = Kama. 
 £anta — ifo'shya-mnga. 
 Santana — Pancha-vrzksha. 
 £antanava = Bhishma. 
 Santati, 69. 
 £anti-parva, 191. 
 Sapta- j ihva = Agni. 
 Saptarchi = £ani. 
 £ara-bhu = Karttikeya. 
 £arada = Saraswati. ■ 
 £aradwata — KWpa. 
 Saraswati — Kavasha. 
 Saraswati (river) — Brahmavartta. 
 £ara- vana — Nandlsa . 
 Sarayu, Saryu — Sapta-sindhava. 
 
 SarisWkta — Jarita. 
 £arkara-bhumi — Patala. 
 /Sarngi-deva— Sangita-ratnakara. 
 £arngika — J arita. 
 
 £arngin, 
 Sarngi-pani, 
 
 Vishnu. 
 
 Saro j in = Brahma. 
 Sarparati = Garue?a. 
 Sarpa-sattrin = Janamejaya. 
 Sarpis — Dwipa. 
 Sarvabhauma, 69. 
 Sarva-bhauma — Dig-gaja, Loka- 
 
 pala. 
 Sarvaga — Bhima. 
 Sarvakama, 313. 
 Sarva-kama — ifttu-paraa. 
 SarVa-mangala = Devi. 
 Sarva-medha — Viswa-karma. 
 >S r arvam = Devi. 
 Sarvatma — Tri-murti. 
 Sarvatraga — Bhima. 
 Sarva-varman — Ka-tantra. 
 #aryata — Chyavana. 
 #aryati — Haihaya. 
 >Saryati = Manu. 
 /Sasabindu, 69. 
 £asa-dharman — Maurya. 
 Sasartu — Sapta-sindhava. 
 £asiyasi— Syavaswa. 
 /S'aswata, 313. 
 £aswatas = Vyasa. 
 £atadyumna, 313. 
 /Satahrada — Yiradha. 
 £ata-kratu = Indra. 
 /S'atananda = Gotama. 
 /S'atanika, 96. 
 /Satanika (two), 70, 188. 
 £ata-parwa — £ukra. 
 /Satarudriya — Siva,. 
 Satata-ga = Vayu. 
 £atatapa — Dharma-sastra. 
 Sati— Angiras, Daksha. 
 Sati = Devi. 
 
 Satra-jit, ) Jambavat, tra- 
 Sattrajita, ) sena 3 167. 
 £atru-ghna — Madhu. 
 £atrujit, 69. 
 Sattwa — Purawa. 
 
SANSKRIT INDEX. 
 
 401 
 
 Satwa-guwa — Tri-murti. 
 Satwa-Purana — Tri-murti. 
 Satwata, 70. 
 
 Satya-dhWti— -KWpa, 313. 
 SatyadhWti — DhWshta-ketu. 
 Satyadhwaja, 313. 
 Satyaketu, 69. 
 Satya — Vis wa- de vas. 
 Satyaratha, 313. 
 Satyarathl, 313. 
 Saubala = >Sakuni. 
 Sanbali = Gandhari. 
 Saubaley 1 = Gandhari. 
 Saubha, 162. 
 Saubhadra = Abhimanyu. 
 Saudasa = Kalmasha-pada. 
 /Saunaka — Aswalayana, BWhad- 
 
 devata, G^'tsa-mada, Prati- 
 
 sakhyas. 
 Saumanasa — Loka-pala. 
 Saumya — Bljarata-varsha, Bud- 
 
 ha, Dwipa. 
 Saumyas — Pitrzs. 
 tfaunakiya Chaturadhyayika — 
 
 Pratisakhya. 
 Saunanda — Bala-rama, 41, Mu- 
 
 sala. 
 
 Sauptika-parva, 191. 
 Saura-Purawa = Brahma Purawa. 
 Sauti — Naimisha. 
 Sauviras — Jayad-ratha. 
 *Savala = Kama-dhenu. 
 Savama — Meru. 
 Savama — Saranyu. 
 £ayani Chandra £ekhara, Ma- 
 
 dhuraniruddha. 
 Sa-yoni — Indra. 
 £ekhara — Dhurta-samagama. 
 Sena — Karttikeya. 
 Sena-pati = Karttikeya. 
 Setu-kavya — Setu-bandha. 
 tfevadhi— Nidhi. 
 Shac^-angas = Vedangas. 
 Sha£-kona = ^ajra. 
 Sha£-pura — Niknmbha. 
 Shodasansu = £ukra. 
 Siddhas — Amnta. 
 Siddha-sena = Karttikeya. 
 
 £ighra, 313. '/ 
 
 Si khan^ini — S thuna. 
 
 £ina — Garga. 
 
 Sindhu-dwipa, 313. 
 
 Sindhu — Sapta-sindhava. 
 
 Sindhu-sauviras — Jayad-ratha. 
 
 Sinha-rathi = Devi. 
 
 Sinha-vahini = Devi. 
 
 Sinhika — Ketu, Rahu. 
 
 #Iraa-pada = Yama. 
 
 Sita = Lakshmi, Vedavatl. 
 
 /Sita-marichi = Soma. 
 
 Sita (river) — Sapta-sindhava. 
 
 Sitanana = Garuefa,. 
 
 Sitansu = Soma. 
 
 Sifeyus, 69. 
 
 Sitoda — Manasa. 
 
 £iva — Ardha-nari, Arjuna, Bhn- 
 
 £iva-duti=Devi. 
 £iva-gharma-ja = Mangala. 
 #iva-sarman — Prahlada. 
 /Siva-sekhara = Soma. 
 Smara=Kama. 
 
 Smarta Bha^acharya — Vyava- 
 
 hara Tatwa. 
 Smartava — #ankaracharya. 
 Smriti — Angiras, Dharma-sastra. 
 Snana-yatra — J agan-natha. 
 Soma — BWhaspati, Vach, Vasu, 
 
 Veda 347. 
 Soma-deva Bhalfa — Katha-sarit- 
 
 sagara. 
 
 Somapas — PitWs, N armada. 
 Soma-sarman — Maurya, Prah- 
 lada. 
 
 Somodbhava = Narmada. 
 
 Sonita-pura — Aniruddha. 
 
 £raddha — Angiras. 
 
 /Sraddha-deva Yama. 
 
 Srash^n = Brahma, 59. 
 
 £ravasti — Lava. 
 
 &ravasta, 313. 
 
 /Sribhanu — Satya-bhama. 
 
 _ _ 7 I Dasa Kumara Cha- 
 Sri DandS, { ^ Kav y a . d?rsa . 
 
 Sri HarshaDeva — Naga-nandana, 
 Ratnavali. 
 
 2 C 
 
402 
 
 SANSKRIT INDEX. 
 
 Sri Harsha — Naishadha Charita. 
 
 >Sri-kantha = Bhava-bhuti. 
 
 Sri KWshwa Tarkalankara — Daya 
 
 Krama Sangraha. 
 /SrI-nandana = Kama. 
 >SWngara-«?ataka — BhartW-hari. 
 >SWngara-yoni = Kama. 
 Sri Parvata=/Sri £aila. 
 Sri Sihlana — $anti-sataka. 
 £ruta (two), 313. 
 S ruta-de va — #isupala. 
 >Sruta-karman, 96, 188. 
 /Sruta-kirtti, 96, 188 — Kusa-dhwa- 
 
 ja. 
 
 #ruta-soma, 96, 188. 
 Srutayus, 313. 
 Stamba-mitra — Jarita. 
 Sthanu^/Siva. 
 
 Sthapatya-veda — Viswa-karma. 
 Stri Parva, 191. 
 Su-bala — Gandhari, £akuni. 
 Su-bandhu — Gaupayana. 
 /Snbhachara — YoginT. 
 /S'ubha-danti — Loka-palas. 
 Su-bhadra — Aniruddha. 
 #ubhangi = Rati. 
 Subhanu — Satya-bhama. 
 Subhasa, 313. 
 Subhaswaras — Pitm. 
 Su-bha£a — Dtitangada. 
 tfuchi, 313. 
 £uchi = Agni. 
 Su-dakshma — Dilipa. 
 Su-darsana, 162, 313. 
 Sudasa, 313. 
 Suddhodana — Kapila. 
 Su-deshwa — Dirgha-tamas. 
 Sudha-hara = Garu^a. 
 Su-dhanwan — ifo'bhus, 313. 
 Su-dhanwan = Viswa-karma. 
 Sudha-pam = Dhan wantari. 
 Sudhavats — PitWs. 
 S adras — Abhira. 
 Sudyumna, 69. 
 Suhma — Dirgha-tamas. 
 Suhotra (two), 69. 
 Su-hotra — Saha-deva. 
 Su-jata — Haihaya. 
 
 Su-kalas — Pitn's. 
 Su-kanya — Chyavana. 
 Su-kalins — PitWs. 
 Sukha — Varuraa 338. 
 Suketu, 69, 313. 
 £ukra= Agni. 
 #ukra — Kacha. 
 Stikta — Veda 346. 
 &ukti-mati, 71. 
 /Suktimat — Kula-parvatas. 
 Sukumara, 69. 
 Su-lakshana — Yogini. 
 Sumad-atmaja = Apsaras. 
 £unaka — Gr^tsa-mada. 
 Su-mali — Kaikasl. 
 Su- mana — Dama. 
 Sumanas, 313. 
 Su-mantu — Dharma-sastra. 
 Su-mantu — Kabandha. 
 Su-mati — Indra-dyumna. 
 Su-mati — Sagara. 
 Kumbha — Devi, 87. 
 Su-mitra — Dasa-ratha. 
 /Suna-hotra — Gntsa-mada. 
 Su-naman, 162. 
 Su-nanda — Yogini. 
 Sunaya, 313. 
 
 Sundara-ka?ic£a — Ramayawa. 
 Sundara Misra — Abhirama-mam. 
 Sunitha, 69. 
 Su-nitha = $isu-pala. 
 Suniti — Dhruva. 
 /Sunga — Pushpa-mitra. 
 Sunnta — Dhruva. 
 Su-pama = Garuc£a. 
 Suparswa, 313. 
 Suparswa — Vaibhra j a. 
 Su-pratika — Dig-gaja, Loka- 
 palas. 
 £ura, 70. 
 /Sura — KuntT. 
 Sura— Dwlpa. 
 Sura — Vanmanl. e 
 Surabhi — Kama-dheau. 
 /Surabhiras — AbKira. 
 Suradhipa = Indra. 
 Surangana = Apsaras. 
 £uras — Abhira. 
 
SANSKRIT INDEX. 
 
 403 
 
 Sn-rasa — Naga, Yatus. 
 /Surasenas — 162, Kunti. 
 Suratha, 69. 
 Surendra-jit = Garurfa. 
 Suruchi— Dhruva. 
 Surya — Pushan. 
 Sury a- j a = Yamuna. 
 Susandhi, 313. 
 Susarnian — Arjuna 23. 
 Sushena — Jamad-agni, Rewu- 
 ka. 
 
 #usrma — Kutsa. 
 Su-slla — Yam a. 
 Sushoma — Sapta-sindhava. 
 Susruta, 313. 
 tfusuma — £ukra. 
 Su-swadhas — Pitros. 
 Suta=Kama. 
 Sutala — Patala. 
 Su-tapas — Devakl. 
 iSutudri — S.lp ta-sindhava. 
 Suvamaroma, 313. 
 Suvama-kaya = Garurfa. 
 Suvibhu, 69. 
 Su-yasas — Maurya. 
 Su-yodhana — Dur-yodhana. 
 Swadha — Angiras, Pitt's. 
 Swaha — Agni. 
 Swahi, 69. 
 
 Swanaya — Kakshlvat. 
 £wa-phalka — Akrura, Gan- 
 dini. 
 
 Swar-bhanu — Satya-bhama. 
 Swarga — Indra. 
 S warga-pati — Indra. 
 Swargarohana-parva, 192. 
 Swaru = Vajra. 
 Swar-vaidyau == Aswins. 
 S waswa — Bhairava. 
 Swati — Surya. 
 Swayambhoja, 70. 
 >Sweta = >S'ukra. 
 Sweta-roLUtx= Garuefa,. 
 £weta-vahana —'Arjuna. 
 £weta-vaji = Soma. 
 Sweti — Sapta-sindhava. 
 ^ama^Devi. 
 tfyamanga = Budha. 
 
 Syamantaka — Vishnu 361. 
 Sjeui — Sampati. 
 
 Taittirlya — Pratisakhya. 
 Takshaka — Astika. 
 Takshaka = Viswa-karma. 
 Taksha-slla — J anamejaya. 
 Tala — Patala. 
 Tala — Patala. 
 Tala-dhwaj a = Bala-rama. 
 Tala j anghas — Bahu. 
 Talatala — Patala. 
 Tamas, 69, 77, 246. 
 Tamas-Purana — Tri-murti. 
 Tamisra — Naraka. 
 Tamo-guna — Tri-murti. 
 Tamra- chu^a — Bhairava. 
 Tamra-kami — Loka-palas 
 Tamra- varna — Bharata-varsha, 
 
 Dwipa. 
 TUndava, — £iva, Nandi. 
 Tanrfava-talika = Nandi. 
 Tansu, 69. 
 Tapana — Naraka. 
 Tapati — Chhaya, Kuru. 
 Tara — Bali. 
 
 Tara — Bali, BWhaspati, Budha, 
 
 Devi. 
 Taraka— Rama. 
 Taraka- jit = Karttikeya. 
 Taraka- may a — BWhaspati. 
 Taranta — #yavaswa. 
 Taraswin = Garuc?a. 
 Tarkshya = Garu(£a. 
 Tarpanechchhu = Bhishma. 
 Tavisha = Swarga. 
 TavishI = Jayanti. 
 Tigma, 70. 
 Titha=Kama. 
 Tomara-dhara = Agni. 
 Tranga = Saubha. 
 Trasadasyu — Purukutsa, Nar- 
 
 mada, 313. 
 Trayaruwa, 313. 
 Tri-dhanwan, 313. 
 Tri-divam = Swarga. 
 Trigartta, 187. 
 Tn'na-bindu — Mavirfa. 
 
404 
 
 SANSKRIT INDEX. 
 
 Tri-patha-ga = Ganga. 
 Tri-pish£apam = S vvarga. 
 Tri-sanku — Haris-chandra, Satya- 
 
 vrata. 
 TWsha— Aniruddha. 
 Trish£ama — Sapta-sindhava. 
 Tri-sikha = Ravana. 
 Tri-siras = Ravawa. 
 Tri-srotah — Ganga. 
 Tri-sula, 299. 
 Tri-y ama = Yamuna. 
 Tryambaki = Devi. 
 Tuladhara — Jajali. 
 Tumftkeras — Haihaya. 
 Tunga = Budha. 
 Tungisa, 166. 
 TwashtW — Sarawyu. 
 
 Uchathya — Dirgha-tamas. 
 Udavasu, 313. 
 Udayana, 70. 
 Uddalaka — Ash^avakra. 
 Uddama = Yaruwa. 
 UdgatW — Veda 350. 
 Udgitha = Om. 
 Udyoga-parva, 191. 
 Ugra = £ iva. 
 Ugra-dhanwan = Indra. 
 Uktha, 313. 
 Ulmuka — Bala-rama. 
 Uluka = Indra. 
 Uma — Apama, Daksha, 78. 
 Un-matta — Bhairava. 
 Unnati — Garu^a. 
 Upagu, 313. 
 Upahutas — PitWs. 
 Uparichara — Satyavatl. 
 Upasunda — Muka. 
 Upendra, 166. 
 TJrdlvwa-loka = Swarga. 
 Urja — VasisMia, 342. 
 Urjavaha, 313. 
 Urmila — Lakshmawa. 
 Uru — Angiras. 
 Urva — Aurva. 
 UrvasI — Nara Narayawa. 
 Urvl — PWtkivi. 
 Usanas — Bnhaspati, 69. 
 
 Usha-pati — Aniruddha. 
 Ushmapas — Pitns. 
 Uslma, 70. 
 
 Uslnara — Galava, £ivi. 
 Utathya — Angiras, Bharadwaja 
 
 Dlrgha-tamas. 
 Utpadaka = £arabha. 
 Uttama — Dhruva. 
 Uttanka — Dhundhu. 
 Uttara — Abhimanyu. 
 Uttara-ka^c^a — Ramayawa. 
 Uttara Kuru — Dwipa, Jambu-d. 
 
 Vachaspati Misra — Bhamatl, Vi 
 vada Mitrodaya, Vyavahara 
 Chintamawi. 
 
 Y ach- vira j — Yach. 
 Yadaveyau = Aswins. 
 Yaglswari = Saraswati. 
 Vaibhra = Y aikunifha. 
 Vaibhraja-loka — Bariishads. 
 Yaidehi — Vaideha. 
 
 Y aidhatra = Sanat-kumara. 
 Vaidhyata — Yama. 
 Yaidya-natha Yachaspati — Chit 
 
 ra-yajna. 
 Vai j ay anta — Indra, 127. 
 Yaikuntfia-natha = Vishnu. 
 Vaikarttana = Kama. 
 Vainaliotra, 70. 
 Vainateya = Garuc?a. 
 Vairagi — Loka. 
 
 Vairagya-sataka — Bhartn-hari. 
 Yaira j as — PitWs. 
 Yairochi = Ba?za. 
 
 Y aisampay ana — Ya j na walky a. 
 Vaislmavi — MatWs. 
 
 Y aisravawa = Kuvera. 
 Vaiswanara — Agni, Kalaka. 
 
 Y aivaswata = Yama. 
 Va j a— ifo'bhiis. 
 
 Ya j asaney I-pratisakhya — Prati - 
 
 sakhya. <s « 
 
 Vajasani — Yeda ''349. 
 Ya j a-sravasa — Nachike tas. 
 Vajin — Yeda 349. 
 
 Y a j ra — Aniruddha. 
 Yajra-datta — Arjuna 33. 
 
SANSKRIT INDEX. 
 
 Pradyumna- 
 vijaya, 313. 
 
 Vajra-jit = Garucfa. 
 Va j ra-kama — Maya. 
 
 Vajra-nabha, j 
 
 Vajra-pam = Indra. 
 Vakya-padiya — BhartW-hari. 
 Vala — Indra, Trita. 
 Vala-bhid = Indra. 
 Valmiki — Hanuman-nataka. 
 Varna = Kama. 
 
 Vamana — Dig-gaja, Loka-pala. 
 
 Vameswara — Linga. 
 
 Vana-parva, 191. 
 
 Varada Raja — Laghu KaumudL 
 
 Varawavata, 185. 
 
 Vara-prada — Agastya, Lopa- 
 
 mudra. 
 Vararuchi — Katyayana. 
 Varga — Veda, 346. 
 Vari-loma= Vanma. 
 f Vama-kavj — Kuvera. 
 Varttika — Katyayana*. 
 Varuwa — Aditya. 
 Varima — Bharata-varsha. 
 Varuwa — Utathya. 
 Varuwa-dwlpa — Dwipa. 
 Vasava-datta — Ratnavall. 
 Vasava^= Indra. 
 Vashkalas — Vasishtfia. 
 Vasish£has — Vasish£ha. 
 Vasu — Jamad-agni, Remika, Ut- 
 
 tana-pada, Viswa-devas. 
 Vasudana, 70. 
 Vasudha-nagara — Varmia. 
 Vasu-dhara = Alaka. 
 Vasnki — Kadru, /Sesha. 
 Vasu-sena = Kama. 
 Vasu-sthali = Alaka. 
 Vatsa, 69. 
 
 Vaswokasara — Sapta-sindliava. 
 Vatsa — Ratnavali. 
 Veda, 36. 
 
 Veda-nrltp = tfakalya. 
 
 Vedas — Jata-.yedas. 
 
 Vedhas = Brahma 59, Satya-vrata. 
 
 Vewa — PWthi. 
 
 Vetala-bha^a — Nava-ratna. 
 
 Vibhu, 69. 
 
 Vibhu — ifo'bhus. 
 Vibudha, 313. 
 Vichara-bhu — Yama. 
 Vidagdha £akalya — Yajnawal- 
 kya. 
 
 Vidarbha — 69, Jyamagha. 
 Vidhi = Brahma, 59. 
 Vidhi-patala — Patala. 
 Viduratha, 69, 70. 
 Vidya-nagara — Vidyarawya. 
 Vighna-hari, ) 
 Vighnesa, | = Ga*e*u 
 Vijaya = Arjuna 187. 
 Vijaya =: Devi, Saha-deva, Yama. 
 Vijaya (kings), 313. 
 Vijaya (patala) — Patala. 
 Vijnana Bhikshu — Sankhya-sara. 
 Vikarttana — Kama. 
 Vikarttana = Stirya. 
 VikWta, 77. 
 Vikrzti, 69. 
 Vikukshi, 313. 
 Viloma= Varuwa 338. 
 Vimana — Indra 127. 
 Vina — Narada. 
 Vinasana — Madhya-desa. 
 Vinata — Garuc^a, Garucfa, Pu- 
 
 rawa. 
 Vinayaka, 
 Vinayaka, 
 
 Vindhya — Kula-parvatas. 
 Vindhya-ku^a — Agastya. 
 Vindhya-vasinI = Devi, Pitfia- 
 
 sthana. 
 Vipasa — Sapta-sindhava. 
 Viprachitti — Ketu, Rahu. 
 Vlra-bhadra, 78. 
 Viraj — Pro'thi, Vach. 
 Vira-nagara — Nidagha. 
 Viraia-parva, 191. 
 Virupaksha — Loka-palas. 
 Visakha-datta — Mudra-Rak- 
 
 shasa. 
 Visal a — Vaisala. 
 Visha, 36. 
 
 Visha-hara = Manasa. 
 Vishrai — Blmgn, Daksha, 79. 
 Vishmi-duta = Prakasas. 
 
 Garu^a. 
 
4o6 
 
 SANSKRIT INDEX. 
 
 Vishmi-gupta = Chawakya. 
 Vishmi-gupta — Kaundinya. 
 Vishmi-ratha = Garurfa. 
 Vishmi-sarman — Pancha-tantra. 
 Visrutavat, 313. 
 Viswagaswa, 313. 
 Viswa-jit — Varuwa 338. 
 Viswaka — Kroslma. 
 Viswa-karman — 34, Stirya. 
 Viswamitra — Haris-chandra. 
 Viswa-natha — Raghava-vilasa, 
 
 Sahitya-darpawa. 
 Viswa-natha (dramatist) — Mn- 
 
 ganka-lekha. 
 Viswa-rtipa. 
 Viswasaha, 313. 
 Viswavasu — Jamad-agni. 
 Viswe-devas — Daksha. 
 Visweswara Bha££a — Subod- 
 
 hini. 
 Yltahavya, 313. 
 Vitala — Patala. 
 Vitasta — Sapta-sindhava. 
 Vitatha — 69, Garga, Kapila. 
 Viti-hotra — Haihaya. 
 Vituwda — Tmida,. 
 Vivaswat = Stirya. 
 Vivaswati — Stirya. 
 Viyad-ganga — Ganga. 
 VWddha — Dharma-sastra. 
 Vrzddha-Manu — Manu. 
 VWddha-sarma — Danta-vaktra. 
 Vr/had-garbha — Sivi. 
 VWhad-ratha — Jara-sandha. 
 VWhan-manas — Jayad-ratha. 
 Vn'hati — Angada. 
 
 VWhan-Manu — Manu. 
 VHjinivat, 69. 
 VWka, 313. 
 Vnshan-aswa — Mena. 
 Vraha-parvan — Druhyu. 
 VWsha-parvan — Sarmish£ha. 
 "VWshmmat, 70. 
 VWshra — Andhaka, 69. 
 VWtra — Dadhyanch, Indra. 
 Vyadha — Dharma-vyadha. 
 Vyamas — Pitr^s. 
 Vyoman, 69. 
 
 Yadah-pati = Varuw-a. 
 Yadavas, 161. 
 Yajna — Akuti. 
 Yajna-seni = Draupadi. 
 Yajnawalkya — Veda 348. 
 Yajnesa, 
 Yajneswara, 
 Yaksha-ra j a = Kuvera. 
 Yama — Nachiketas. 
 Yama- dti t a — Yama. 
 Yamas — Aktiti. 
 Yamuna — Sapta-sindhava. 
 Yaudheya, ) ' ^ . _ . 
 Yaudheyl, } Yudhi-shfliira, 38 1. 
 
 Yoga-chara = Hanumat. 
 Yoga-siddha — Viswa-karma. 
 Yudha j it — Andhaka. 
 Yudha-kanda — Ramayana. 
 Yudha-ranga — Karttikeya. 
 Yudhi-sh£hira — J ayad-ratha. 
 Yuvanaswa — Harita, Mandhatr*, 
 313. 
 
 Yuva-raja, 185. 
 
 = Vishmi. 
 
GENERAL INDEX. 
 
 Aborigines — Dasyus. 
 
 Adam's Bridge — Rama-setu, 
 
 Setu-bandha. 
 Adisadra — Ahi- chhatr a. 
 Adoption — D att aka. 
 Aerial car — Pushpaka, Karta- 
 
 virya. 
 
 , Aerial city^— Saubha, Vismapana. 
 Ages of the world — Yuga. 
 Ahirs — Abhiras. 
 Ahura — Asura. 
 
 Alexander the Great — Chandra- 
 gupta. 
 
 Algebra — Arya-bha£a — Vija-ga- 
 
 nita, Bhaskaracharya. 
 Akesines — Asikni, Sapta-sind- 
 
 hava. 
 Andarae — Andhra. 
 Andubarins — Arya-bha£a. 
 Anhalwara — Pattana. 
 Anna Perenna — Anna Puma. 
 Antiochus — Yavanas. 
 Anwar-i Suhaili — Pancha-tantra. 
 Aphrodite — Apsaras, Lakshmi, 
 
 £ukra. 
 Archery — Dhanur-veda. 
 Architect — Viswa-karma. 
 Architecture — Sthapatya-veda. 
 Arithmetic — Bhaskaracharya. 
 Arjabaiu -Arya-bhatfa. 
 Arrah — Eka-chakra. 
 Ars Erotica — Sankhayana. 
 Assam — Kalika Purawa. 
 Astronomy — Arya-bhafa, Jyoti 
 
 sha, Bhaskaracharya. 
 $ ' . 
 
 Atmosphere — Antariksha. 
 Atomic School — Darsana. 
 Aurora — Aruwa, Ushas. 
 
 Bacchus — Soma 302. 
 
 Bactrian Greeks — Yavanas. 
 
 Bactrians — Balhikas. 
 
 Bairat — Matsya, Virata. 
 
 Baital PachisI — Vetala Pancha- 
 vinsati. 
 
 Balkh— Balhi, Balhika. 
 
 Banas river, 62. 
 
 Banda — Chitra-ku^a. 
 
 Barbarians — Mlechchhas. 
 
 Bears — Jamba vat, Rama, Ha- 
 vana. 
 
 Beder — Vidarbha. 
 
 Behat — Vitasta. 
 
 Benares, 153, 162, 168. 
 
 Bengal — Anga, Banga. 
 
 Betwa river — Vetravati. 
 
 Bhils — Nishada. 
 
 Bibasis — Vipasa. 
 
 Bihar — Magadha, Videha. 
 
 Birar — Kosala, Vidarbha. 
 
 Boar — Avatara, Brahma. 
 
 Boglekand — Chedi. 
 
 Bow, wonderful — Gawcftva, Ra- 
 ma. 
 
 Buddhism, 26, 27. 
 
 Byas — Sapta-sindhava, Vipasa. 
 
 By eturne e — Vaitarani. 
 
 Calingse — Kalinga. 
 Cannibal imps — Pisitasanas. 
 
4o8 
 
 GENERAL INDEX. 
 
 Canogyza— Kanya-kubja. 
 
 Canopus — Agastya. 
 
 Cape Comorin— Kanya-kumari. 
 
 Capricornus — Makara. 
 
 Carnatic — Kamaia. 
 
 Castes— Varna. 
 
 Ceylon — Lanka, Havana. 
 
 Chandail — Chedi. 
 
 Chariot, aerial — Karta-virya, 
 
 Pushpaka. 
 Charites — Harita. 
 Chinab — Sapta-sindhava. 
 Churning of ocean — Amra'ta. 
 Cirrhadse — Kiratas. 
 Cities, the sacred — Nagara. 
 Comorin, Cape — Kumari. 
 Conch— Panchajanya. 
 Conj everam — Kanchi. 
 Conscience — Sanjna. 
 Continents — Dwipa. 
 Coromandel — Chola-MawcMa. 
 Cow, the wonderful — Kama- 
 
 dhenu. 
 
 Creation — Apava, Daksha, Brah- 
 ma, Br^haspati, Manu. 
 
 Creator — Brahma, Hiranya-gar- 
 bha, Prajapati, Viswa-karma. 
 
 Cupid — Kama. 
 
 Dawn — Aruwa, Ushas. 
 
 Dead, the — Yama. 
 
 Death — NirWti. 
 
 Deities — Devatas, Gawas. 
 
 Deluge — Avatara, Manu. 
 
 Demons — Asuras, Daityas, Da- 
 
 navas, Darbas, Dadhyanch. 
 Dictionary — Abhidhana, Amara- 
 
 kosha. 
 
 DifTerential calculus — Bhaskara- 
 
 charya. 
 Dionysus — Soma 302. 
 Dioskouroi = Aswins. 
 Doab — Antarvedi. 
 Dogs of Indra and Yama — Sa- 
 
 rama and Sarameyas. 
 Drama, 47, 49. 
 Dramatists — Bhava-bhuti. 
 Drought, demon of — VWtra. 
 
 Durds — Darada. 
 Dryads — Vana-charls. 
 D warf — Avatara. 
 
 Earrings — Aditi. 
 
 Earth — Avatara, PWthivi. 
 
 Earth, milking of — Prathi. 
 
 Eclectic School — Darsana 82. 
 
 Eclipses — Graha, Rahu. 
 
 Egg of the world — Brahma. 
 
 Elephant, aerial — Airavata — Dig- 
 
 gaja. 
 Eolus — Vayu. 
 Eos — Ushas. 
 Eras — £aka, Samvat. 
 Erinnys — Sarameyas. 
 Erranaboas ) Chandra-gupta, 
 
 river \ Pa£ali-putra. 
 Esoteric writings — Upanishads, 
 
 Veda 345. 
 Ethics — Niti-sastras. < c 
 Etymology — Nirukta. 
 Exoteric writings — Veda 345. 
 
 Faith— Sraddha. 
 
 Fauns — Vana-charas. 
 
 Female principle, worship of — 
 
 Tantra. 
 Fiends — Pisachas. 
 Fiery weapon — Agneyastra. 
 Fire — Agni. 
 
 Fish — Avatara, Brahma. 
 Fortune, goddess of — Lakshml. 
 
 Gambling — Maha-bharata, Nala. 
 
 Gandarii — Gandhara. 
 
 Gandaritis — Gandhara. 
 
 Ganges — Ganga. 
 
 Ganymede — Medhatithi. 
 
 Gems — Nava-ratna. 
 
 Ghosts — Bhutas — Vetala. 
 
 Giants — Daityas, Danavas, Dad- 
 hyanch. 
 
 Glossary — Nighanvu, Nirukta. 
 
 Goblins — Bhutas, Vetala. 
 
 Gogra — Nidagha. 
 
 Grammar — Maha-bhashya, Pa- 
 cini, Vyakararca. 
 
 ( 
 
GENERAL INDEX. 
 
 409 
 
 Great Bear— Bishi. 
 
 Greeks — Kala-yavana, Yavanas. 
 
 Gunduck — Gandaki. 
 
 Hapta-heando — Sapta-sindhava. 
 Hardwar — Ganga- dwara, Hari- 
 dwara. 
 
 Heaven — Dyaus, Swarga, Vai- 
 
 kun£ha. 
 Hell — Naraka. 
 Hephaistos — Twash£W. 
 Hermes — Sarameyas. 
 Hesudrus — #ata-dru. 
 Himalaya — Himavat. 
 Hind — Sindhu. 
 Hindoi — Sindhu. 
 Horse sacrifice — Aswa-medha, 
 
 Arjuna. 
 Horses — Galava. 
 Human sacrifice — SunaA-sephas. 
 Jluns — Hu^as. 
 
 Hydaspes — Sapta-sindhava, Vi- 
 tasta. 
 
 Hydraotes — Iravati, Sapta-sind- 
 hava. 
 
 Hyphasis — Sapta-sindhava, Vi- 
 pasa. 
 
 Imps — jDakinl. 
 Incarnations — Avatara. 
 Index of the Veda — Anukra- 
 mam. 
 
 India — Bharata-varsha. 
 India — Sindhu. 
 Indoi — Sindhu. 
 
 Indo-Scythians — £akas, Turush- 
 
 kas, Kanishka. 
 Indus — Sindhu. 
 Infernal regions — Patala. 
 Infinite space — Aditi. 
 Inheritance — Daya. 
 Innocents, Slaughter of — Kansa. 
 Inspiratu > & — Smnti. 
 Islands — Dwip^,. 
 Iyar-i Danish — Pancha-tantra. 
 
 Jewels — Nava-ratna. 
 J liar ej as — Surya-vansa. 
 
 ) 
 
 Jhilam — Sapta - sindhava, Vi- 
 
 tasta. 
 Jumna — Yamuna. 
 Jupiter Pluvius, 
 Jupiter Tonans, 
 Justice — Dharma. 
 
 Indra, 
 
 Kanerki — Kanishka. 
 Khasiyas — Khasas. 
 Khirad-afroz — Pancha-tantra. 
 Kirantis — Kiratas. 
 Kosambi-nagar — Kausambi. 
 Kundapur — Vidarbha, 
 
 Larike, i Lat£L 
 
 Law — Dharma-sastra, Manu- 
 
 sanhita. 
 Light — Angirasas. 
 Local deities — Sthali-devatas. 
 Logic — Darsan a. 
 Love, god of — Kama. 
 Luminous deities — Angirasas — 
 
 Aswins. 
 
 Lunagj^ansions — Nakshatra, 77. 
 Lunar race — Chandra- vansa. 
 Lute — Narada. 
 
 Macedonian Greeks — Yavanas. 
 Malabar — Malay — Parasu-rama. 
 Manes — PitWs. 
 Mare — Ba^ava. 
 Mars — Karttikeya — Mangala. 
 Maths — Sankaracharya. 
 Matter — PrakWti. 
 Mechanics — Artha-sastra, >Silpa- 
 sastra. 
 
 Medicine — Ayur-veda, Charaka, 
 
 Dhanwantari, Susruta. 
 Megasthenes — Chandra-gupta. 
 Mendicant — Bhikshu. 
 Mercury — Budha. 
 Metre — Chhandas. 
 Milking of the earth — PWthi. 
 Military art — Dhanur-veda. 
 Mind-born sons — Atri, Kumaras, 
 
 Manasa-putras, ifo'shi. 
 Minos — Yama. 
 
GENERAL INDEX. 
 
 Mithra— Mitra. 
 
 Monkeys — Hanumat, Ravana, 
 
 Sugriva. 
 Months — Aditya. 
 Moon — Ahalya, Soma. 
 Moon, descendants of — Chandra- 
 
 vansa. 
 
 Moon-stone — Chandra-kanta. 
 Morals — Nlti-sastras. 
 Mother of the gods — Aditi. 
 Mountains — Kula-parvatas. 
 Mundane egg — Brahma. 
 Music — Raga. 
 Musicians — Gandharvas. 
 Mystic words — Yyalmti. 
 
 Nasik — Panchavati. 
 Necklace — 5iva, Vaijayanti. 
 Nerbudda — Narmada. 
 Nihilists, 82. 
 
 Node, the ascending — Rahu. 
 
 the descending — Ketu. 
 
 Nymphs of heaven — Apsarases. 
 
 Ocean, churning — Amn'ta. 
 
 drunk up — Agastya. 
 
 Oerki — Hushka, Kanishka. 
 Ophir — Abhira. 
 Orissa — (Mra, Utkala. 
 Orpheus — Narada. 
 Ouranos — Yaruwa. 
 Ozene — U j j ay ini. 
 
 Palihothra — Chandra-gupta, Pa- 
 
 ifali-putra. 
 Pandion — Fandja. 
 Paradise — Swarga, Vaikuntfha. 
 Parrot, tales of — #uka-saptati. 
 Partridge — Tittiri. 
 Pasargada — Kalanas. 
 Patna — Arya-bha£a, Paiali-putra. 
 Persians — Pahlavas, Parasikas. 
 Peukelastis — Pushkaravati. 
 Phallus — Linga. 
 
 Philosopher's stone — Chinta-ma- 
 ni. 
 
 Philosophy — Darsana. 
 Phonetics — $iksha. 
 
 Pigmies — Valakhilyas. 
 Pimni river — Chitra-ku£a, Man- 
 dakini. 
 
 Planetary sphere — #isumara. 
 
 Pluto — Yama. 
 
 Poems — Maha-kavyas . 
 
 Pokhar, 57. 
 
 Pole star — Dhruva. 
 
 Polity — Kamandaki. 
 
 Pousekielofati — Pushkaravati. 
 
 Prasii — Chandra-gupta. 
 
 Prem-Sagar, 161. 
 
 Prosody — Chhandas. 
 
 Puri — Jagan-natha. 
 
 Rain — Indra, Par j any a. 
 Rajputs — Surya-vansa. 
 Ramisseram — Linga, Rameswara. 
 Ramnagar — Panchala. 
 Ravi — Iravati, Sapta-sindhava. 
 Recorder of the dep,d — Chitra- r 
 
 gupta. 
 Revelation — #ruti. 
 Rohilkhand — Panchala. 
 
 Saba'-sm — Sapta-sindhava. 
 Sacse — #akas. 
 Sagala, > 
 
 Sangala,| Sakala - ' 
 Sakai — £akas. 
 
 Sandracottus, ) ^Chandra- 
 Sandrocyptus, ) gupta. 
 Saturn — /Skni. 
 
 Schools of the Yedas —/Sakha. 
 
 Sciences, 118. 
 
 Scythians — Haihayas. 
 
 Sea serpent — Timin. 
 
 Seleucus Nicator — Chandra- 
 gupta. 
 
 Serpents — Nagas. 
 
 Serpent, aerial — Ahi. 
 
 Seven rivers — Sapta-sindhava. 
 
 Singhasan-battisi — Sir % asana- 
 dwatrinsat. 
 
 Sky — Dyaus, Yanma. 
 
 Sleep — Nidra. 
 
 Solar race — Surya-vansa. 
 
 Sone — Pa£ali-putra. 
 
GENERAL INDEX. 
 
 411 
 
 Sophagasenas — Yavanas. 
 Soul — Brahma. 
 Speech — Saraswatl, Vach. 
 Storm-gods — Maruts. 
 Submarine fire — Aurva, Barfava. 
 Sun — Surya. 
 
 Sun, worship of — Brahma Pu- 
 rana. 
 
 Sungroor — Snnga-vera. 
 Supreme Soul — Brahma. 
 Suraseni — £urasenas. 
 Sutlej — £atadru. 
 
 Tales — Hitopadesa, Pancha-tan- 
 tra, /Siika-saptati, Sinhasana- 
 dwatrinsat. 
 
 Talmud — Brahmawa. 
 
 Tamil — Agastya, Dravic?a. 
 
 Tamlook — Tamra-lipta. 
 
 Taprobane — Tamra-par?za. 
 
 Tatars — Kanishka, /S'akas. 
 
 Taxila — Taksha-sila. 
 
 Telingana — Andhra. 
 
 Text— Pada, Patfia. 
 
 Three steps — Avatara. 
 
 Thunderbolt — Va j ra. 
 
 Time — Kala. 
 
 Tinnln — Timin. 
 
 Tirhut— Videha, Mithila. 
 
 Titans — Daityas, Danavas, Da- 
 dhyanch. 
 
 Tom Thumb — Valakhilyas. 
 
 Tonse river — Tamasa. 
 
 Tortoise — Avatara, Brahma. 
 
 Tota-kahani — £uka-saptati. 
 
 Traigart — Trigartta. 
 
 Trees, celestial — Pancha-vnksha, 
 
 Parijata. 
 Triad— Tri-murti. 
 Tripati — Venka/a. 
 Tuluva — Tulunga. 
 Tutl-namah — £uka-saptati. 
 Turks — Kanishka, tfakas, Tu- 
 
 rushka. 
 Twilight — Sandhya. 
 
 Udaypur — Surya-vansa. 
 Uranos — Varuwa. 
 
 Vehicles of the gods — Vahana. 
 Venus — Rati, &ukra. 
 Vij aya-nagara — Madhava. 
 Vira Bukka Raya — Madhava. 
 Vocabulary — Abhidhana, Ama- 
 
 ra-kosha, Tri-kancZa £esha. 
 Vulcan — Twaston. 
 
 War, god of — Karttikeya. 
 War, the great — Maha-bharata. 
 Water of life — Amnta. 
 Water — Varima. 
 Wealth, god of — Kuvera. 
 White horse — Avatara, 38. 
 Wind — Vayu. 
 Wine — Sura, Varimani. 
 World— Loka. 
 
 Worlds, the three — Tri-bhuvana, 
 Xandrames — Chandra-gupta. 
 
 Yona-raja, } Yavanas ' 
 Zaradrus — #ata-dru. 
 
 THE END. 
 
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