57. 

Markandeya mentions the nine divisions of Bharata, one of which is India-He mentions the seven mountain ranges in India (exclusive if the Himalaya Mountains) and names twenty-two separate hills--- He mentions the chief rivers in India, grouping them according to the mountain ranges out of which they rise--He mentions the chief peoples in India and on its borders, arranging them according to the main natural divisions of the country--and he concludes with general descriptive remarks and an encomium on India as the sole land of action. 

Kraushtuki spoke.

1 Adorable Sir! thou hast fully described this Jambu-dvipa, Just as thou hast declared it, merit-producing action exists

2 nowhere else, nor action that tends to sin, except in Bharata, O illustrious Sir! And from this land both Svarga is attained, and final emancipation from existence, and the me-

3 dium end also. Verily nowhere else on earth is action ordained for mortals. Therefore, tell me, O brahman, about

4 this Bharata in detail, and what are its divisions, and how many they are, and what is its constitution accurately; it is the country, * and what are the provinces and the mountains in it, O brahman?

* Varsha. 

Markandeya spoke.

5 Hear from me the nine divisions of this country Bhárata; 

6 they must be known as extending to the ocean, but as being mutually inaccessible. They † are Indra-dvípa, Kasherúmat, †† 

† This and the three following verses agree closely with the Kurma Paráņa canto xlvii, verses 22--25.

†† The dictionary gives the word as kasheru-mat; the Kúrma Purána as kaseruk-mat (canto xlvii, verse 22), in preference. Another form is said to be Kasetu.

7 Tamra-Varna, * Gabhasti-mat, and Nága-dvípa, Saumya, Gandharva, † and Varuna; and this is the ninth dvipa among them, and it is surrounded by the sea. †† This dvipa

* The Kurma Purana gives the word as támra-parna in preference (canto xlvii, verse 22). It is Ceylon.

† Or, gandharva, Kúrma Purána, canto xlvii, verse 23. 

†† This is understood to mean India, as the following verses show; see Wilson's Vishnu Purana, Edn. FitzEdward Hall, Book II, chap. iii, note on the similar passage. But this Purána states clearly enough (see verse 59 below) that India is not surrounded by the sea, but bounded by it only on the east, south, and west, and only partially go on the east and west, for Verse 8 places the Kirátas and Yavanas there respectively.

8 is a thousand yojanas from south to north. § At its east win are the Kiratas, || and at the west the Yavanas. ¶ Within it dwell brahmans, kshatriyas, vaishyas and shudras, O bráh-

§The yojana is defined in canto xlix, verse 40, to be about 40,000 feet; this length therefore is 7,576 miles.

|| The Kirátas are the uncivilized tribes of the forests and mountains; here the word appears to denote all the races with the Burmese type of features along the eastern limits of India.

¶ The Greeks originally, and afterwards the Mohammedans.

9 man. They accomplish their purification with the occupations of sacrifice, meditation, trade, &c.; and they seek their

10 mutual business through these occupations, and they gain Svarga or final emancipation from existence, merit and sin then. 

The seven monntain ranges** in it are Mahendra. ††

** For the notes in this Canto I have consulted, Wilson's Vishnu Parāņa (Edn, FitzEdward Hall), General Cunningham's Ancient Geography of India (1871), hia Archaeological Survey of India Reports, besides other works and maps.

†† “Mahendra is the chain of hills that extends from Orissa and the northern Cirears to Gondwana, part of which near Ganjam is still called Mahindra Malei or hills of Mahindra.” Wilson's Vishnu Purána, Book II chap. iii, note. The rivers which flow from these hills are named in verses 28 and 29, but only a few of them have been identified. This range then appears to be the portion of the Eastern Ghats between the Godaveri and Mahánadi rivers, and the hills in the south of Berar. See, however, note on the Shukti-mat range on the next page.

11 Malaya, * Sahya, † Shukti-mat, †† the Riksha mountains, * and Vindhya, † and Páripátra. †† And there are other hills besides them in thousands, which are situated

*This is the southern portion of the Western Ghats. Only four rivers mentioned in verses 27 and 28 as rising in these hills, and none of them appear to have been identified; but as the River Kaveri is said in verses 26 and 27 to rise in the Sahya mountains, the Malaya mountains can be only the portion of the Western Ghats from the Nil-giris to Cape Comorin.

† The Sabya mountains are the Northern portion of the Western Ghats, and as appears from the rivers which rise in them (see verses 26 and 27), extend from the River Tapti down to the Nil-giris.

†† This range is not definitely identified, nor the rivers which are said in verses 29 and 30 to rise in it. 

General Cunningham says the R Suktimati “derived its name from tho Suktimál (sic) mountains, in which it had its source”; asserts that the river must be the same as the Mabánadi; and infers that the Shukti-mat mountains must “correspond with the high range of mountains to the south of Sehoa and Kánker, which gives rise to the Mahanadi, the Pairi and the Seonath rivers, and which forms the boundary between Chattisgarh and the fendatory state of Bastar.” (Arch. Survey Reports, vol. XVII, pp. 24 and 69; and map at end.) His premises seem to me unsafe; and his conclusion confounds the Shukti-mat range with the Mahendra range, and must be incorrect, for the latter range appears to be identified beyond doubt. 

Mr. Beglar proposes to identify the R. Shukti-matí with the Sakri (which is a tributary of the Ganges, and flows northwards about 35 miles east of Gaya), t0 connect the river with the Shukti-mat range, and apparently to identify the range with the hills in the north of the Hazaribagh district. He proposes to strengthen this position by identifying the rivers Kiyul (another tributary of the Ganges, east of the Sakri) and Kaorhari (which I do not find, but which seems to be another small tributary) with the Rishi-kulya and Kumari, which rise in the Shukti-mat mountains; see verses 29 and 30. (Arch. Survey Reports, vol VIII, pp. 124 and 125). But the Shukti-mat range and Shukti-mati river do not seem necessarily connected; neither this nor the Váyu Purána makes the river rise in the Shukti-mat range, (see verse 23); Sakri docs not appear the natural eqnivalent for Shukti-matí, (there is besides another river Sakri, a tributary of the Seonath,) nor Kiyul and Kaorhari of Rishi-knlyá and Kumári; Sakri corresponds better with Shakulí (see Verse 23); and the hills in the north of the Hazaribagh district are not remarkable, and are rather the termination of the Vindhya range than a separate mountain system. 

The only mountains, which have not been appropriated to the Sanskrit names, are the Aravalli mountains and the southern portion of the Eastern Ghats, so that this range might be one of these two; and if the former are rightly included in the Paripátra Range, (see note ††, next page) the Shukti-mat range might be the southern portion of the Eastern Ghats and the hills of Mysore. If, however, the Shukti-mat range must be placed in Berar, the Mahendra range will be restricted to the Eastern Ghats.

* These are said to be the mountains of Gondwana, see Wilson's Vishnu-Purana, Book II, chap. iii, note. Judging from the rivers which are said in verses 21 to 25 to rise in the Vindhya and Riksha Ranges, it appears this range consists of the hills which form the water-shed between the Narbudda, Sone and Mahanadi on one side, and the Tapti and northern tributaries of the Godavari on the other side; that is, it comprises the Satpura Hills, and the hills extending through the middle of Berar and the south of Chutia Nagpur nearly into West Bengal.

† For vindhash read vindhyash. This does not denote the whole of the modern Vindhya Range, but only the portion of it east of Bhopal, and also the water-shed hills which extend from it into Behar, as will appear from a comparison of the rivers which rise in it according to verses 21-23.

†† Called also Páriyátra. This is the western portion of the modern Vindhya Range, west of Bhopal, as appears from the rivers which rise in it according to verses 19 and 20. Prof. Wilson says (Vishņu Purána; Book II, chap iii, note) “the name, indeed, is still given to a range of mountains in Guzerat (see Colonel Tod's Map of Rajasthan),” and that may be considered an offshoot of the main range. If the Váyu Purána is right in reading Varnáshá instead of Venvá in verse 19, this range would also probably include the Aravalli mountains in Rajputana. If this be so, the configuration of this range, a curve around the west and south of Malwa, would suggest a derivation for both the names, viz., Páripátra, from pari † pátra, “the mountains shaped like an enclosing receptacle”, or “the monntains which form a protection around;” or Párigátra, from pari † ya, “the mountains which curve around.” The name may thus still survive in the Pathar range, which lies between the rivers Chambal and Banas (Arch. Survey Reports, vol. Vl, p. 1 and map; and vol. XIV, p. 151).

12 near them. Their summits are broad and lofty, and are delightful and spacious; - Koláhala, § and Vaibhrája, ||

§ Mr. Beglar proposes to identify this hill with the Kawa Kol range, which is east of the R. Sakri (a tributary of the Ganges about 35 miles east of Gaya); but there does not appear to be anything about the range agreeing with the description in the text. (Arch. Survey Reports, vol. VIII, pp. 123 to 125, and map at end).

|| This as a mountain is not mentioned in the dictionary, and I do not find any such mountain. The Váyu Purána reads Vaihara instead [xlv. 90), which is a synonym for a famous hill called Vaibhara or Baibhara, near Raja-griba, and about 28 miles north-east of Gaya. (Cunniugham's Ano. Geog. of India, vol. I, p. 452, map, and p. 463; Arch. Survey Reports, vol. I, p. 21 and plates III. and XIV.; vol. III., p. 140).

13 Mandara * the hill Durdra, † Vata-svana, †† and Vaidyuta, § Mainaka, || and Svarasa, * Tunga-prastha, † Nága-giri, †† Rochana, § the

* Mandara, the famous mountain, is situated about 35 miles south of Bhágalpúr, in Behar (Arch. Survey Reports, vol. VIII., p. 130). There was another mountain of this name in the neighbourhood of Shveta-giri and Kailasa; see Mahá-Bhárata, Sabhá-P. li. 1858; Vana-P. cxxxix. 10820-30; and Anushás-P. xix. 1434. This Mandara seems to have been the famous mountain originally.

† This form is not in the dictionary, but it occurs in the Rámáyaņa Sundara-K. xcv, 25, and is the same as Dardura, which ia the usual form, and Dardara, which is mentioned in the dictionary. It was a mountain or group of mountains, in the extreme South of India. It is mentioned in the Mahá-Bhárata, Sabhá-P. li. 1891-3, where the context suggests that it was on the borders of the Chola and Pándya kingdoms; and it appears to be intended in the Anushás-P. clxv. 7658, by the name Dururduda, which violates the metre. Malaya and Dardura are mentioned as the two highest mountains in the extreme South in the Raghu-V. (iv. 51.) In a paper on the Geography of Ráma's Exile, in the Journal, R. A. S., April 1894, p. 262, I have proposed to identify this mountain with the Nilgiris.

†† This as a mountain is not mentioned in the dictionary. The Vayu Purana reads Pátandhama instead (xlv. 91). I do not find either. But Mr. Beglar found a hill Bathan or Bathani in south Behar, and mentions a hill called Banthawa or Pandhawa in Buddhist records. These names might be easy corruptions of Pátandhama. (Arch. Survey Reports, vol VIII., p. 46).

§ This as a mountain is not mentioned in the dictionary, and I do not find it. Te it to be connected with Baijnath or Vaidya-nath, the famous place of pilgrimage, near the R. Karma-nasha, south of Ghazipur? There does not seem, however, to be any prominent hill there. (Arch. Survey Reports, vol. VIII, p 137; and vol. XIX, p. 27). Or, should the reading be Vaidurya? This seems preferable. The Vaidurya Mts. are the Satpura Range; compare Mahá-Bhárata, Vana-P. lxxxviii. 8343; lxxxix. 8354-61; and oxxi; and Journal, R. A. S., April 1894, p. 245.

|| There were three mountains of this name. One is the famous Mountain in the north; it is called a son of Hima-vat by the apsaras Mená, and was a part of the great Hima-vat Range. It was near Kailása, Gandha-mádana and Shveta-giri (see M-Bh., Sabhá-P. iii. 58-60; Vana-P. cxxxv. 10694-5; Cxxxix. 10820; and clviii. 11540; and Bhishma-P. vi. 237): and from Vana-P. cxlv. 11054-64; and Hari-Vamsha cxxxiii. 7598-7605, it appears to have been situated near the eastern sources of the Ganges; hence this Mainaka probably denoted the group of hills in the north of the Almora district; but these passages are not quite consistent. The Ramayana in Kishk. K. xliv. 35-37 places lake Mánasa beyond Krauncha, (which is called Maináka's son, in Hari-V., xviii. 941-2,) and Maináka beyond Krauncha; but those geographical cantos, xl to xliv, seem to be a late interpolation.

Another Mainaka is the fabulous mountain situated in the sea, midway between the southern point of the Indian Peninsula and Ceylon; see Ramayana, Sund. K. vii; and in this connexion see canto lii., verse 13.

And the third Mainaka is in Western India, apparently in Khandesh as it seems to be connected with Chyavana; see M.-Bh., Vana-P. lxxxix. 8364-5. In Gen. Cunningham's Arch. Surv. Reports (vol. VIII, p. 124) the R. Sone is said to be called Maináka-prabha, from the mountain in which it rises, but Mainaka is probably a mistake for Mekala.

* This as a mountain is not mentioned in the dictionary; and I do no find it. The Vayu Purana reads Sasnrasa, or Su-sarasa instead (xlv. 90); I do not find any such hill. Surasa is one of the mountains mentioned in canto lv. verse 9.

† I do not find this. The Vayu Purana rends Gantu-prastha instead (xlv. 91) which seems a mistake.

†† I do not find this. In a list of mountains in Hari-Vamsha, clxviii., 9499-9505 are mentioned Naga and Naga-rát. Perhaps these mountains may be placed in the Nága country, near Nágpúr in the Central Provinces.

§ I do not find this.

14 hill Paņdara, || the hill Pushpa, ¶ Dur-jayanta, ** 

|| The Vayu Purana reads Pandura (xlv. 90); neither is mentioned in the dictionary as a mountain. Should we read Pándava instead? There are two hills now which are called Pándua Hill or the Pándus' Hill, one found by Mr. Carlleyle, north-west of Bairat (or Vairáta) in Alwar (Arch. Survey Reports, vol, VI, pp. 95-101); and the other by Mr. Beglar, north of Hatta and near the R. Ken in Bandelkhand, where pilgrimages are still made (id. vol. VII., p. 56).

¶ I do not find this. Pushpaka is one of the mountains mentioned in canto lv. verse 13. A river called Pushpa-já is said to rise in the Malaya Mts. (see Verse 27, below).

** I do not find this. The Vayu Purana reads Uj-jayanta instead (xlv. 92), which Gen. Cunningham identifies with Girnar hill, which is situated on the east side of Juna-gadh in the peninsula of Gujarat (Anct. Geog., vol. I, p. 325). It was in Su-ráshtra (M.-Bh., Vana-P. lxxxviii. 8347-9). There are also the Ajanta Hills, north-east of Aurangabad (Arch. Survey Reports, vol. IX., p.121 which seem to be the same as tho Ajayanti Hill (Ano. Geog. of India. vol I. p. 565). 

Raivata, * and Arbuda, † Rishyamuka, †† and Gomanta, § 

* Raivata, or Raivataka was near Dváraka or Kusha-sthali, which was near the extreme western promontory, and was the capital of tho country A'narta, in the península of Gujarat; for in the M-Bh., a festival on this mountain is described, in which the citizens of Dváraká went out there with their families, in thousands, on foot or in carriages (Adi-P. ccxix. 7906-17); and it is called the ornament of the gate of that city in the Hari-V. (cxiii. 6361-70; And cxiv. 6410-15.). The Girnar hill mentioned in the last preceding note is sometimes identified with this hill, but Mt Girnar is about 110 miles from Dváraká, and this distance is incompatible with either of the passages quoted, there does not appear to be any mountain close to that city, but Barada group of hills is not far from it, and they are the only hills at comply with the conditions (see Arch, Surv. of W. India, by J. Burgess, Kathiáwád, pp. 12, 15, 84 and 154). Raivata is not necessarily a single mountain, for the Hima-vat, Vindhya and other ranges are often spoken of the singular. I would therefore propose to identify Raivata with the Barada Hills in Hálár, the western corner of the peninsula. 

† The modern Mount Abu, at the south end of the Aravalli range. Vasishtha is said to have had his hermitage there (M.-Bh, Vana-P. Ixxxii. 4097-8). The country around Arbuda was noted for its breed of horses (id. Sabha-P. 1831) 

††Rishyamúka is in the Dekhan. It was the scene of Ráma's meeting with Sugriva and Hanumán. I have proposed to identify it with the range of hills which streches from Ahmadnagar to beyond Naldrug and Kalyani, dividing the Manjira and Bhima rivers (Journal, R. A. S., April, 1894, p. 253).

§ There are two hills of this name. One is mentionod in the Hari-Vamsha as situated in a gap or opening (vivara) of the Sahya Mts. (xcvi. 5331-40). It was three or four days' journey by swift chariot from Karavíra-pura xcvi. 5325-40); and c. 5050-52), i.e., probably 100 or 120 miles in a hilly country, and that city, which was the capital of the country Padmávata, tax on the Sahya Mts, on (and therefore near the source of) the R. Venvá, presumably near Súrpáraka (xcv. 5212, 5228-31; and xcvi. 5283-5322). This R Venva would therefore appear to be the river Purna (or one of the other small rivers south of Surat), flowing into the Gulf of Cambay, south of the R. Tapti; Karavira-pura would have been near its source on the Western Ghats, and Gomanta would probably he the hills S. or S.-E. of Nasik. The other Gomanta is the hill of Gwalior. Gen. Cunningham says it was originally called Gopách'ala and Gopa-giri, Gopahvaya, and later, Go-manta (Arch. Survey Reports, vol. II. pp. 372, 373). The Vayu Purana mentions Go-dhana instead (xlv. 91); but I have met with no hill of this name else- where; it suggests Go-vardhana, but Go-vardhana does not suit the metre.

15 Kuta-shaila, * Krita-smara, † and S'hri-parvata, †† and Kora, § and other mountains in hundreds. By them the people, both Mlecchas and Aryas, are mingled together according to their divisions. 

* I do not find this. 

† I do not find this. Is this to be connected with the Karamar hill, in Gandhara? (Arch. Survey Reports, vol. II. pp. 92 and 106, and map at p. 87; vol. XIX. p. 126). 

†† Sh'ri-parvata, or Sh'ri-shaila, ia the name of a lofty rock which over-hangs the R. Krishna in the Kumool District; it is the site of a famous temple called Mallikarjuna, one of the twelve great Linga shrines (Arch. Surv. of S. India, by R. Sewell, Vol. I. 90; Arch. Surv. of W. India, by J. Burgess, p. 223). The Agni Purana places Sh'ri-parvata on the R. Kaveri, and says it was dedicated to the goddess Shri by Vishnu, because she had once performed some austerities (cxiii. 3, 4). But Mr. Beglar, in a list of tirthas where portions of Parvati's body are fabled to have fallen when she was destroyed at Daksha's sacrifice, mentions “Shri Parvat, near the Karatoya River.” This may perhaps be the river mentioned in verse 25, for I do not think there is any such hill near the other Karatoya in North-East Bengal. 

§ The Vayu Purana reads Karu, or Ketu (xlv. 92) and a mountain Konva is mentioned in the Bhagavata-P. (V. xix. 16); none are mentioned as mountains in the dictionary. There is a hill called Kolla in Mewat (Arch. Survey Reports, vol. XX. p. 133). 

16     The chief rivers of which those people drink, hear them from me duly. Ganga, Saras-vati, || Sindhu, *

|| The modern Sursooty, between the Jumna and Sutlej. For a clear description, see Arch. Survey Reports, vol. II. 214, &c; and XIV. pp. 87-90 and Plate XXVI. There can be little doubt that in ancient times it was a very much larger river than it is now; see an interesting paper in the Journal, Beng. Asiat. Socy. 1886, Part II. p. 340; but in later times it perished, as it does now, in the sands of the desert, and Vinashana was the name of the place where it disappeared (M.-Bh., Vana-P. lxxxii 5052-5; and Salya-P. xxxviii. 2119-20.). South and East of it was the Drishadvati, and between them lay the sacred region called Brahmavarta (Manu II. 17, 18) and Tri-pishtapa (M.-Bh. Vana-P. lxxxiii. 5074, and 7075) and also apparently Brahma-kshetra (ibid., 5076). The name Saras-vati however, was given to the seven rivers Su-prabha, Kanch'anakshi, Vishala, Manorama, Ogha-vati, Su-renu and Vimalodaka (id., Salya-P. xxxix. 2188-2216)

* The Indus. As to its ancient course through Sindh, see Journal, Beng. Asiat. Socy., 1886, Part 11. p. 323. 

17 and Ch'andra-bhaga † also, †† and Yamuna, and Sh'ata-dru, § Vitasta, || Iravati, ¶ Kuhu, ** Go-mati, †† and Dhuta-papa. †††† Bahuda, §§ 

† The R. Chenab, in the Punjab. It was also called the Asikni, the Greek Akesines. 

††Or, “and another Ch'andra-bhaga.” There were two rivers of this name (M.-Bh., Bhishma-P. ix. 322 and 327), but I have found no data to identify the second. 

§ The R. Sutlej; the Greek Hyphasis. In ancient times this river probably did not join the Beas, as it does now, but pursued an independent course to the confines of Sindh. It flowed South-West from where it issues from the Himalayas, into the channel called the Naiwal and then along the dry bed called the Hakra or Ghaggar, at a distance of 30 to 50 miles south of, and more or less parallel to, its present course. See Journal, Beng. Asiat. Socy., 1886, Part II. p. 332. 

|| The modern R. Jhelam, in the Panjab; the Greek Hydaspes.

¶ The modern R. Ravi, in the Panjab; the Greek Hydraetes.

** This does not appear to be known, though it is also mentioned by the Vayu (xlv. 95) and Kurma Puranas (xlvii. 27), both of which read Kuhu. As it is mentioned in conjunction with rivers in the Panjab, is it to be identified with the Kubha (Rig-V. x., 75. 6.), the Greek Kophen, the modern Kabul river? (Cunningham, Anc. Geog- of India, I. 37). 

†† The modern Goomti, which joins the Ganges on the left bank below Benares. There was, however, another and older Go-mati (Rig-V. x. 75. 6), which is probably the modern R. Gomal, a western tributary of the Indus (Mnir, Sansk. Texts, II. 357). 

†††† Gen. Sir A. Cunningham says this is a name of the Go-mati (Arch. Surv. Repts, I. 315). The text is Go-mati Dhuta-papa ch'a; and the Vayu (xlv 95), Kurma (xlvii. 27), Varaha (lxxxv.) and Vishnu Puranas all read the same. The two words are also linked together in the Maha-Bharata (Bhishma-P. ix. 325), but not, I believe, in the Ramayana, where the Go-mati is generally called “crowded with cattle.” Dhuta-papa then either means the Go mati, and the translation would be, “and the sin-cleansing Go-mati;” or it denotes some tributary of that river.

§§ There were two rivers of this name, this one (see M-Bh., Bhishma P. ix. 337), and another in the Dekhan (ibid., 322; Anushas. -P. clxv. 7653: and Ramayana, Kishk. K. xli. 13). This river ia mentioned in various passages (M-Bh., Vana-P. lxxxiv. 8045-6; lxxxvii. 8323; xcv. 8513; Sh'anti-P. xxiii. 668, &c.; Anushas-P. xix. 1408-11; and Hari-Vamsha xii. 710), and from these it appears to have been a considerable river between the Go-mati and Ganges, in or near the territory of Ayodhya, and having its source well up in the Himalayas. The only river which satisfies these conditions is the modern Ramganga, which joins the Ganges on the left, near Kanauj; and this river therefore is probably the Bahuda.

18 and Drishad-vati, * Vi-pasa, † Devika, †† Rankshu, § Nishchira, || and Gandaki, ¶ and Kaushika ** are the rivers †† which flow from the slopes of Hima-vat, O brahman.

* Or, better, Drishad-vati; the famous river between the Saras-vati and Jumna. It was the southern and eastern boundary of Brahmavarta (Manu ii. 17). For a full description, see Cunningham, Arch. Surv. Repts., II. 214, &c.; and XIV. 87-90, and plate xxvi. See also note under Saras-vati in verse 16.

† Read Vi-pasha, for Vi-pasa. It is the modem R. Bias, in the Punjab, the Greek Hyphasis. It is now a tributary of the Sutlej, but was probably altogether separate in olden times, for the Sutlej then had an independent course considerably to tho south-east.

†† There are two Devikas, one in the Dekhan (Ramay. Kishk. K. xli. 13), and this river (M-Bh., Bhishma-P. ix. 324; Anushas-P. xxv. 1696-7; and Vana-P. ccxxi. 14229). From the second of these passages it appears that the northern Devika was near Kashmir, and it may probably be identified with the modern river Deeg, a, tributary of the Ravi on its right bank. The Devika, which is mentioned in Vana-P. lxxxii. 5044-9, seems to be a lake, and may be the same as Devika Sundarika hrada in Anushas.-P. xxv. 1707—8. 

§I do not find any river of this name mentioned elsewhere. The Vayu Purana reads Ikshu (xlv. 96), and this occurs in the M-Bh. (Bhishma-P. ix. 324); but I have found no data to identify it. Probably, however, we should read Vakshu or Vankshu, which is the Oxus. 

|| This is not in the dictionary. The Vayu Purana gives the same name (xlv. 96), and the Varaha reads Nishvira (Ixxxv); while other readings are Nisc'hita, Nirvira, and Mic'hita. The Nishc'hita and two other rivers, the Nic'hita and Nivara, are mentioned in the Bhishma-Parva list (ix. 326, 328), and the Nirvira in M-Bh., Vana-P. Ixxxiv. 8116-9, but there appears to be nothing to identify them beyond that the Nirvira is connected with the Kaushiki (see note ** below) in the last passage and its context. 

¶ The R. Gandak, which flows into the Ganges on its north bank near Patna. It has shifted its course considerably; and formerly it flowed east of its present course, through the middle of the districts of Champaran Muzaffarpur and Darbhanga. 

** Or, generally, Kaushiki; the modern R. Kosi, which flows into the Ganges on its north bank, through the district of Purnea. It has shifted its course very remarkably. Formerly it flowed east of its present position.

†† Or, as the text may be read, “and the Apaga flow,” &o. There is a river called the Apaga in Kuru-kshetra (M-Bh. Vana-P. lxxxiii, 6038-40; Cunning- ham's Arch. Surv. Repts., XIV. 88, and plate xxvi). The Kurma Purana reads Lohini c'heti instead (xlvii. 28); and the Vayu (xlv. 96) and Varaha Puranas Ixxxv) mention the Lohita. The Lohita is the Brahma-putra, which till last century flowed round the south side of the Garo Hills, and then south-ward through the districts of Maimansingh and Dacca. Lohini, though fem., no doubt means the same. The Vayu Purana reads Kaushiki cha tritiya tu instead (xlv. 96), which may mean the “third Kaushiki,” for there seem to be three rivers of this name (see M-Bh., Vana-P. ccxxi. 14231); or may refer to a river Tritiya which is mentioned in the M-Bh. (Sabha-P. ix. 373); but I would suggest as preferable, Kaushiki Karatoya tu, or Kaushiki cha tri-srotas tu. The Karatoya is the modern Kuratee in the Bogra District in North Bengal; and Tri-srotas or Trih-srotasi (see M-Bh., Sabha-P., ix. 375) is, I believe, the ancient name of the modern Teesta, which is east of that; both now flow into the Brahmaputra; but the first formerly flowed into the delta, before the Ganges and Brahmaputra shifted their courses. (Cunningham, Arch. Surv. Repts., XV. 127 and 131, and plates i. and xxxiii. The Varaha Purana adds the C'hakshush-mati (lxxxv), an unknown name. 

19 The Veda-smriti, * Veda-vati, † Vritra-ghni, †† and Sindhu, § Venva, * and Anandini † also, Sada-nira, †† and Mahi, § 

* Or Veda-smrita. Both names are mentioned in the M-Bh., the former in Annshas -P. clxv. 7651, and the latter in Bhishma-P. ix. 324; and the Veda-smriti is also mentioned in the Bhagavata-P. (V. xix. 17); but I have found nothing to identify it. 

† Or Vedasini, or Vetasini. I have not met with these two names else- where; the Veda-vati is mentioned in the M-Bh., (Bhishma-P. ix. 324 Annshas. -P. clxv. 7651), but there appears to be nothing to identify it. 

†† Or Vrata-ghni, as the Kurma Purana reads (xlvii. 28). I have not met with either name elsewhere, and the river is not known apparently.

§ This is most probably the modern Kali Sindh, a tributary of the R. Chambal, though it may also be the Sindh, which is a tributary of the Jumna, between the Chambal and Betwa. The former is the more probable, because it is a large river and rises well up in the Paripatra range, aud suits the following incident better. This Sindhu was a river of much note, and on it was a great tirtha, where Agastya met Lopa-mudra, daughter of the King of Vidarbha, and she chose him for her husband (M-Bh., Vana-P. xcvi, xcvii; and cxxx. 10541). The name of this tirtha may have been Sindhuttama, [id. lxxxii, 4082-4095; and Annushas-P. clxv. 7650); but if so, it must be distinguished from the great tirtha Sindhuttama, which was on the Indus (Vana-P. lxxxii. 5021).

* This name is not in the dictionary, but it occurs several times, and is a variation of Vena. There is a river of this name in the Dekhan (see verse 24, note to Venya], and one in Western India (see verse 26, note to Venya), but I have not met with any river of this name in North India. Both the Vayu (xlv. 97), and the Kurma (xlvii. 29) Puranas read Varnasha instead; the Varaha reads Parna instead (lxxxv), and the Kurma offers Parna and Parnasha in a note, (loc. cit.) The Varnasha or Parnasha is the modern Banas, and there are two rivers of this name; one a tributary of the Chambal, rising near Udaypur (Cunningham, Arch. Surv. Repts., VI., plate i.), and the other, a stream rising near Mt. Abu and flowing into the Rann of Kachh; the former is the larger, and is probably the river meant in the text. Cunningham writes the name Parnasha (id. VI. 157) and Parna-nasha (id. XV. 132), but the latter form seems doubtful. Devavridha is said to have married one of these rivers (Hari V. xxxviii. 1999, and 2004-10), probably the second.

† Or, Sanandini. The Vayu (xlv. 97) and Kurma (xlvii. 29) Puranas read Ch'andana instead, and the latter proposes Bandhana and Sabandhana in a note. The Varaha reads Ch'andanabha nashadach'ara (lxxxv.) for this and the next river, but not very intelligibly. None of these names appear to be identified. 

†† The river “that is always filled with water.” The inclusion of this name among the rivers that rise in the Paripatra Mountains is strange yet the Kurma Purana places it in the same group (xlvii. 29, note). I have met with no river Sada-nira except that in North India. A river Sada-nira- maya is mentioned in Bhishma-P ix. 340, but there is nothing to identify it. The Vayu Purana reads Satira and Sadatira instead (xlv. 97), but I have not found these names elsewhere. 

A few remarks may be offered about the Sada-nira in North India. Sayana says it is the Karatoya, the modern Kurattee (see verse 18, note††), but it is stated in the Sata-patha Brahmana (I. iv. 1), that the Sada-nira was the boundary between Kosala and Videha. It is therefore identified with the R. Gandak by Dr. Eggeling (loc. cit., note) and Muir (Sansk. Texts, II. 419-422). But the old stream of the Gandak flowed through the districts of Champaran, Muzaffarpar and Darbhanga, i. e., through the middle of the Videha country; and the Gandaki and Sada-nira are mentioned as distinct rivers in M-Bh., Sabha-P xix., 794. The Sada-nira can hardly, therefore, be the same as the Gandak, and is more probably the modem Rapti, a tributary of the Sarayu, and the midway position of the Rapti eminently satisfies the position of a boundary. 

§ The R. Mahi, which rises in Malwa and falls into the Bay of Cambay. The Vayu Purana has a variant, Mahati (xlv. 97), and the Varaha reads Rohi(lxxxv.); both seem incorrect. The Mahita mentioned in M-Bh., Bhishma-P. ix. 328, appears to be this river. 

20 Para, * Ch'arman-vati, † Nupi, †† Vidisha, § and Vetra-vati, || Shipra, ¶ and Avarni ** also are known †† as those connected with the Paripatra mountains. 

* Or Para, according to the Vayu Purana (xlv. 98). This is said to be the modern R. Parbati, which rises in Bhopal and falls into the Chambal (Cunningham, Arch. Surv. Repts., II 308 and Rennell's Atlas of 1781). 

†For Ch'arman-vati, read Ch'arman-vati. The R. Chambal, the largest tributary of the Jumna. 

†† This is not in the dictionary. The Kurma Purana mentions the Sura and the Surya (xlvii. 29), but I have found no other mention of them, and they do not appear to be known. 

§ This must, no doubt, be connected with the town Vidisha, which was on the R. Vetra-vati (Megha D. i. 25) the modern R. Betwa (see next note). Vidisha appears to be the modern town Bhilsa. The R. Vidisha therefore was pro- bably the small tributary which joins the Betwa on its left bank at Bhilsa. 

|| The modern R. Betwa, which rises near Bhopal and flows into the Jumna. There was another river of this name in Western India (Hari-V. clxviii, 9514-6). The Varaha Purana reads Veda-trayi wrongly (lxxxv). 

¶ This is the river on which Ujjayini, the modern Ujjain, stands (Megha D. i. 31, 32). Another Shipra is mentioned in verse 24. 

** This is not in the dictionary, and I have not found it elsewhere. The Vayu Purana reads Avanti instead (xlv. 98), which is preferable, and would be the river of the Avanti country (see notes to verses 52 and 55, below). The R. Avanti therefore is probably the river which rises near Mhow and flows into the Chambal. The Varaha Purana reads Vapanti (lxxxv.) erroneously. 

†† For smatah, read smritah. 

21 The S'ona, †††† and Maha-nada,§§ Narmada, * Su-ratha, † Adri-ja,†† Mandakini, § and Dasharna, || and Ch'itra-kuta¶ also,

†††† The R. Sone which rises near the source of the Narbada and flows into the Ganges above Patna. It was also called Hiranya-bahu and Hiranya-vaha; the Greek Erannoboas. For changes in its course, see Cunning. Arch. Surv. Repts., VIII. 4-24. 

§§ Or, Maha-nadi. It flows through Orissa into the Bay of Bengal. The main stream is now considered to be the river which rises near Kanker, but that cannot be the source meant in the text, for it would belong to quite a diiierent water-shed. The Maha-nada here must designate the branch now called the Hasdu or Hestho, which rises near the source of the Sone. (Cunning., Arch. Surv. Repts., XVII. plate i.). The Varaha Purana omits the Maha-nadi altogether, and reads Jyoti-ratha instead (lxxxv). This river, which is also called Jyoti-rathya (M-Bh., Vana-P. lxxxv. 8150) and Jyoti-ratha (Hari-V. clxviii 9510-12) is said to be a tributary of the S'ona in the former passage, and is placed in the Dekhan in the latter. It is, therefore, probably the modern Johila, the southern of the two sources of the R. Sone. 

* The modern Narbada or Nerbudda, which rises near the Sone and flows into the Gulf of Cambay. 

† This is not in the dictionary, and I have not met the name elsewhere; it is a synonym of Jyoti-ratha? (See last page, note §§). The Kurma Purana mentions the Su-rasa (xlvii. 30), and so also the Varaha (lxxxv); instead of this and the next river the Vayu Purana reads Su-maha-druma or, Surahadruma (xlv. 99); but I have not met with any of these names elsewhere, except Su-rasha in the Bhagavata-P. (V. xix. 17) 

†† This is not in the dictionary, but is mentioned in M-Bh., Anushas P. clxv. 7648. I have found nothing to identify it. 

§ The R. Mandakin, which flows near Mt. Chitrakut into the R. Paisuni, a tributary of the Jumna between the Ken and the Tons (Cunning., Arch. Surv. Repts., XXI. 11). Mr. Beglar's proposal to identify it with the R. Reur, a southern tributary of the Sone (Ibid. XIII. 42-54) depends upon his identifica-tion of Mt. Ch'itra-kuta with Ramgarh hill in Chhattisgarh, and is untenable (see Journal, R. A. S., April, 1894, page 240). The river Reur, or Rer, is also called Arand, and all these forms appear to point to Eranda as the original name. 

|| The river of the country Dasharna, the modern R. Dashan, between the Betwa and the Ken. 

¶ This is not in the dictionary. It is no doubt to be connected with Mt. Ch'itra-kuta, the modern Chitrakut (see Journal, E. A. S. April, 1894, page 239), and is probably the stream which flows round the south and east of the modern Mt. Chitrakut, past Karwi into the Jumna. 

22 Ch'itrotpala, ** and Tamasa, †† Karamoda, †††† Pishach'ika, * and Pippali-shroni † also, Vi-pasha, ††

** This is not in the dictionary, but a Ch'itrotpala is mentioned in M-Bh Bhishma-P. ix. 341. Cunningham says Ch'itrotpala is the name of the modern main-stream of the Maha-nadi below its junction with the Pairi (Arch. Surv. Repts., VII. 155, and XVII. 70); but that river as mentioned already (page 295, note §§) would belong to a different water-shed. 

†† Or Tamasi, as the Kurma Purana reads (xlvii. 30). It is the R. Tons which flows into the Ganges on the right bank below Allahabad.

†††† This is not in the dictionary, and I have not found the name elsewhere. The Vayu Purana (xlv. 100) and the Varaha (lxxxv.) read Karatoya instead. Should we read Karma-noda, as a synonym of Karma-nasha? The river meant is no doubt the modern Karamnasa, which flows into the Ganges on the right bank just above the Sone. 

* I have not met with this river elsewhere. Pisach'a was a name given to various races, chiefly barbarous hill tribes (Muir, Sansk. Texts, II. 59). In this place it would, no doubt, mean the tribes inhabiting Rewah and Chuta Nagpore, and the Pisach'ika is probably one of the southern tributaries of the Sone, such as the Rer (see page 296, note §), or Kanhar. 

† Or Pipyala shroni, as the Vayu Purana reads (xlv. 100); or Pippala, as the Varaha reads (lxxxv). I have not found any data to identify it, but have seen the name assigned to the modern river Paisuni or Parsaroni, a tributary of the Jumna between the Ken and the Tons (Arch. Surv. Repts., XXI. II), and these words may well be corruptions of Pippali-shroni. 

†† This appears to be the river mentioned in M.-Bh., Anushas-P. xxv. 1733 and perhaps 1710-11 also. It is probably the modern Bias which flows past Saugor and joins the R. Ken, a tributary on the right bank of the Jumna. (Cunning., Arch. Surv. Repts., XXI. 157, and plate xxxiv). The Ken or Kiyan, an important stream, does not appear to be mentioned; it is said to be a corruption of Karna-vati (Ibid. 156; and II. 446), though Lassen gives Kayana as its ancient form (Ind. Alt., Map). Was Vi-pasha the ancient name of this whole river? The Vi-pasha in the Panjab is mentioned in verse 18. The Varaha Purana reads Vishala (lxxxv), and the Kurma mentions this name as a variant (xlvii. 31). There are several rivers of this name, and the river here meant is no doubt the Saras-vati Vishala at Gaya (M.-Bh., Sh'alya- P. xxxix. 2188-9, and 2205-6), probably the modern Lilajan which flows past Bodh Gaya. 

23 the river Vanjula, § Sumeruja, || Sukti-mati, ¶   Sh'akuli, * Tridiva in regular order, †Vega-vahini †† also § flo-w from the slopes of the Vindhya|| Mountains. 

§ I have not found this name elsewhere. The Varaha Purana reads Vanjuka (lxxxv), the Kurma Manjula (xlvii. 31), and the Vayu Jambula (xlv. 100). Of these names I have met only with Manjula elsewhere (M.-Bh., Bhishma-P. ix. 341), but with no data to identify it. The river meant is probably that on which Gaya stands; its eastern source is called the Mohana, its middle portion the Phalgu, and the eastern branch, into which it divides, the Jumna. 

|| The Vayu Purana reads Siteraja (xlv. 101), and the Varaha Viraja (lxxxv). I have not met with any of these names elsewhere, but the M.-Bh. mentions three rivers Vira (Bhishma-P., ix. 329), Vira-vati (ibid., 332) and Virankara (ibid, 333), which are all distinct. The Matsya Purana reads two names instead, the Shuni and Lajja (cxiii. 26), probably erroneous. 

¶ This river has been much written about but does not seem to be identified safely yet. See p. 285, note ††; and also Cunning., Arch. Surv. Repts., IX. 55. It is mentioned in the Hari-Vamsha (clxviii. 9509-13) and is said there to be in the Dekhan; it seems to be meant by the name Mukti-mati in M.-Bh., Bhishma-P. ix. 342; and perhaps it is referred to in Hari-V. xxxvii. 1980-7. These passages, however, may allude to two rivers of this name. It was the river on which stood Sh'ukti-mati, the capital of Ch'edi; see note to Ch'edi in canto lviii, verse 16. 

* The Vayu Purana reads Makruna or Makshana (xlv. 101), and the Varaha Pankini (lxxxv), but I have not met with any of these names else- where. The Sh'akuli, however, may probably be identified with the E. Sakri, which flows into the Ganges on the south, about half-way between Patna and Monghyr (Cunning., Arch. Surv. Repts., VIII. plate i; and XV. plate iv). There is also another Sakri which is a tributary of the R. Seonath, a tributary of the Mahanadi (id. XVII. plate i), but that rises rather in the Riksha Mts. The Bhishma-P. list mentions a river called Makari (ix. 331) and the Matsya Purana reads Mukuta instead (cxiii. 26) 

† The text Tridiva-kramu seems wrong, and I have adopted the reading of the Vayu Purana Tridiva kramat, which is preferable. The word kramat, if right, would indicate that the rivers are mentioned in regular order from west to east. The Tridiva is also mentioned in the M.-Bh., (Bhishma-P. ix. 324; and Anushas. -P. clxv. 7654), but no data are given to identify it. It may be noticed there is a river called the Krumu (Rig. -V., X. 75.6), which is pro-bably the modern R. Kuram, a tributary of the Indus, south of the Kabul R. (Muir's Sansk. Texts, II. 357); but it cannot be intended here. Another Tridiva is mentioned in verse 28. 

†† This is not in the dictionary, but it occurs in M.-Bh., Sabha-P. ix. 371. The Vayu (xlv. 100) and Varaha (lxxxv) and Kurma Puranas (xlvii.- 31) read Balu-vahini instead, and the last gives Ratna-vahini as a variant. I have not met with either of these names elsewhere. 

§ The Varaha Purana adds another river Ratri (lxxxv), but I have not met with it elsewhere. 

|| The text reads Skandha, which is clearly wrong. The Vayu (xlv. 101 Kurma (xlvii. 31) and Varaha Puranas (lxxxv) read Riksha. There is certainly some confusion in this group of rivers, for the Mandakini, Dasharna and Tamasa rise in the Vindhya watershed, while the S'ona, Maha-nada and Narmada rise rather in the Riksha Mts; but the rivers mentioned in verse 24 rise in the Riksha Mts, so that the proper reading here should no doubt be Vindhya. The Agni Purana says the Narmada rises in the Vindhya Mts. (cxviii. 7); so that perhaps this river and also the Sone and the Hasdu branch of the Mahanadi, which all rise close together near Amara-kantaka may have been considered to belong to the Vindhya watershed. There seems to have been some vagueness in this matter, for the Utkalas and (Dakshina) Kosalas are classed among the races who inhabited the Vindhya Mts. inverses 53 and 54. 

24 The Sh'ipra, * Payoshini, † Nir-bindhya, †† Tapi, § and Nishadha-vati, * Venya, † and Vaitarani, †† Sinibali, § Kumudvati, * 

* One Sh'ipra has been mentioned already in verse 20, and the Hari-Vamsha says there is a Shipra in the southern region (clxviii. 9509). The Vayu Purana reads Madra instead (xlv. 102); and the Kurma (xlvii. 32) and Varaha (lxxxv) Sh'ighroda. I have not found either of these names elsewhere, but a river Sh'ighra is mentioned (M.-Bh., Bhi'shma-P. ix. 336) and another called Sh'iva (ibid., 332). The Matsya Purana reads Kshipra (cxiii. 27). 

† The Payoshni was in the southern region (M.-Bh., Yana-P. lxxxviii. 8329-35); it was the river of Vidarbha (ibid. cxx. 10289-90), and was separated from the Narmada by the Vaidurya Mts. (ibid. cxxi. 10306-7). It was the modern river Purna (the tributary of the Tapti) together with the lower part of the Tapti into which the Purna continues. A careful consideration of King Nala's remarks (ibid. lxi. 2317-9) with a map will show that the view described could only have been obtained from a position on the Satpura Mts. about longitude 75°; hence the Payoshni visible from there could be only the lower part of the Tapti. Such was considered the main stream in old times, and it was a famous and sacred river. Gen. Cunningham's proposal to identify the Payoshni with the Pahoj, a tributary of the Jumna between the Sindh and Betwa, (Arch. Surv. Reports, VII. plate xxii.) is untenable as regards this famous river; but there were two rivers of this name (M.-Bh., Bhishma-P. ix. 324 and 327), and the Pahoj may be the other Payoshni. The Varaha Purana reads Payolli (lxxxv), which seems a mistake. 

†† Or Nir-vindhya; or according to the Vayu Purana, Nir-bandhya (xlv. 102). One river Nir-vindhya is mentioned in the Megha-D. (I. 28 and 29, commentary) as lying between the R. Vetra-vati (or Betwa) and Ujjayini (Ujjain), and (if the Para is rightly identified with the moderm Parbati, see note to verse 20) must be the modern Parwan which is west of the Parbati; but that river rises in the Vindhya Range according to the Megha-Duta, and belongs to the Paripatra watershed according to verses 19 and 20 above; on either view it is out of place here. There was, however, another large river of this name in the Dekhan, for it is mentioned along with the Payoshni, the Tapi and the Godavari and its tributaries in the Bhagavata-Purana (V. xix. 17), and judged by its position there, it may be the Pen-ganga a tributary of the Warda. 

§ See note to Payoshni above. This is the upper part of the modern Tapti before it joins the Purna. This branch was hardly known in early times; it does not appear to be named in the Maha-Bharata or Ramayana, nor is it mentioned in the copious list in the Bhishma-P. (ix). The reason was, no doubt, it was hidden amid hills and forests. 

* Or Nishadha, as the Vayu Purana reads (xlv. 102). I have not met with this name elsewhere, but it naturally suggests a connexion with Nishadha, the realm of Nala. As regards Nishadha, see the note to verse 54 below. This river then may be one of the small tributaries of the Narmada or Tapti, which rise in the middle part of the Satpura Range. The Kurma Purana reads Mahanadi instead (xlvii. 32), which may mean the Mahanadi in Chhattisgarh and Orissa, but is unsatisfactory, as it has mentioned that river before (ibid., 30). The Matsya Purana reads Rishabha instead (cxiii. 27), which I have not met elsewhere. 

† This form is not in the dictionary. The Vayu Purana reads Venva (xlv. 102); the Kurma reads Vinna and gives Venya and Ch'inta as variants (xlvii. 32). Ch'inta is no doubt an error. The other names are merely different forms of the same word. The river is called Venva in the Hari-V. (clxviii. 9509-10) and also in the M.-Bh. (Sabha-P. xxx. 1118), but in the latter poem it: is generally called Vena, and this seems the proper term (Bhishma-P. ix. 335; Anushas-P. clxv. 7648; Vana-P. lxxxviii. 8328, clxxxix. 12909, and lxxxv. 8176-7; whether the same river is also meant in line 8175 is not clear). From the passage last cited it appears the Vena is the river which joins the Godavari and Varada (the modern Warda), that is, the modern Wain-ganga and its continuation the Pranhita. The Varaha Purana reads Veshnapasha (lxxxv) which seems a mistake. This river appears to be also called Su-vena (M.- Bh., Vana-P. clxxxix. 12909) in contra-distinction to the Krishna-vena (ibid.; and also id. Vana-P. lxxxv. 8180-1; Bhishma-P. ix. 335, and Anushas. - P. clxv. 7648; and Hari-V. clxviii. 9509-11) which appears from the second passage to be a tributary of the Vena, and which I have proposed to identify with the western tributary rising near Deoghar and Seoni (Journal, R. A. S., 1894, p. 244). Another river of this name is mentioned in verse 26, and a Venva in verse 19. 

†† This is no doubt the modem Bytarni, which flows through the north of Orissa; and if it is rightly classed here, the Riksha Range must include the hills which stretch along the south of Chuta Nagpore. 

§ The Vayu Purana reads Sh'itbahu (xlv. 102), the Kurma Balaka (xlvii. 32) and the Varaha Vedipala (lxxxv). None of these rivers are mentioned in the dictionary, but the name Sh'inibahu is given. I have not found any of these names elsewhere, except Balaka in M.-Bh., Anushas. -P. xxv. 1706-7, which may be a river, but appears from the context to be in Northern India. Per- haps the reading should be Shilavati or Sh'ilavati, which seems to have been the ancient name of the modern river Selye; this after uniting with the Rupnarain is the river on which Tamluk, the ancient Tamra-liptaka (see verse 44 below), is situated; and which may well find mention here. Perhaps the name Balaka may be connected with the modern river Barakar, a tributary of the Damuda; these two combined form tho largest river in Western Bengal, and flow close to Tamluk. Tamluk was a famous port, and it would be strange if the rivers near it were overlooked. The M. -Bh. mentions a river Shata-bala (Bhishma-P. ix. 328). The Matsya Parana reads Vishva-mala instead (cxiii.37). I have not met either name elsewhere.

* I have not met with this name elsewhere. It may be the Subarna-rekha or one of the small rivers in the north of Orissa; or may we conjecture Damud-vati, and identify it with the R. Damuda in West Bengal? See the last note. 

25 Karatoya,† Maha-gauri,†† and Durga,§ and Antah-shira; || those rivers* flow from the slopes of the Riksha† Mountains, have holy waters and are bright. 

† One river of this name in North Bengal has been mentioned in verse 18 note††; and there was another of the same name in the north of India (M.-Bh, Anushas-P. xxv. 1699); neither can be meant here. I have not found any Karatoya elsewhere, which rises in the Riksha range. The Vayu Purana reads Toya instead (xlv. 103), and so also the Varaha (Ixxxv); but I have not found this name elsewhere. Perhaps the reading should be Karahhach'a. Karabha or Kapisha is the name of a river on the confines of Utkala and Kalinga (Raghu-T. iv. 38, commentary), but no details are given to identify it. The name Kapisha suggests identification with the modern Cossye or Kansai (the chief river in the Midnapur district) which is said to be modified from Kamsavati, but may well be a corruption of Kapisha-vati.

††This is also mentioned in M.-Bh., Bhishma-P. ix. 341. It is no doubt a synonym, of Bramani and Brahmani, all being names of Durga; it would then be the modern R. Brahmani in Orissa. 

§ There are two rivers of this name mentioned in the Bhishma- P. list (ix. 337 and 341) in the M.-Bh., and the second is that intended here, as it is placed with the Maha-gauri; but I have not met with the name elsewhere. It may be a synonym of ihe small river Brahmani which flows through the Moorshedabad district into the right bank of the Bhagirathi branch of the Ganges. 

||This is not in the dictionary. The Vayu (xlv. 103) and Kurma (xlvii. 33) Puranas read Antah-shila. The Varaha reads Antyagira (Ixxxv), which is no doubt an intended synonym. I have not met with any of these names else where, but Antra-shila is mentioned (M.-Bh., Bhishma-P. ix. 337). Antah-shila seems to be the correct form; and if the name is descriptive, the river is probably one of the northern tributaries of the Mahanadi; all of which are encompassed with hills. See however a people called Antar-giryas in verse 24 below.

* The Varaha Purana mentions also Manijala Sh'ubha (Ixxxv); I have not found the former name elsewhere; but the Sh'ubha is mentioned in the Hari-Vamsa (clxviii. 9509-10), and a river, Maninga is mentioned in the Bhishma-P. list (ix. 342). There are no data to identify them, except that the passage in the Hari-Vamsha places the Shubha in the Dekhan. 

†The text reads Bindhya or Vindhya, and yet makes the next group of rivers also rise in the same range. The Vayu (xlv. 103) and Kurma (xlvii 33) and Taraha (Ixxxv) Puranas read the same; but the proper reading must be Riksha as the Vishnu Purana says (Bk. II. Chap, iii), for the Tapi, Venya and Vaitarani certainly do not rise in the former mountains but in the latter. The Agni Purana wrongly groups the Tapi and Payoshni with the Godavari and other rivers as rising in the Sahya Mts. 

26 The Godavari†† Bhima-ratha, § Krishna, || and another¶ Venya,* Tunga-bhadra, † Suprayoga, †† Vahya,§ and the

†† The modern Godaveri. This river was famous from the earliest times. Jana-sthana, the scene of Rama's first conflict with the Rakshasas was the country on both its banks between its tributaries the Manjira and Pranhita (see Journal, R A. S, 1894, p. 247). 

§Or Bhima-rathi as the Vayu (xlv. 104) and Varaha (Ixxxv) Puranas read Bhima-rakshi which the Kurma gives (xlvii. 34) seems incorrect. The former is the name as given in the M.-Bh. (Yana-P. Ixxxviii. 8328; Bhishma-P. ix. 327; and Anushas-P. clxv. 7653). This is the modern Bhima, the tributary of the Krishna, rising near Poona. The Varaha Purana adds immediately Maratha (lxxxv); is it a mistaken repetition of the last three syllables of the preceding river? I have found no such river. 

||The modern Kistna. This river received very little notice in ancient times, and was almost unknown compared with the Godavari and Kaveri. Besides its inclusion in the Bhishma-P. list (ix. 340), it is doubtful if it is so mentioned in the M.-Bh., or Ramayana. It is omitted from the lengthy account of Sahadeva's conquests in the south (Sabha-P. xxx), and the detailed pilgrimage itineraries (Vana-P., Tirtha-yatra-P.) and other geographical discourses. It does not occur in the story of Raghu's conquests even in the late poem, the Raghu-Vamsha. The reason seems to be that the country through which it flows was nearly all forest in ancient times. 

¶ For tathapara of the text the Vayu Purana reads ch'a vanjula (xlv. 104) and the Kurma ch'a vashyata or ch'a vatsari (xlvii. 34). I have not found these names elsewhere. Perhaps we should read some name like Manjira as the large southern tributary of the Godavari is now called, though its earliest name was apparently Mandakini (Ramay., Yuddha K, ex. 38 39- Journal R. A. S., 1894, p. 250).

* This form is not in the dictionary. The Varaha Purana reads Vena, lxxxt) j the Kurma Vena or Varna (xlvii. 34); and the Vayu Vaini (xlv. 104)—all mere variations, the proper name no doubt being Vend. This is the third river of this name mentioned here, see verses 19 and 24. It is probably the same as the Vina in the Bhishma-P. list (ix. 328), and the Venna in the Bhagavata Purana (V. xix. 17). Is it to be identified with the R. Penner which is between the Kistna and Kaveri; though the Sanskrit name of the Penner is said to be Pinaka (Arch. Surv. of S. India, by R. Sewell, I. 123 and 129)? 

† The modern Tumbhudra, the largo southern tributary of the Kistna, consisting of the combined streams of the Tunga and Bhadra.

†† This is not, in the dictionary, but it is also mentioned in the Bhishma-P. list (ix. 328) and in the Vana-P. (ccxxi. 14232), and was a large and known river. Though not apparently identified, it is probably one of the large western tributaries of the Kistna. 

§ This is not in the dictionary, but the Varaha Purana agrees (lxxxv) and the Matsya (cxiii. 29). I have not found the name elsewhere and it does not appear to be identified. The Agni P. reads Varada (cix. 22), the large southern tributary of the Kistna called Tarada or Vedavati.

27 river Kaveri; || these noble rivers ¶ issue from the slopes of the Sahya** Mountains. 

The Krita-mala, †† Tamra-parni, †††† Pushpaja,*

|| The modern Cavery or Coleroon in south India. It was better known than the Kistna in ancient times. It is mentioned in the M.-Bh., (Vana-P. Ixxxv. 8164-5; clxxxix. 12910; and Bhishma-P. ix. 328) and Ramay. (Kishk. K. xli. 21 and 25). King Jahnu is said in the Hari-Vamsha to have married this river, and made the Ganges his daughter (xxvii. 1416-22; and xxxii. 1757-61). 

¶ The Matsya (cxiii. 29) and Taraha flxxxv) Puranas add the Vanjula as to which see verse 26 note ¶. 

** The text reads Bindhya or Vindhya here, after having read it already in verse 25; and offers Sahya as a variant in a note. The latter is manifestly the proper reading, and agrees with the Kurma (xlvii. 34) and Vayu (xlv. 104) Puranas. 

†† This is not in the dictionary. The Agni Purana agrees with it (cxviii. 8); the Kurma reads Ritu-mala (xlvii. 35), the Varaha sh'ata-mala (Ixxxv), and the Bhagavata Kata-mala (V. xix. 17). Is it to be identified with the Vedamali which flows out north of Cochin? The people of Kac'c'ha or Cochin are mentioned in canto lviii. verse 28. 

†††† This is mentioned as a place of pilgrimage in the M.-Bh. (Vana-P. lxxxviii. 8340), and the Raghu-V. says (iv. 49 and 50), that the vanqnished Pandya kings gave Raghu the choicest pearls from the sea at the month of the B. Tamra-parni, where (the commentator adds, it is well-known) pearls were produced. This river then was in the Pandya country and flowed into the G. of Manaar. It is the modern Chittar, the river of Tinnevelly (Arch. Snrv. of S. India, by R. Sewell, I. 303). 

* The Vayu Purana reads Pushpa-jati (xlv. 105), the Kurma Pushpa-vati (xlvii. 35), and the Taraha Pushpa-vati (lxxxv). I do not find any of these names elsewhere. A tirtha Pushpa-vati is mentioned (M.-Bh., Vana-P. lxxxv. 8154-5), but it was situated between Dakshina Kosala (Chhattisgarh) and Ch'ampa, (Bhagalpur). A river Pashpa-veni is mentioned (id., Bhishma-P. ix. 342), which is joined with a river Utpala-vati and therefore is probably the same as the river in the text. A Pushpa-vahini is mentioned as situated in the south in the Hari-Vamsha (clxviii. 9510-2). 

28 Sutpala-vati; † these are rivers †† which rise in the Malaya Mountains, and have cool water. 

And the Pitri-soma, § and Rishi-kulya, || Ikshuka, ¶ and 

† This is the same as the Utpala-vati mentioned in the last note (M.-Bh. Bhishma-P. ix. 342) and the Utpala (Hari-V., clxviii. 9510-2); and the Vayu (xlv. 105) and Kurma (xlvii. 35), Matsya (cxiii. 30) and Varaha (lxxxv) Puranas read Utpala-vati. 

†† There are only six noteworthy rivers rising in the Malaya Mts., viz., the Vaigai, Vaippar and Chittar on the east, the Amaravati (a tributary of the Kaveri) on the north, and the Ponani and Peri or Veda-mali on the west. The Chittar is the Tamra-parni, hence the three others named in the text must be found among the five remaining modern rivers. 

§ Not in the dictionary. The Vayu Purana reads Tri-sama (xlv. 106), and the Agni P. also (cxviii. 8); while the Varaha reads Tri-yama (lxxxv). I have met only with the Tri-sama elsewhere (Bhagavata Purana, T. xix. 17). It is probably one of the small rivers on the Eastern coast, for the interior behind these mountains was not well known. The Matsya Purana reads Tri-bhaga (cxiii. 31) which I have not met elsewhere. 

||This is the river on which Ganjam stands, and it bears the same name still. It is mentioned in the Bhishma-P. list (ix. 343). The Vayu Purana reads Ritu-kulya (xlv. 106), by mistake. Another Rishi-kulya is mentioned in verse 29. 

¶This is not in the dictionary. The Vayu (xlv. 106) and Varaha Puranas (lxxxv) read Ikshula; and Ikshuda which the Matsya Purana reads (cxiii. 31) is a variant. I have not found any of these names elsewhere, but the R. Ikshu, is mentioned (M.-Bh., Bhishma-P. ix. 324). It is probably one of the small streams on the Eastern coast.

29 Tridiva, * Langulini, † and Vamsha-kara†† are known to spring from the Mahendra § Mountains. 

The Rishi-kulya, and Kumari, ¶ Manda-ga,** Mandavahini,*

* This is the second Tridiva, see verse 23; but I have not found two rivers of this name mentioned anywhere else. Instead of Tridiva ch'a ya as in the text, the Matsya Purana reads Tridivdc'ala (cxiii. 31). 

† This is the modern Languliya, on which Chicacole stands, between Vizianagram and Calingapatam. The Varaha Purana reads Mulini or Lamulini (lxxxv) and the Matsya Muli (cxiii. 31); I have not found these names elsewhere and they seem incorrect. The Langali mentioned in the M.-Bh. (Sabha-P. ix 374), is probably this river. 

†† The Varaha Purana reads Vamsh'a-vard (lxxxv), and the Vayu Vamasadhara (xlv. 106) j the latter ia the correct name. It is the modern Bansdhara, the river on which Calingapatam stands. 

§ The Kurma Purana omits this group of rivers altogether, and puts three of them Tri-sama, Rishika and Vamsha-dharini into the next group (xlvii. 36). The Matsya Purana mentions three more rivers, the Tamraparni, Sh'arava and Vimala (cxiii. 31), but all these seem doubtful. A Tamraparni has been mentioned in verse 28. A Sh'aravati is named in the Bhishma-P. list (is. 327), and a Vimula or Vimaloda in various passages (e. g. Shalya-P. xxxix. 2214-5; Hari-V., clxviii. 9517-8); but they are in Northern and Western India. 

In note ††on page 284, the Mahendra mountains are said to be “the portion of the Eastern Ghats between the Godavari and Mahanadi rivers and the hills in the south of Berar,” but this proposition must be modified on a full consideration of all the foregoing identifications. Gondwana as nsed by Wilson was applied to a very wide tract in Central India. The Mahendra Mts. cannot extend as far west as Berar nor beyond the Wain-ganga; and must be limited to the hills between the Mahanadi, Godavari and Wain-ganga, and may perhaps comprise only the portion of the Eastern Ghats north of the Godavari. It is in this last tract only that the name has survived. See Raghu Vamsha, iv. 43. 

||This ia the second Rishi-kulya, see verse 28. The Vayu Purana reads Rishika (xlv. 107), and the Varaha Rishika (lxxxv), and the Matsya Kashika (cxiii. 32). I have not met with these names elsewhere. 

¶ The Vayu Purana reads Su-kumari (xlv. 107), and the Varaha Lusati I have not found these names elsewhere, but the Kumari is mentioned in the Bhishma-P list (ix. 343). 

** This is mentioned in the Bhishma-P. list (ix. 340). The Varaha Purana reads Manda-gamini (lxxxv); and for this and the next river the Kurma reads Gandha-madana-gamini (xlvii. 36), which is probably erroneous.

* This is mentioned in the Bhishma-P. list (ix. 340), but hardly in the same connexion. 

30 Kripa, † and Palashini †† are known to spring in the Sh'ukti-mat § Mountains. 

All the rivers || possess holy merit; all are riyers flowing

†The Vayu Purana reads Kripa (xlv. 107), and the Kurma Kshipra or Rupa (xlvii. 36). I do not find any of these names elsewhere. A river Kritya is mentioned in the Bhishma-P. list (ix. 326), but that appears from its context to be in north India. 

†† This is mentioned in the Bhishma-P. list (ix. 380), but in so different a connexion that the references appear to be to two separate rivers. The Matsya Purana reads Pashini (cxiii. 32), which however I have not met else- where. 

§ These Mts. are but very rarely mentioned, and in page 285 note †† I have noticed what has been written about them. They were in the Eastern region, for Bhima in his conquests in that quarter marched from Hima-vat towards Bhallata and conquered the Shukti-mat Mountain (M-Bh., Sabha-P. xxix. 1079). Though Bhallata does not appear to have been identified, the only noteworthy hills ia the east which have not been assigned to the other great ranges are the Garo, Khasi and Tipperah Hills which bound Bengal in that direction. Can these be the Sh'ukti-mat Mts.? There seems to be no improhability in this, for the river Lohita or Brahma-putra and the country Kama-rupa, which is in the Assam Valley, were known. If this identification is satisfactory, the R. Kumari may be the modern Someswari which flows southward between the Garo and Khasi Hills (both being names of Durga); and the Kripa may perhaps be the Kapili which fiows into the Brahma-putra a little above Gauhati, the ancient Kama-rupa; the other streams are not recognizable. 

||Saras-vatyah. Or should this mean only the rivers called Saras-vati? There were seven rivers specially distinguished by this name (M.-Bh, Sh'alya-P. xxxix. 2188-9), namely, 1. the Su-prabha among the Pushkaras (ibid, 2198-2200), that is, near Ajmir; 2. the Kanch'anakshi in Naimisha forest (ibid. 2201-4), which was on the Go-mati; 3. the Vishala at Gaya (ibid. 2205-6); 4. the Mano-rama, the swift stream flowing from Himavat in the north part of Kosala (ibid. 2207-10); 5. the Ogha-vati, which seems to be in Kuru-kshetra (ibid. 2212-3); 6. the Su-renuu, which seems to be in Kuru-kshetra or near Ganga-dvara (ibid. 2211-4); and 7. the Vimaloda or Vimalodaka at Haimanta-giri (ibid 2214-5). 

31 into the ocean; all are mothers of the world; ¶ they are well-known to cleanse from all sin. 

And others, small streams, are mentioned in thousands,

¶ Vishvasya matarah; compare M-Bh., Bhi'shma-P. ix. 844.

32 brahman, those which flow only during the rainy season, and those which flow at all seasons. 

The Matsyas, * and Ashvakutas, † and Kulyas, ††

* The people and their country both went by the name Matsya. This country was part of the region called Brahmarshi (Manu ii. 19). It was south or south-west of Indra-prastha, the modern Delhi (M-Bh., Sabha P., xxz. 1105-6; the mention in ibid. zxix. 1083 may be a mistake; but the Matsyas are named twice in the Bhishma-P. list, ix. 347 and 348, unless one name be a mistake for Vatsa); and it was west of Sh'urasena, which was the country round Mathura, the modern Muttra (Virata-P., v. 141-5; see note in canto lviii. verse 7): hence Matsya comprised the modern Alwar State and the land around that. It appears to have extended up to Kuru-kshetra, because no other country which could intervene is mentioned in Manu ii. 19. Its capital was Upaplavya or Upaplava (Shalya-P., xxxvi. 1973-6) which was 1^1/2 or 2 days' ionrney by chariot from Hastinapura (Udyoga-P., lxxxiii. 3010-17; lxxxv. 3040; and lxxxviii. 3101). Cunningham says Mataya was the country west of Agra and north of the R. Chambal, i. e., the whole of Alwar with portions of Jaypur and Bharatpur; and its capital was Vairata, the modern Bairat (Arch. Surv. Repts., II. 242; and SX. 2, and plate i). 

The Vayu Purana reads Vatsas instead (xlv. 110). Vatsa or Vatsya was in the region east of Delhi (Sabha-P., xxix. 1084), and king Vatsa who is said to have given his name to the country was grandson of Divodasa, king of Benares (Hari-V., xxix. 1587, 1597; and xxxii. 1753). Kaushambi was the capital, and it has been identified by Cunningham with the modern Kosam which is on the north bank of the Jumna about 31 miles above Allahabad, Hence the country was also called Kaushamba (Arch. Surv. Repts., I. 301-310). Vatsa or Kaushamba therefore comprised the lower part of the Ganges and Jumna Doab and also probably the tract south of that, on the other side of the Jumna. 

† The Vayu Purana reads Kisashnas, Kisashtas or Kisadyas instead (xlv. 110); but none of these names are in the dictionary. The Matsya reads Kiratas (cxiii. 35) bat they are out of place here. The text reads Matsyasvakutah kulyasch'a, but I would suggest instead Matsyas ch'a Kanyakubjash ch'a, thus reading Kanya-kubjas or Kanya-kubjas instead of Ashvakutas and Kulyas. Kanya-kubja or Kanya-kubja is the modern Kanauj, on the Ganges about 50 miles above Cawnpore; it was a famous city all through Indian history. People called Sukutyas are mentioned (Bhishma-P. ix, 347), Ashvakas (ibid. 351), and Ashvatakas (ibid. li. 2105). 

††This is not in the dictionary as a people; the word occurs in Vana-P., (cxxv. 10408), but does not appear to mean a people there. See the last note.

33 the Kuntalas, * the people of Kashi, † and tbe Koshalas, †† and the Atharvas, and Arka-lingas, § and the Malakas, || and Vrikas *; these † are well known generally as the peoples who inhabit the Central Region. ††

*This country is said by Muir to be one of the Pisach'a countries (Sanak. Texts, II. 59), but there were three people of this name, one in the Dekhan (Bhishma-P., ix, 367), who are mentioned in verse 48 below; and two others elsewhere (ibid. 347 and 359). Those mentioned in verse 347 are the people meant here, for they are grouped with the people of Kashi and Kosala; and they probably occupied the country near Chunar (south of Benares), which Cunningham calls Kuntila (Aroh. Surv. Repts., XI. 123). The third people were probably in the West. 

† Benares, the ancient Varanasi. It was the capital of an ancient and famous kingdom. According to the Ramayana Kashi was a kingdom, (Adi-K., xii. 20) while Prayaga and the country all around it was still forest (Journal, R. A. S., 1894, pp. 237-239). Its sacred character dates from comparatively late times, for it was one of the exploits for which Krishna was extolled that he burnt it for a succession of years and devastated it (Udyoga-P., xlvii. 1883; and Hari-T., olxi. 9142-3). For some vicissitudes in its early history, see Hari-V., xxix. and xxxii. 

†† Koshala, Kosala or Uttara Kosala, with its capital Ayodhya, is the modern Oudh. Gen. Cunningham says it meant more particularly the country north and east of the R. Rapti (Arch. Surv. Repts., I. 327; and XVII. 68) j but it seems rather to have denoted the country stretching from the Rapti on the east (see page 294 note ††) to the confines of the Kuru and Panch'ala kingdoms on the west. Northward it was bounded by the tribes that inhabited the slopes of the Himalayas, and southward by the kingdom of Benares. It wasi distinguished from another Kosala, which was called Dakshina. or MahaKosala and which is mentioned in verse 54. 

§ These two names are not in the dictionary, and I have not found them elsewhere; they seem to be mistakes. The Vayu Purana reads instead of them. atha parshve tilangashch'a (xlv. 111); but this is doubtful and unsatisfactory, for the, Tilangas are mentioned as a southern people in canto lviii. verse 28. The Matsya reads and Avantas and Kalingas (cxiii. 36), but these are hardly satisfactory; the former are mentioned in verses 52 and 55, and the latter in verses 37 and 46 below. Perhaps Arka-lingas may be meant as a synonym of Surya-vamshas, the Solar Race, yet this again is hardly satisfactory, for that race reigned in Kosala, which has just been mentioned separately. There is a. low group of Brahmans in Behar called Atharvas (Risley's Tribes and Castes of Bengal, I. 26). 

||This is not in the dictionary and seems erroneous. The Vayu Purana reads Magadhas instead (xlv. 111), the people of Magadha or South Behar but this is unsatisfactory for the Magadhas are mentioned in verse 44. The Matsya reads Mukas (cxiii. 36), which I have not met elsewhere. The reading should be Malajas probably. They are mentioned in the M- Bh. (Bhi'sh- ma-P. ix. 357), and Eamiiyana (Adi-K. xxvii. 16-23), and from the course described in the latter poem as taken by Vishva-mitra and Rama it appears they were neighbours of the Karushas, (see note to verse 53), and occupied the district of Shahabad, west of the Sone, for “Vishva-mitra and Rama crossing from the Sarayu to the south of the Ganges entered that district, which had been inhabited by the Malajas (ibid., 8-16.) 

* The Vrikas are named in Bhishma-P., li. 2106, and a king Vrika is alluded to in the Hari-Vamsha (xiii. 760-61); but there is nothing to identify them. The Matsya Purana reads Andhakas (cxiii. 36). The Andhakas were a subordinate family of the Yadava race, and are often mentioned in the M.-Bh. [e.g. Udyoga-P. lxxxv. 304), and Hari-Tamsha (xxxv. 1907-8; and xxxix, 2041; and xciv. 5190-5204), but they dwelt in Su-rashtra in the West and appear to be out of place here. The most probable reading seems to be the Vrajas, the people of Vraja (or Vriji, as it was also called), the modern Braj, the country north-west of Mathura or Muttra.

† This is a short list. Besides these the Vayu Purana has two lines at the beginning of this group, viz., “the Kurus, the Panchalas, and the Shalvas, and the Jangalas, the Shurasenas, the Bhadrakaras, the Bodhas and the lords of Sh'atapatha “(xlv. 109 and 110); much like a passage in the M.-Bh. (Bhishma-P., ix. 346-7). The Matsya has the same lines, but gives the last two names as Bahyas and Patac'ch'aras (cxiii. 35, 36). For the Kurus, see canto lviii. verse 9; for the Panchalas, canto lviii. verse 8; for the Sh'alvas, canto lviii. verse 6; the Jangalas are no doubt the people of Kuru-jangala, see note to Kuru, canto lviii verse 9; for the Shurasenas, see canto Iviii. verse 7. The Bhadrakaras are mentioned in the M.-Bh. (Sabha-P., xiii. 590) and may perhaps be the same as the Bhadras mentioned in Vana-P. ccliii. 15256; they appear from these' passages to have been situated on the west bank of the Jumna, some-where between Delhi and Muttra. The Bodhas are mentioned in the M.-Bh. (Sabha-P., xiii. 590; Bhishma-P., ix. 347) and are probably the same as the Bodhis (Ramay., Ayodh-K. lxx 15), who appear to have been situated on the eastern confines of the Panjab. I have not met Bahyas elsewhere it seems erroneous. Sh'ata-patha seems to be erroneous, and Patac'ch'ara is much better. The Patac'ch'aras are mentioned in the M-Bh. (Sabha-P. xiii. 590-1 XXX. 1108; Virata-P.i 11-12; &c.,) and appear from the second of these passages to have occupied the tract south of the Apara-matsyas, that is, probably the country south-west of Gwalior. 

†† Madhya-desha, the whole of the Ganges basin from the Panjab as far east as the confines of Behar; but Manu restricts it and defines its limits thus (ii. 21) —north, the Himalayas; south, the Vindhya Range; west, Vinashana which is where the R. Saras-vati perishes in the desert (M-Bh., Sh'alya-P. xxxviii. 2119-20); and east, Prayaga or Allahabad. 

34     Now along the northern half of the Sahya mountains * that region, in which the river Godavari flows, is a delightful

* The text Sahyasya c'ottare yas tu seems incorrect; these words cannot well go with the preceding verse, for no people north of the Sahya Mts. and south of the Paripatra Mts. could be within Madhya-desha; and they do not agree with the following words. The Vayu Purana reads sahyasya c'ottararddhe tu, which I have adopted. That Purana agrees and is a little fuller —”Now along the northern half of the Sahya Mts., where the river Godavari flows, that region is a delightful one within the whole of this earth. This paradise named Go-vardhana was built there by Sura-raja for the sake of Rama's spouse; the trees and herbs there were brought down from above by the Muni Bharadvaja for the sake of Rama's spouse. He made a delightful wooded tract the private part of the palace (antah-pura) “(xlv. 112-114). The Matsya Purana reads Sahyasydnantare ch'aite and is similar, but varies at the second sentence, thus— “Where for the sake of Rama's spouse the hill named Go-vardhana, Mandara, Gandha-madana, trees from Svarga and heavenly plants (oshadhih, acc.) were brought down by the Muni Bharadvaja for the sake of the spouse; hence that region excels in fiowers, therefore it has become delightful.”(cxiii. 37-39). The Rama alluded to here must be Bama Jamadagnya or Parashu-Rama, who dwelt in this region; see the next note. 

35 one compared even with the whole earth; Go-vardhana is the charming city of the high-souled Bhargava race. † 

† These people are here placed on the east side of the Sahya Mts. among the sources of the Godavari. This region and the country west of it on the other side of these mountains and the tract northwards to the Narmada are connected in many a story with Bhrigu, his son Ch'yavana and his descendants Rich'ika, Jamadagni and Parashu-Rama (e. g. M-Bh., Adi-P. clxxviii. 6802-10 Vana-P. oxxi and cxxii with S'ata-patha Brahmana IV. i. 5; Vana-P. lxxxix. 8364-5; cxv. 10150-2; Sh'anti-P. xlix. 1778-82; Vana-P. xcix. 8681-2 with Sh'anti-P. ii). The Bhargavas were however a numerous race and spread into other regions; they are also mentioned as one of the eastern peoples in verse 43 below. They held a high position and appear to have been numerous in king Krita-virya's kingdom at Mahish-mati, and after his death their wealth, it is said, brought down on them the hostility of the Kshattriyas (Adi-P. clxxviii. 6802-15). Go-vardhana (masc.) as a city is not in the dictionary. I have not found it alluded to elsewhere.

The North-western peoples are these—The Vahlikas* 

* Vahlika or Bahlika or Balhika is said in the dictionary to be the modern Balkh, and in Lassen's map to be the ancient Bactriane; but there was another country, if not two tribes of this name, in the Panjab. The name is written Yahlika or Vahlika and there may have been a distinction between the two words, for both are mentioned in the Bhishma-P. list (ix. 354 and 361). These were not uncommon names, and there were two princes called Vahlika between Parikshit and Bhishma in the Lunar Dynasty, and the later prince is styled a king (M -Bh., Adi-P, xciv. 3745, and 3760-51; and xcv. 3798-3800). The Vahlikas are mentioned twice in the Ramayana and are placed in the western region (Kishk. K. xliii. 5), and also in the northern region (ibid., xliv. 13). A distinction as between two people of this name is also indicated by the mention of two independent kings of the Vahlikas reigning contemporaneously in the M.-Bh. (Adi-P. clxxxvi. 6992; Sabha-P. xxxiii. 1266 and 1272; Udyoga-P. iii. 74 and 77). One of these two peoples was closely connected with the Madras, for Sh'alya, king of Madra, is also called lord of the Vahlikas (Adi-P. cxiii. 4425-40; and lxvii. 2642), and his sister Madri is called Vahliki also (ibid., cxxv. 4886); and an ancient eponymous king Vahlika is placed in the same Krodha-vasha gana with the eponymous kings Madraka and Suvira (ibid., lxvii. 2695-6). The other people of this name appear to have been closely connected with the Daradas who were a mountain-tribe in the north of the Panjab (see note to verse 38), and are the modern Dards of Dardistan; for an ancient king Darada the Vahlika is mentioned who did not belong to the Krodha-vasa group (Adi-P. lxvii. 2694), and the Vahlikas are linked with the Daradas (Bhishma-P. cxviii. 5484) and are mentioned with the Kambojas and Yavanas and other ultra-Panjab tribes (Drona-P. cxxi. 4818; see also Sabha-P. xxvi. 1031-2). If these inferences may be trusted, one Vahlika or Vahlika was situated in the plains of the Panjab alongside Madra-desha and very possibly south of it (see Ramay., Ayodh-K. Ixx. 16-19, with note to Madrakas in verse 36, and note to Kaikeyas in verse 37) i. e., between the rivers Chenab and Sutlej; and the other among the lower slopes of the Himalayas, very possibly between the Chenab and Bias. The name Vahlika appears to have been altered in later times to Bahika seemingly by a punning resemblance to vahis, “outside, “because they were shut out by the Saras-vati, Kuru-kshetra and other natural features from the central country which remained true to Brahmanism. The people of the Panjab were then collectively called Arattas or Bahikas, and they and all the tribes beyond were stigmatized as impure and contemptible by the arrogant and intolerant brahmans of Madhya-desha (Muir's Sansk. Texts. II. 482, and M-Bh., Karna-P. xliv. 2026 &c.; see also Cunningham's Arch. Surv. Repts., II. 6 14,17, 195, &c).

and the Vatadhanas, * and the Abhiras, † the Kalatoyakas,* 

* This people is mentioned in several passages in the M-Bh. (Sahha-P. 1. 1826; Udyoga-P. iii. 86 j Bhishma-P. ix. 354; and Drona-P. xi. 398), and their name appears to be derived from an eponymous king Vatadhana, who was of tie same Krodha-vasha gronp as the eponymous kings of the Vahlikas, Madras and Sauviras (Adi-P. lxvii. 2695-9). No doubt therefore they dwelt along side those tribes. Their country Vatadhana was part of the territory stretching from Panch'a-nada to the Ganges, over which the hosts assembled on the Kauravas' side spread at the beginning of the great war (Udyoga-P. xviii. 596-601), and it was in the western region (Sabha-P. xxxi. 1190-1). From these data it may be inferred that the Vatadhanas inhabited the country on the east side of the Sutlej, southward from Ferozpur. Manu declares a Vatadhana to be the offspring of an outcaste brahman and a brahman woman (x. 21), but that is no doubt an expression of the same arrogance which in later times stigmatized all the Panjab races as outcastes (as mentioned in the last note), for Vatadhana dvijas were among the people whom Nakula conquered (Sabha-P. xxxi. 1190-1). The Vayu Purana reads Vadhadhanas (xlv. 115) erroneously. 

† They were an aboriginal tribe and are called mlec'c'has and dasyus. (M-Bh.,Vana-P. clxxxviii. 12838-40; and Mausala-P. vii. 222, &c.) They were scattered over various tracts and gained their livelihood in various ways. Three divisions of them are mentioned in the M-Bh. (Sabha-P. xxxi. 1192), those who dwelt along the river Saras-vati, those who lived by fishing, and those who inhabited the mountains. The first group occupied the north portion of the desert as far east as Vinashana on that river, for it is said the river perished there because of her hatred of them (Sh'alya-P. xxxviii. 2119- 20), and as far west as Panch'a-nada (Mausala-P. vii. 220-242; and viii. 270; where Panch'a-jana is probably a mistake for Panch'a-nada); this group is probably the tribe of Abhiras mentioned in Bhishma-P. ix. 354, and Ramay., Kishk. K. xliii. 19. The second group must no doubt mean those who lived by the sea and not simply on rivers, hence it would have inhabited the coast along the Rann of Kachh and the delta of the Indus; and it is no doubt the tribe of Abhiras mentioned in Kishk. K. xliii. 5. The context indicates that the third group were the mountaineers of the Aravalli Range and the hills of Malwa; but there was another section of this group which appears to have occupied the hilly tracts in the north or west of the Panjab, for it is classed with the Daradas and Kashmiras (Bhishma-P. ix. 375; and see note to verse 38), and with the Paradas (Sabha-P. 1. 1832; and see note to verse 37). The Abhiras were closely connected with the Sh'udras in these three groupings (Sabha-P. xxxi. 1192; and see note to next verse). The descendants of all these Abhiras are the modern Ahirs who are scattered widely over Hindustan proper. Another body of Abhiras was found in the Dekhan (see verae 47). The Abhiras are said in the Hari-Vamsha to have been dominated by the Daityas and Danavas in ancient times, and to have been the chief inhabitants of the country from the Jumna to the peninsula of Gujarat (xciv. 5142-80). 

36 toyakas, * and the Aparantas, † and the Sh'udras,†† the 

* So also in the Matsya Purana (cxiii. 40). This word is written Kalajashaka in the M.-Bh. (Bhishma-P., ix. 354), but I have not found either name else-where. Possible readings might be Bala-jartikah or Bala-kathikah. The former, however, seems inappropriate; the Jartikas are the same as the Bahikas (Karna-P. xliv. 2033; Arch. Surv. Repts., II. 13 and 195) who are noticed in the note to “Vahlikas “(page 311). The “Balas and Kathis “would be a preferable reading. The Balas, according to Cunningham, occupied the northern portion of Sindh and were ousted from there about the middle of the seventh century A D. and moved south-east. The Kathis (the Kathxi of the Greek Writers), according to the same authority occupied the Rechna Doab between the Chenab and Ravi rivers and also probably the northern portion of Sindh J they have retained the former territory, but those who held the latter were driven from it about the middle of the seventh century A.D. and settled in the peninsula of Gujarat where they have given the name Kathiawar to a district (Arch. Surv. Eepts., II. 33-37). 

† Aparanta means “living at the western border.”A people of this namie is mentioned in the M.-Bh. (Bhishma-P., ix. 355), and allusion is often made to Aparanta and the Aparantas (e.g., Vana-P., ccxvii. 7885-6; and Shanti-P., xlix. 1780-2); but the word, though it no doubt designates a people living in the extreme west, yet seems to have a general meaning in most passages (see verse 52 below), and those passages which use it in a restricted sense do not agree thus Aparanta is stated to be a country in the middle of the sea (Raghu-V., iv. 58, commentary), yet the Aparantikas in canto lviii., verse 34 are placed in the tortoise's tail, that is, north of Sindhu and Sauvira which are placed by verse 30 in the right hind foot. Cunningham, judging from the spots where coins have been found, was inclined to locate them in Northern Sindh and parts of West RajpuVana (Arch. Surv. Eepts., XIV. 136, 137) which will satisfy canto lviii., verse 34. The Vayu Purana reads Aparitas instead (xlv. 115) which seems erroneous. The Ramayana mentions simply the Aparas (Kishk-K., xliii. 23). The Matsya Purana reads Purandhras (cxiii. 40) erroneously. 

†† The Shudras are often linked together with the Abhiras (M.-Bh., Sabha-P., xxxi. 1192; Bhishma-P., ix. 375; Drona-P, xx. 798; Sh'alya-P., xxxviii. 2119-20). They appear to have been considered dasyus (Shanti-P., clxxi. 6372, and clxxiii. 6446) and mlec'c'has (Vana-P., clxxxviii. 12838-40 where Shura seems a mistake for Shudra); yet their women are alluded to in rather favourable terms (Sabha-P., 1. 1829). They were divided into the same three groups as the Abhiras, viz., men of the plains, men of the sea-coast, and men of the hills (Sabha-P., xxxi. 1192), inhabiting mnch the same regions (see note to Abhiras in Terse 35; for Sh'uras in Ramay., Kishk-K., xliii. 19 read probably Shudras), hence it would seem these two people were considerably intermixed and were probably closely connected aboriginal races. One group of the Sh'udras was known to the Greeks as Sudrakx, and is placed by Cnnningham in the middle of the triangle of the Panjab (Anc. Geog., I. 214-218; and Arch. Surv. Repts., II.). 

Pallavas, * Ch'arma-khandikas, † Gandharas, †† and Gabalas, § 

* This is no doubt a mistake for Pahlavas, which the Vayu Purana reads (xlv. 115) and which occurs in canto lviii., verse 30; though Pallavas are mentioned in the M.-Bh. (Vana-P., li. 1990). The Pahlavas are understood to be the Pehlavi or ancient Persians. Two people of this name are mentioned in the Bhishma-P. list (ix. 355 and 375), but there appear to be no data to make a distinction as the allusions to the Pahlavas are generally vague, unless it be supposed there was a Pahlava colony in the Panjab; and this supposition would suit this verse, for the Persians were altogether outside India. The Hari-Vamsha says King Sagara defeated a great confederation of Pahlavas and other people, abrogated their laws, degraded them and made them wear beards (xiii. 763-4; and xiv. 775-783); but this seems a late fable, on a par with their being called dasyus (id., cxv. 6440-3). The Ramayana has an absurd fable about the creation of the Pahlavas and other foreign races by Vasishtha (Adi-K., lv. 18-20; and lvi. 2-3); when contending with Vishva-mitra he made his cow create Pahlavas. Shakas, Yavanas, &c., and Vishva-mitra destroyed them all in succession. 

† Or Ch'arma-mandalas as in the Bhishma-P. list (ix. 355) which this Purana has followed closely in enumerating this group of races. The Vayu, however reads the same as in the text (xlv. 115). I have not found any of these names elsewhere; but the name suggests identification with Samarkand. The Matsya Purana reads Atta-khandikas or ch'atta-khandikas (cxiii. 40) which appear to be erroneous. 

†† Gandhdra was the whole of the lower basin of the Kabul river, (Arch. Surv. Repts., II. 1 5, and map to p. 87). It was a famous country in ancient times, its kings ranked with the highest Indian Sovereigns, and its princesses married into the noblest royal families. The passages in which the Gandharas are pronounced bad and impure (e.g., Shanti-P., lxv. 2429-31; and ccvii. 7560-1; and Karna-P. xliv. 2070) betray the interpolated sentiments of a later age (Muir's Sansk. Texts, II. 482). 

§ This is not in the dictionary. The Vayu Purana reads Yavanas instead (xlv. 116), and so also the Matsya (cxiii. 41); this word is supposed to have denoted the Greeks originally, but the Yavanas appear to have been known in India long before Alexander's time. The Bhishma-P. list mentions the Giri-gahvaras in this region (ix. 375). 

37 the Sindhus,* Sauviras, † and Madrakas, †† and the 

* Primarily Sindhu meant the country along the Indus, but it has generally denoted the lower portion of that country, that is, the modern Sindh more or less closely. It is placed by canto lviii., verse 30 in the Tortoise's right hind foot, and it stretched down to the peninsula of Kathiawar which is called the territory of Sindhu-Raja in the Hari-Vamsha (cxiv. 6407-12) The Sindhus are mentioned frequently in the M.-Bh., and are named twice in the Bhishma-P. list, first in connexion with the Pulindas (ix. 348), and again in conjunction with the Sauviras (ix. 361), but there do not appear to be any other passages which tend to shew a division. Sindhu had a well-known breed of horses (Drona-P., xxiii. 973). 

† The Sauviras claimed descent from an eponymous king Suvira of the same Krodha-vasha group as the Madras and Vahlikas (M.-Bh., Adi-P., lxvii. 2695-6) J but the genealogy of Suvira in the Hari-Vamsha (xxxi. 1679) is fanciful. Sauvira was closely connected with Sindhu, for the two are often coupled together, and Jayad-ratha king of Sindhu was also lord of Sauvira and the Sauviras, and is styled Saindhava and Suvira indifferently (Vana-P., cclxiii. 15576-81; cclxvi. 15618 and 1563S-7; and cclxvii. 15639-51). Cunningham identifies Sauvira with the country between the Indus and Jhelam, that is, the Sindh-Sagar Doab (Arch. Surv. Repts., II. 4-6, 14 and 23); that hardly agrees with the position assigned to it in the Tortoise's right hind foot, but the collocation of races in that region is rather confused. May we suppose that Sanvira was rather the name of the people while Sindhu more properly denoted the territory? The Sauviras might then have inhabited the northern part of Sindhu, and Sauvira would have been that portion only of the larger area. This theory seems to satisfy the conditions generally. 

Along with the Sauviras and Saindhavas the Kurma Purana mentions (xlvii. 40) “the Hunas (or Kunas), the Malyas (or Sh'alvas), the inhabitants of Balya (or Kalpa).”For the Humas, see note to canto lviii., verse 45; Kuna seems erroneous; for the Sh'alvas, see canto lviii. verse 6; Malya seems erroneous; Balya and Kalpa seem unidentifiable. 

†† The Madras or Madras claimed descent from an eponymous king Madraka of the same Krodha-vasha group as the Sauviras and Vahlikas (M.-Bh., Adi-P., lxvii. 2695-6; and see note on page 311); but his genealogy in the Hari-Vamsha (xxxi. 1679) seems fanciful. Cunningham places Madra between the Jhelam and Ravi rivers, that is, in the Chej and Rechna Doabs (Arch. Surv. Repts., II. 4, 8, 14 and 39), yet he also says it is the country between the Jhelam and Bias, or between the Chenab and Bias (ibid., 196); but it could hardly have comprised much of the Chej Doab for the Kaikeyas occupied the greater part of that (see note to next verse). The capital of Madra waa Sh'akala (Sabha-P., xxxi. 1197) which Curmingham has identified with the modern Sangala, on the KR. Apaga which is the modern Ayak (ArchSurv. Repts., II. 195-6 and Karna-P., xliv. 2033). The R. Iravati flowed through Madra-desha, but near the eastern berder (ibid., 2038-41; and Matsya Purana cxiv. 7 and 15-18.) Madra then was the country around Sangala, with the tracts on either side watered by the Chenab and Ravi. It was a famous kingdom. The weird story told about king Vyushitashva's queen (Adi-P., cxxi. 4695-4714) no doubt means her sons became Madras and did not originate the Madras. In later times the brahmaus of Hindustan pronounced the Madras, like the Gandharas, base and impure (Shanti-P., ccvii. 7559-61; and Hari- V., xiv. 784); see especially Karna-P., xliv. 2033-53, where the Madras are abused in good set terms. The Vayu Purana reads Bhadrakas erroneously (xlv. 116). 

people who dwell along the Shatadru,* the Kalingas,†

* That is, the Sutlej, Satadru-Ja. But this seems mistaken, for the Vayu Purana reads Shakas and Hradas (xlv. 116); and the Matsya Sh'akas and Druh'yas (cxiii. 41). The Shakas, therefore, are no doubt one of the people meant (see note to canto lviii., verse 6). Hrada seems erroneous. The Druhyas may be connected with Yayati's son Druhyu who was king of the West, (Hari-V. xxx. 1604 and 1618), but I have not met with them elsewhere. 

† This seems erroneous. These people are mentioned in verse 46, and there seems to be no ground for thinking any Kalingas lived in North India; yet Kalingas are mentioned in such a connexion (Bhishma- P., ix. 376; and lxxi. 3132; and see note to Arkalingas in verse 33), and a town Kalinga-nagara is mentioned in the Ramay. on the west of the Go-mati and not far from it (Ayodh. K., lxxiii. 14,15). A tribe called Kulingas is alluded to (Drona-P., cxxi. 4819). The Vayu Purana reads Kulindas instead (xlv. 116), which is no doubt right. Cunningham says the Kulindas or Kunindas are the modern Kunets who occupy Kullu and the Simla hills and the slopes below, along both sides of the Sutlej (Arch. Surv. Eepts., XIV. 116 and 125-130). The Kulindas extended further east along the southern slopes of the Himalayas as far as Nepal, for they were the first nation which Arjuna conquered in his Northward march from Indra-prastha (Sabha-P., xxv. 996), and they also occupied the hills north of Mandara, that is, the Almora hills (, id.,. 1858-9; and note * to page 287 above); indeed the name appears to have comprised a considerable body ol: hill tribes, for “all the countries of Kulinda “are spoken of (Vana-P., clxxvii. 12350). 

The Matsya Purana reads Pulindas (cxiii. 41). The Pulindas were a rude tribe inhabiting the Himalayas and intermixed with Kiratas and Tanganas (Vana-P., cxl. 10863-5; and Drona-P, cxxi. 4846-7; and see notes to verses 40 and 41); they were considered mleo'c'has (Vana-P., clxxxvili. 12838-40), and are declared to have become degraded because of the extinction of sacred rites, &c. (Anushas.-P., lvii. 2103, &c.). There was another body of Pulindas in Central India (Sabha-P., xxviii. 1068; and xxx. 1120; and Shanti-P, ccvii. 7559). 

the Paradas,* the Hara-bhushikas, † the Matharas, †† and the Bahu-bhadras, § the Kaikeyas,|| the Dasha-malikas, *

* The Paradas are generally mentioned with hill tribes (Sabha-P., 1. 1832; li. 1869; and Drona-P., cxxi. 4819). They appear to have been a hill tribe like the Kulindas and Tanganas (see note to verse 41 below) and to have dwelt in the western portion of the Himalayas (Sabha-P., li. 1858-9), though they are placed in the tortoise's right hind foot by canto lviii., verse 31; the races placed there, however, are strangely confused. Manu says they were Kshattriyas and became degraded because of the extinction of sacred rites, &c. (x. 43-44); and the Hari-Tamsha says king Sagara degraded them and ordered them to wear long hair (xiii. 763-4; and xiv. 775-83), and they were mlec'c'has and dasyus (id, cxv. 6440-42). The Vayu Purana reads Paritas instead (xlv. 116). 

† This is not in the dictionary. The Vayu Purana reads Hara-purikas instead (xlv. 116), and the Matsya Hara-murtikas (cxiii. 41); but I have not found any of these names elsewhere. Should the reading be Hara-hunakas? The Hara-hunas are mentioned in the M.-Bh., as a people outside India on the west (Sabha-P., xxxi. 1194; 1. 1844; and Vana-P., li. 1991). 

†† The Vayu Purana reads Ramatas instead (xlv. 117), and the Matsya Ramathas (cxiii. 42), and the Kurma mentions a people called Ramas (xlvii, 41). The reading should, no doubt, be Ramatas, Ramathas or Ramathas; they were a western people mentioned in the M.-Bh. (Sabha-P., xxxi. 1195; Vana-P., U. 1991; and Sh'anti.-P., Ixv. 2430). The Ramanas (Bhishma-P., ix. 374) may be the same people. There are, however, no sufficient data to identify any of them. 

§ The Vayu Purana Reads Raddha-katakas instead (xlv. 117); the M.-Bh. mentions the Bahu-badhas (Bhishma-P., ix. 362) and the Balabhadras (Karna-P. vi. 153); and the Matsya Purana reads Kantakaras (cxiii. 42); but none of these seems satisfactory and I have not met any of them elsewhere. 

||These people were called Kekayas, Kaikayas and Kaikeyas. An eponymous ancestor Kaikeya is assigned to them by the Hari-Vamsha (xxxi. 1679), but his. genealogy seems fanciful. They were a powerful and famous nation, and were noted bowmen (Sabha-P., iv. 126; and Vana-P., cclxvii. 15654). They inhabited the Panjab and appear to have joined the Madras, for the two are sometimes coupled together (Sabha-P., li. 1870; and Drona-P., xx. 799); and canto lviii. places them both in the tortoise's left side (verses 42 and 45). Their capital was Raja-griha (Ramay., Adi-K., lxxix. 35—44) or Giri-vraja (id., Ayodh. K., lxxi. 1; and lxxii.1). Lassen places the Kaikeyas between the Ravi and Bias rivers. Cunningham, however, dissents and places them on the line of the Jhelam, west of the Bahikas, and proposes to identify Giri-vraja with Girjak, which was the ancient name of Jalalpur on that river (Arch. Surv. Repts., II. 14); and this agrees with the Ramay. (Ayodh. K., lxx. 16-19). 

* These people are mentioned in the M.-Bh. (Bhishma-P., ix. 374). The Vaya Purana reads Dasha-manikas (xlv. 117). Does the word mean “the ten tribes of Malikas “? The Malikas may perhaps be identified with the Malli (Arch. Surv. Repts., II. 37). The Matsya Purana reads Dasha-namakas (cxiii. 42), which seems mistaken. 

38 and the settlements † of Kshattriyas, and the families of Vaishyas and Shudras. ††

The Kambojas,§ and the Daradas,|| and the 

† Upa-ni-vesha, a word not in the dictionary. It seems to be synonymous with ni-vesha which appears to be the word meant in the corresponding passage in the Bhishma-P. list (ix.374, kshatriya yoniveshash ch'a; but kshattriyopaniveshash ch'a would be preferable). Ni-vesh'a is used elsewhere in the M.-Bh. (e.g., Sabha-P., xiii. 615; and xix. 798), and in the Ramay. (Kishk.-K, xliii. 24), and appears to denote a military colony or settlement in a foreign country. 

†† That is, Shudras as a caste, and not as a race; as a race they have been mentioned in verse 36. 

§ The Kambojas were in the extreme north of the Panjab beyond the Indus, and were classed with the Daradas (Sabha-P., xxvi. 1031), with Yavanas and Shakas (Udyoga-P., xviii. 590), and with Ch'inas (Bhishma-P., ix. 373). Their country was famous for its large and fleet breed of horses which are often mentioned (Sabha-P.,1. 1824; Bhishma-P., lxxi. 3131; Drona-P., xxiii. 972; cxxi. 4831-2;—also Ramay., Adi-K., vi. 24; and Sundar.-K., xii. 36;—and Raghu- v., iv. 70). Lassen places Kamboja doubtfully south of Kashgar and east of the modern Kafiristan (Ind. Alt., map). They were Aryans by language (Muir's Sansk. Texts, II. 368-9). Manu says (x. 43-44) they were Kshattriyas and became degraded through the extinction of sacred rites, &c.; they are called mlec'c'has (Yana-P., clxxxviii. 12838-40) and said to have evil customs (Shanti-P., ccvii. 7560-61). The Hari-Vamsha says they were degraded by King Sagara and ordered to shave the whole of the head like the Yavanas (xiii. 763-4; and xiv. 775-83). The Ramay. has an absurd fable about their origin (Adi K. lvi. 2; see page 314 note *). 

||Darada is the modern Dardistan, the country north of Gandhara and north-west of Kashmir. This region satisfies all the allusions to the Daradas. They were a hill people (Drona-P., cxxi. 4835-7 and 4846-7; neighbours of the Kashmiras (id., lxx. 2435), of the Kamhojas (Sahha-P., xxvi. 1031), and of the Chinas and Tuashras (Vana-P., clxxvii. 12350); they fought largely with stones and were skilled in slinging stones (Drona-P., cxxi. 4835- 47). Mann says they were Kshattriyas and became degraded because of the extinction of sacred rites, &c. (x. 43 and 44); and like the Paradas and others they were considered mlec'c'has and dasyus (Hari-V., cxv. 6440-6442).

39 Varvaras,* the Harshavardhanas,† and the Ch'inas,†† the 

* This word is also written Barvara and Barbara, and often means any barbarons race. The Varvaras are generally mentioned in conjunction with the Sh'akas or Yavanas (Sabha-P., xxxi. 1199; Vana-P., ccliii. 15254; Shanti-P., ccvii. 7560-6 1; &c); and from these allusions it appears they were mainly a western or north-western race; but Varvaras were also to be found in the east or north-east of India (Sabha-P., xxix. 1088), and seemingly also in the south (Vana-P., li. 1989;) like the Sh'avaras (Sh'anti-P., lxv. 2429). The name no doubt represents the rolling of the letter r or rough and unknown speech; hence it would be applied to various rude tribes. 

† This is not in the dictionary. The Vayu Purana reads Priya-laukikas instead (xlv. 118), but I have not found either word elsewhere. Canto lviii mentions certain Bhoga-prasthas (verse 42) in the north. All these names seem suggestive, and may perhaps be equivalents of Utsava-sanketa (people who have no marriage and practise promiscuous intercourse, utsava meaning affection, and sanketa, a gesture of invitation) a people mentioned in the M.- Bh. in the north among the hills (Sabha-P., xxvi. 1025) and west (id., xxxi. 1191); though also in the south (Bhishma-P., ix. 368); and the Raghu-V., places them in the Himalayas (iv. 78). This derivation of Utsava-sanketa is given in a note to the commentary on Raghu-V., iv. 77. 

† The Chinese; but Ch'ina comprised the country of Thibet along the whole range of the Himalayas, for the Chinas are linked with the Kambojas in the north-west (Bhishma-P., ix. 373), they are frequently mentioned among the retinue of Bhaga-datta king of Prag-jyotisha, in the east (e.g., Udyoga-P., xviii. 584-5; see note to verse 44 below), and they were near the sources of the Ganges in the country midway between those regions (Vana-P., clxxvii. 12350; Shanti-P., cccxxvii. 12226-9). The country had a valuable breed of horses (Udyoga-P., lxxxv. 3049). In the M.-Bh. the Chinas are always spoken of with respect and even admiration (Udyoga-P., xviii. 584-5), and one of their kings called Dhautamulaka is classed among eighteen famous ancient kings who extirpated their kinsmen (id., lxxiii. 2730); hence Manu's remark that the Chinas were Kshattriyas and became degraded because of the extinction of sacred rites, &c. (x. 43 and 44) betrays the sentiments of a later age. The Vayu Purana reads Pinas (xlv. 118) erroneously. The Ramay. mentions also Apara-ch'inas (Kishk.-K., xliv. 15), “the further Chinas.”

Tukharas* are the populous† races of men outside.†† 

And the Atreyas, § the Bharadvajas, || and Pushkalas, ¶ the 

* For tu kharas read tukharas. The Tukharas are mentioned in the M.-Bh. (Sabha-P., 1. 1850) and Ramay. (Kishk.-K., xliv. 15). The Vayu Purana reads Tusharas (xlv. 118, and they are mentioned in the M.-Bh. (Vana-P., li. 1991; Sh'anti-P., lxv. 2429; &c.). The two names seem to mean the same people. They were an outside northern race bordering on the Himalayas (Vana-P., clxxvii. 12350). In the Hari-Vamsha they are classed along with Shakas, Daradas, Pahlavas, &c., and considered to be mleo'ch'has and dasyus (cxv. 6410-42), they are ranked with wild hill-tribes as originating from king Vena's sins (v. 310-11), and are said to have been repressed by king Sagara (xiv. 784). Laasen identifies them with the Tochari, and places them on the north side of the Hindu Kush (Ind. Alt., map). The Ramay. has an absurd fable about their origin (Adi.-K., lvi. 3;,see page 314, note *). 

† Bdhula. The Vayu Purana reads Pahlavas or Ratna-dharas instead (xlv. 118), probably erroneously; the former have been mentioned in verse 36. I have not met with the latter word elsewhere, but it may be noticed that great quantities of precious stones were found among the Tukharas and other northern nations (Sabha-P., 1. 1849-50). 

††Vahyato-narah. The Vayu Purana reads Vahyatodarah or kshatodarah instead (xlv. 118) erroneously. 

§ This tribe is mentioned in the Bhishma-P. list (ix. 376). The Hari-V. says that king Raudrashva's ten daughters all married the rishi Prabha-kara of Atri's race and gave rise to the Atreyas (xxxi. 1660-68); and Atreyas are mentioned as a family of brahmans dwelling in Dvaita-vana (M.-Bh., Vana-P., xxvi. 971) which was a forest and lake near the Saras-vati (ibid., clxxvii. 12354-62). The Matsya Purana reads “the Atris “(cxiii. 43), which is the same. Are they to be identified with the Atreya gotra of brahmans (Risley's Tribes and Castes of Bengal, I. 27) formerly living perhaps in Sirmour or Garhwal; or to be connected with R. Atreyi (Sabha-P., ix. 374) the modern Atrai in North Bengal? The former seems more probable. 

|| Or Bharadvajas; they are named in the Bhishma-P. list (ix. 376). Bharadvaja is often mentioned in the M.-Bh. in connexion with the upper part of the Ganges near the hills (e.g., Adi-P., cxxx. 5102-6; clxvi. 6328-32; Vana-P., cxxxv. 10700-728; and Sh'alya-P., xlix. 2762-2824). These were no doubt his descendants, living in Garhwal or Kumaon. The name Bharadvaja is given to various caste divisions (Risley's Tribes and Castes of Bengal, I. 96.) 

¶ The Vayu (xlv. 119) and Matsya (cxiii. 43) Puranas read Prasthalas and they are no doubt the same as the Proshakas (Bhishma-P., ix. 376) all being placed in tlie same connexion. If Cunningham is right in identifying Lampaka with Lamghan (see second note below), Pnshkala suggests Pushkalavati or Pushkardvati (Ramay., Kishk.-K., xliii. 23), the ancient capital of Gandhara (Ano. Geog., I. 49), but the Gandharas have been mentioned in their proper place in verse 36 above. I have not met the name Proshakas any where else. 

Prasthala was a country closely connected with Trigarta, for Su-sharman king of Trigarta is also called lord of Prasthala (Virata-P., xxx. 971 Bhishma-P., Ixxv, 3296; Ixxxviii. 3856; and Drona-P., xvii. 691), and Trigarta comprised the territory from Amballa and Pattiala to the R, Bias (see note to verse 57). Prasthala was also near the Panjab (Drona-P., xvii. 691; and Karna-P., xliv. 2063-70), and in the second of these passages its people are classed along with the Panjab nations, and all according to the ideas of a later age were pronounced degraded (Muir, Sansk. Texts. II. 482). From these data it seems Prasthala must have been the district between Ferozpur, Pattiala and Sirsa. If this position be right, the Prasthalas do not fall into the group of northern peoples named in the text, and the correct reading cannot be Prasthalas. 

40 Kusherukas)* the Lampakas,† the Sh'ulakaras,†† the 

* The Vayu Purana reads Kaserukas (xlv. 119); and the Matsya Daserahas (cxiii. 43). I have not met the first form of name elsewhere; but the Dasherakas, or Dasherakas, or Daserakas are mentioned as joining in the great war in the M.-Bh. (e.g., Bhishma-P., 1. 2080; cxviii. 5483; Drona-P., xi. 397; and xx. 798); and they appear to have comprised several bands, as the word gana is nearly always added to the name; but there are no data to identify them. 

† This name occurs in the M.-Bh. (Drona-P., cxxi. 4846-7) and there the Lampakas are described as a mountain tribe, like the Daradas and Pulindas, who fought largely with stones and were skilled in slinging stones; but otherwise there are very few references to them in the M.-Bh. Lassen identifies Lampaka with the Lambagae and places them south of the HiuduKush in modern Kafiristan. Cunningham says Lampaka is the modern Lamghan, north-east of Kabul (Anc. Geog., I. 17 and 27), which agrees with Lassen. The Matsya Purana reads Lampakas (cxiii. 43), no doubt by a mistake.

††The Vayu Purana reads SVanapas or Vanapas (xlv. 119). I have not met any of these names elsewhere, but the latter words resemble the SVana-yoshikas (Bhishma-P., ix. 376), and also Vanat/as (ibid., 371), whose grouping however is different. The Matsya Purana reads Talaganas (cxiii. 43) which seems erroneous. Perhaps the Shulakaras may be identified with the Sunuwars, a cultivating tribe of Nepal, forming part of the highest class (Risley's Castes and Tribes of Bengal, II. 281). 

Ch'ulikas, * and the Jagudas, † and the Anpadhas, †† and the Animadras, § and the races of Kiratas, || the 

* The Vayu Purana reads Pidikas* instead (xlv. 119). Canto lviii. verse 37 places the Ch'ulikas in the Tortoise's tail at the westernmost part of India. I have not met with either name elsewhere. The Matsya Purana reads Sainikas (cxiii. 43), “Soldiers.”

† Or Jugudas according to the Vayu Purana (xlv. 119). The Jagudas are mentioned in the M.-Bh. (Vana -P., li. 1991). The Matsya Purana reads Jangalas (cxiii. 43), which is of no help, for it cannot refer to Kuru-jangala (see note to Kurus, canto lviii, verse 9), and I have not met with any other Jangala; but the same Purana mentions the Jagudas as a people throngh' whose country the Indus flows, so that they appear to be north or east of Kashmir (cxx. 46—48). 

†† The Vayu Purana reads Apagas instead (xlv. 120). I have not met with either name elsewhere. Should the reading be Apavas, the descendants of Vasishtha? Atreyas and Bharadvajas have been mentioned, and (Galavas are named in verse 57. 

§ Or Animadras or Ch'animadras. The Vayu Purana reads Ch'alimadras ch'a (xlv. 120). None of these names are in the dictionary, and I have not met any of them elsewhere. 

||The word Kirata is no doubt the same as the modern names Kirati and Kiranti, which mean “a native of the Kirant-des or mountainous country lying between the Dud-Kosi and the Karki rivers in Nepal. The term includes the Khambu, Limbu and Yakha tribes; and the Dannar, Hayu and Thami also claim to be Kirjnti,”bat their claim is disputed by the first three tribes which are superior (Risley's Castes and Tribes of Bengal, I. 490). But formerly they had a much larger range and were spread along the greater part of the southern side of the Himalayas, for Arjuna encountered them in his northern expedition (Sabha-P., xxv. 1002), Bhima in his eastern (id., xxix. 1089), and Nakula in his western expedition (id., xxxi. 1199). They formed a group of closely allied yet distinct tribes or clans, for two separate Kirata kings are named (Sabha-P., iv. 119 and 120), seven kings are alluded to (id., xxix. 1089), “all the Kiratas “are spoken of (Vana-P., li. 1990), and they are mentioned thrice in the Bhishma-P. list (ix. 358, 364 and 376). Their chief territory was among the mountains Kailasa, Mandara (see page 287 note *) and Haima (Anushas.-P., xix. 1434), that is, the region around Lake Manasa. They were alhed to the Tanganas (see next verse) and Pulindas (see page 316 note †) for the three people inhabited one large kingdom ruled by Subahn, who was king of the Pulindas (Vana-P., cxl. 10863-6) and is also styled a Kirata (id., clxxvii. 12349). The tribes differed much in material condition, for some were civilized and open to friendly intercourae (Vana-P., oxl. 10865-6; and Udyoga-P., Ixiii. 2470), and others were clad in skins, lived on fruit and roots and were cruel (Sabha-P., li. 1865). Their women were used as slaves (ibid, 1867). The Ramay. describes them as wearing thick top-knots (Kishk.-K., xl. 30). Manu's remark that the Kiratas were kshattriyas and became degraded because of the extinction of sacred rites, &c. (x. 43 and 44) reflects the opinions of a later age. 

41 Tamasas,* and the Hamsa-margas,† tlie Kashmiras,†† and the Tunganas, § the Sh'ulikas, || and the 

* The same people are mentioned again in verse 57, but I have not found the name elsewhere, and it is not in the dictionary. The Vayu Purana reads Tomaras (xlv. 120), and the Bhishma-P. agrees (ix. 377). The Matsya Purana mentions the Tomaras and the Hamsa-margas as two tribes through whose countries flows the R. Pavani, one of the three large rivers which rise in the middle of the Himalaya mountain-system and flow eastward (cxx. 57-59). The river is doubtful, but the passage places the Tomaras and the Hamsa-margas in the east of Thibet. 

† “The duck-fowlers.”They are mentioned again in verse 56, and also in the Bhishma-P. list (ix. 377); and seem to be the same as the Hamsa-padas (Drona-P., xx. 798) and perhaps Hamsa-kayanas (Sabha-P., li. 1870); but there appear to be no data to identify them, except that they were a people in eastern Thibet as explained in the last note. 

†† The people of Kashmir. They are named twice in the Bhishma-P. list (ix. 361 and 375). 

§ Or better, as the Vayu Purana reads, Tanganas (xlv. 120); the Ramay. calls them Tankanas (Kishk.-K., xliv. 20). They were a mountain tribe and are mentioned rather often in the M.-Bh., where two sections are spoken of, the Tanganas and Para-tanganas (Sabha-P., li. 1859; Bhishma-P, ix. 372; and 1. 2083), that is, “the nearer”and “the further”Tanganas. They were intermixed with the Kiratas and Pulindas (or Kulindas), for they all ^inhabited a large kingdom ruled over by Su-bahu, which was in the middle portion of the Himalayas (Vana-P., cxl. 10863-5; Sabha-P., li. 1858-9);  and they are also linked with the Ambashthas (Drona-P., cxxi. 4819). They are said to have occupied the upper part of the valley of the R. Sarayu (diet.). Like other hill tribes they fought largely with stones and were skilled in slinging stones (Drona-P., cxxi. 4835-47). 

||This resembles Sh'ulakaras in the last verse. The Vayu Purana reads Ch'ulihas (xlv. 121), which has also been mentioned in that verse. The Shulikas are mentioned in the Matsya Purana as a people through whose country flows the R. Ch'akshu, one of the three large rivers which rise in the middle of the Himalaya mountain-system and flow westward (cxx. 45, 46). Ch'akshu may perhaps be meant for Vakshu, which is the Oxiis; if so, the shulikas would be a people on the Oxus in Turkestan. 

42 Kuhakas, * the Urnas, † and Darvas; †† these are the peoples of the Northern countries. 

Hear from me the peoples who inhabit the Eastern countries. The Adhrarakas,§ the Mudakaras, || the

* Kuhaka means a juggler. The Vayu Purana reads Ch'ahukas or Ahukas or Ahukas (xlv. 121); Ahuka was the name of a family of the Andhakas (e.g., M.-Bh., Udyoga-P., lxxxv. 3041; and Hari-V., xxxviii. 2017-24), hnt they were in the west and cannot be meant here. I have not met with any of these words elsewhere as the name of a people in the north. The proper reading may be Kuhukas. Kuhaka would be the same as Kuhu, and the Kuhus are mentioned in the Matsya Purana as a people oh the line of the Indus (cxx. 46-48). 

†These people are mentioned again in verse 57. A country Urna-desha is placed by Lassen on the Sutlej north of Garhwal (Ind. Alt., map). The whole of the upper Sutlej valley is now called Nari-khorsum or Hun-des. The Vayu Purana reads Purnas here (xlv. 121), which seems erroneous. 

†† These appear to be the same as the Darvas in verse 57. They were a northern people and are generally associated with the Trigartas and Daradas (Sabha-P., xxvi. 1026; and li. 1869) and other tribes in the north of the Panjab (Bhishma-P., ix. 362) A river or town called Darvi is mentioned (ibid.), and a tirtha Darvi-sankramana is placed between the sources of the Jumna and Indus (Vana-P., Ixxxiv. 8022-4); and this tract perhaps was their territory. But Lassen places the Darvas between the Indus and Jhelam in the north-west of Kashmir (Ind. Alt., map). 

§ This seems incorrect. The Vayu Purana reads Andhravakas (xlv. 122), which is hardly acceptable, the Andhras being properly in the South, rather than in the East, and being presumably intended in verse 48 (see note to Andhas). The Matsya Purana reads Anga vanga instead (cxiii. 44), which is preferable, but these nations are mentioned below (see page 325 note †† and page 326 note*). 

||The Matsya Purana reads Madgurakas (cxiii. 44), and the Vayu Sujarakas (xlv. 122). I have not found any of these names elsewhere, except that Madguras, “divers,”are mentioned in a totally different connexion in the Hari-Vamsha (xcv. 5233-9). Seemingly the word should be connected with Moda-giri in the Eastern region where a kingdom once existed (M.-Bh., Sabha-P., xxix. 1095); is it to be identified with the modern Mungir (commonly Monghyr) on the Ganges in Behar, where there is a small out-crop of hills. Cunningham says Mudgala-puri, Mudgalashrama (to which the Matsya Purana reading approximates) and Mudga-giri were the old names of Mungir; and an earlier name wag Kashta-harana-parvata (XV. 15 and 18), but this last is open to tlie objection tbat no name can well be older than that preserved in the M.-Bh. The Mudgalas are mentioned in Drona-P., xi. 397. 

43 Antargiryas, * the Vahir-giras, † and the Pravangas †† also, 

* Or Antar-giri as the Matsya Purana reads (cxiii. 44). They are mentioned in the Bhishma-P. list (ix. 357). The name, no doubt, means “those who dwell amid the hills,”and as the people are placed in all these passages in proximity to the Angas, it seems reasonable to identify Antar-giri with the Rajmahall hills (in the modern district of the Santhal Parganas) which form a marked natural division between Anga and Vanga. In the only other passage where I have found this name (Sabha-P., xxvi. 1012) Antar giri, Vahir-giri (see next note) and Upa-giri are mentioned in obvious contradistinction and are placed in the Northern region; it is doubtful, therefore, whether they denote the tracts mentioned here; and they may perhaps refer to some portion of the slopes of the Himalayas. 

† Or Vahir-giri as the Matsya Purana reads (cxiii. 44). The name, no doubt, means “those who dwell outside the hills,”and these people are mentioned along with the Angas and Malajas in the Bhishma-P. list (ix. 357). If we may identify Antar-giri with the Rajmahall hills (see the last note), Vahir-giri might well designate the outskirts of those hills bordering on Anga, that is, the southern portions of the Bhagalpur and Monghyr districts and the lands bordering thereon to the south in the Santhal Parganas and Hazaribagh. 

†† I have not met this name elsewhere, though it is stated in the dictionary to be the name of a people and analysed thus, Pravam-ga = Plavam-ga; I would suggest, however, that it should be read here as Pra-vangas, “those who are in front of the Vangas,”i. b., the Angas. The Matsya Purana reads Angas and Vangas (cxiii. 44). The Angas are clearly meant. Anga was a distinct and settled country in early times, and its princes were allied with Aryan royal families (M.-Bh., Adi-P., xcv. 3772 and 3777; and Ramay., Adi-K., x. 1-10). This people are said to have been so called after an eponymous king Anga; he, Vanga, Kalinga, Pundra and Suhma are described with considerable circumstantial detail as the five sons of king Bali's queen (Bali being king of the Eastern region) by the rishi Dirgha-tamas (M.-Bh., Adi-P., civ. 4217-21; and Hari-V., xxxi. 1684-93). Anga comprised the modern districts of Bhagalpur and Monghyr, excluding the extreme north and south portions. The ancient name Anga dropped out of use and Bihar (of Buddhist origin) has usurped its place; is the word Pra-vanga here significant of the change? The capital was first called Malini, and that name is said to have been superseded by the name Ch’ampa, in honour of a king Ch’ampa, Loma-pada's great grand-son (Hari-V., xxxi. 1699 and 1700; and M.-Bh., Shanti-P., v. 134-5), but the Ramay. makes a punning connexion between this name and the groves of Ch’ampaka trees around the town (Adi-K., xvii. 23); it is the modern Bhagalpur on the south bank of the Ganges (Vana-P., Ixxxv. 8156). The tract near Ch’ampa was called Suta-vishaya (Vana-P, ccovii. 17150-51), that is, “the land of bards or charioteers.'' The Angas are mentioned twice in the Bhishma-P. list (ix. 353 and 357); it does not appear why. 

the Rangeyas, * the Manadas,† the Mana-vartikas, †† 

* This is, no doubt, a mistake for Vangeyas which the Vayu Purana reads (xlv. 122), and Vangas which the Matsya mentions (cxiii. 44). The Vangas or Vangeyas were the people of Vanga or Banga, the original of the modern Bengal. Tanga was a distinct country in early times and is frequently mentioned, though the references to it very rarely convey any definite information. It lay beyond Anga, to the south-east; and was connected with Kalinga, ioi the Angas, Vangas and Kalingas are constantly linked together as people closely allied by race and position, (e. g., Drona-P., lxx. 2436), And the Vangas are said to have been so called after an eponymous king Vanga who was Anga's and Kalinga's brother (see last note). Vanga comprised the northern portion of Western and Central Bengal, i, e., the modern districts of Birbhum, Moorshedabad, Bardwan and Nuddea. Its capital in early times does not appear to be mentioned. In later times the name was extended over the whole of Central Bengal, for the Raghu Vamsha describes the Vangas as dwelling in the islands of the, Ganges delta, warring chiefly in boats, and transplanting their rice seedlings into the fields just as at the present day (iv. 36, 37). In those early times the upper part of the delta consisted of numerous islands separated by large rivers, and the southern part could not have been formed. 

† The Vayu Purana reads Maladas (xlv. 122) which appears preferable, and this may mean the people of the modern district of Maldah, in which the old cities of Gaur and Pandua are situated, while the town Maldah itself is old (Cunningham, Arch. Surv. Repts., XV. 77). The Maladas are mentioned as an eastern people in the M.-Bh. (Sabha-P., xxix. 1081-2; and also Drona-P., vii. 183), but without data enough to say where they were. 

†† The Vayu Purana reads Mala-vartinah (xlv. 122). The M.-Bh. mentions the Mana-varjakas (Bhishma-P., ix. 357) and they appear from the context to be the people meant here. The name seems intended to carry a meaning either “people who live decorously “according to the text, or “people who are devoid of decorum”according to the last word. Does it refer to a wild tribe in a state of nature? Or does Mana-vartika (Mana-vartin) mean Man-bhum (Mana-bhumi) a district in West Bengal? The Malavanakas mentioned in the Bhishma-P. list (ix. 367) belong to a, different group altogether.

the Bratmottaras, * the Pravijayas, †† the Bhargavas, †† 

* The Matsya Purana reads Suhmottaras (cxiii. 44), which is preferable. This means the “people north of Suhma.”Suhma was a well-known country. It was generally classed with Pundra (e.g., M.-Bh., Adi-P., cxiii. 4453) and both of them are declared to be closely allied to Anga, Vanga and Kalinga by being derived from five eponymous kings of those names who were brothers (M.-Bh., A'di-P., civ. 4217-21; Hari-Vamsha, xxxi. 1681-93). Suhma was near the sea (Sabha-P, xxix. 1099; and Raghu-V., iv. 34 and 35), and Dama-lipta (Tamra-lipta, the modern Tamluk, see next verse) is said to be within its borders in the Dasha-kumara-ch'arita (Story of Mitra-gnpta). Suhma therefore corresponded with the modern districts of Midnapur and Bankura and perhaps also Parulia and Manbhum in West Bengal. Suhmottara would be the tract north of that, and was probably the same as Pra-suhma (Sabha-P., xxix. 1090). The Mahyuttaras of the Bhishma-P. list (ix. 358) seem to be the same people under an error in the spelling. 

The reading Suhmottarah, however, is hardly satisfactory in omitting the Suhmas and referring indefinitely to the people north of them, and I would suggest that the proper reading should be Suhmothalah, “the Suhmas and Utkalas.”The Uthalas were well-known (though not I believe mentioned often in the M.-Bh.), and were a rude tribe of very early origin, for they do not appear to have had any close affinities with the races around them, and the Hari-Vamsha throws their origin back to the fabulous time of Ila (x. 631-2). Their territory reached on the east the R. Kapisha (Raghu-V., iv. 38), which Lassen identifies with the modern Subarna-rekha near the northern boundary of Orissa (Ind. Alt., Map), but which I propose to identify with the R. Cossye in Midnapore (see page 301 note †); and on the west they touched the Mekalas, for the two people are coupled together in the M.-Bh (Bhishma-P., ix. 348; see also Drona-P., iv. 122, and Karna-P., xxii. 882) and Ramay. (Kishk.-K., xli. 14), and the Mekalas were the inhabitants of the Mekala hills, i. e., the hills bounding Chhattisgarh on the west and north. Northward dwelt the Pundras and southward the Kalingas. Hence Utkala comprised the southern portion of Chuta Nagpur, the northern Tributary States of Orissa and the Balasore district. Various derivations have been suggested of the name Utkala, but I would only draw attention to some of the above passages where Utkala and Mekala are placed together as if their names possessed something in common. See also in verse 53.

† The Matsya Purana reads the same (cxiii. 44), but I have not found them mentioned elsewhere They appear from the context to be the same as the Pravrisheyas of the Bhishma-P. list (ix. 358). 

†† These are mentioned in the Bhishma-P. list (ix. 358), and were perhaps an off-lying branch of the Bhargava race in the East; see note to verse 35. The Hari-Vamsha mentions a prince called Bharga or Bhargava, who founded Bhrigu-bhumi or Bharga-bhumi; and as he was a grandson of Divodasa king of Benares, his country may perhaps have been in the Eastern region (xxix. 1587 and 1597; and xxxii. 1753). The Bhishma-P. list names also Bhargas here (loc. cit). 

44 the Jneya-mallakas, * and the Prag-jyotishas, † and 

* The Vayu Purana reads Geyamarthakas (xlv. 123), and the Mataya Geyamalavas (cxiii. 44), and the Bhishma-P. list omits the corresponding name (see ix. 358). None of these names are in the dictionary, and I have not met any of them elsewhere. 

† Prag-jyotisha was a famous kingdom in early times and is often mentioned in the M.-Bh. The references to it, however, are rather perplexing, for in some passages it is called a Mlec'c'ha kingdom ruled over by king Bhagadatta, who is always spoken of in respectful and even eulogistic terms (e. g., Sabha-P., xxv. 1000-1; and 1. 1834; Udyoga-P, clxvi. 5804; and Karna-P., V. 104-5), and in other passages it is called a Danava or Asura kingdom ruled over by the demons Naraka and Muru (Vana-P., xii. 488; Udyoga-P., xlvii. 1887-92; Hari-V., cxxi. 6791-9; cxxii. 6873, etc.; and clxxiv. 9790; and Annotations to Kishk.-K., xliii. in Gorresio's Ramayana); while in some other passages the allusions seem mixed (e. g., Sabha-P., xiii. 578-80, which seems to call Bhagadatta a Yavana; and as to this, see id. 1. 1834-6). The second class of passages occur, I believe, only in descriptions of Krishna's exploits they are spoilt by hyperbolical laudation and are probably later than the first class. Prag-jyotisha was placed in the North region (Sabha-P., xxv. 1000; and Vana-P., ccliii. 15240-2), but was also considered to be in the East as in the text here. North of it seemingly lay tracts called Antar-giri, Vahir-giri and Upa-giri (Sabha-P., xxv. 1000—xxvi 1012) which appear to be the lower slopes of the Himalayas and the Terai; and it was close to the mountains for Bhagadatta is called Sh'ailalaya (Stri-P., xxiii. 644). It bordered on the Kiratas and Ch'inas for they formed his retinue (Sabha-P., xxv. 1002; Udyoga-P., xviii. 584-5). He also drew his troops from among the people who dwelt in the marshy regions near the sea, Sagaranupa (Sabha-P., xxv. 1002; xxxiii. 1268-9; and Karna-P., v. 104-5), and it is even said he dwelt at the Eastern Ocean (Udyoga-P., iii. 74); these marshy regions can only be the allnvial tracts and islands near the mouths of the Ganges and Brahma-putra as they existed anciently. These data indicate that Prag-jyotisha comprised the whole of North Bengal proper. The Raghu Vamsa places it seemingly beyond the Brahma-putra (iv. 81); but Kalidasa was a little uncertain in distant geography. Its capital was called Prag-jyotisha also. Although the people were mlec'chas, the Ramayana ascribes the founding of this kingdom to Amurta-rajas, one of the four sons of a great king Kusha (A'di-K., XXXV. 1-6), Amurta-rayas, as the name is generally written in the M.-Bh., is mentioned there simply as father of the famous king Gaya (e. g., Vana-P., xcv. 8528-39; and Drona-P., lxvi. 2334, &c). 

the Madras, * and the Videhas, † and the

* This seems an impossible name here (see verse 36). The Vayu Purana reads Mundas instead (xlv. 123) which is permissible. The Mundas area large Dravidian tribe in Chuta Nagpur (Risley's Tribes and Castes of Bengal, II. 101), and are named in the M.-Bh. (Bhishma-P., lvi. 2410). 

The Matsya Purana however reads Pundras instead (cxiii.45) and the Bhish-ma-P. list also mentions them in this region (ix. 358). This is the best reading, for the Pundras were held to be closely allied to the Angas, Vangas and Suhmas (see page 325 note ††, page 326 note* and page 327 note *), and should rightly be placed here along with those races, rather than in the South according to verse 45. The name occurs in various forms, Pundraka (Sabha-P., iv. 119), Paundra, (Adi-P., clxxxvii. 7020), Paundraka (Adi-P., clxxxvi 6992; Sabha-P., xxxiii. 1270) and Paundrika (Sabha-P., li. 1872). They appear to be used often as if equivalent (e. g., Sabha-P., xiii. 584), and yet a distinction seems to be made between Pundras and Paundras for they are separately mentioned in the Bhishma-P. list (ix. 358 and 365) j and Pundras, Pundrakas and Paundrikas are all mentioned in one passage (Sabha-P., li. 1872-1). All, however, appear to have composed one people, and they were not a barbarous nation. From the arrangements of names and descriptions given in various passages (Adi-P., cxiii. 4453; Sabha-P., xiii. 584; sxix. 1091-7; Vana-P., li. 1988; Ashvamedh.-P., Ixxxii 2464-5) it appears the Pundras had the Kashis on their north, the Angas, Vangas and Suhmas on their north-east and east; and the Odras on their south-east; hence their territory corresponded to the modern Chuta Nagpur with the exception of its southern portions. Their bounds on the south were no doubt the land of the Utkalas (see page 327 note *). In one passage (Adi-P., Ixvii. 2679) it is stated an ancient king Balina reigned over both Paundra and Matsya; this suggests that their territory extended to near the R. Chumbal anciently (see page 307 note *), and tends to part them from the Angas, Vangas, &c. 

† Videha was a famous country in early times. Cunningham says it appears to have comprised the northern portion of North Behao: from the R. Gandak to the R. Kaushiki or Kosi (Arch. Surv. Eepts., XVI. 34 and map); but its western boundary was the Sada-nira (see page 291 note ††), and it seems Videha extended from the Rapti to the Kosi. Northwards it extended close to the Himalayas, and on the south it was bounded by a kingdom, the capital of which was Vaishali (Ramay., Adi-K., xlvi. 10-11; and xlviii. 21-25), or the modern Besarh which is about 27 miles north of Patna (Arch. Surv. Repts., I. 55; and XVI. 6 and 34). The capital was Mithila (Ramay,, Adi-K., xlix. 9-16; and M.-Bh., Shanti-P., cccxxvii. 12233-8), and this name often designated the country itself, especially in the Ramayana. The people were called Videhas (or Videgha, as the earlier form was, see Shata-P. Brah. I. iv. 14), and also Mithilas (Vana-P., ccliii. 15243). Its kings, who were often highly educated (Sh'anti-P., cccxxvii. 12215-25), are generally called Janaka, which seems to have been the ordinary royal title (Vana-P., cxxxiii. 10637). Cunningham says the capital was Janakpur, which is now a small town just within the Nepal border, north of where the Mozufferpur and Darbhanga districts meet (Arch. Surv. Eepts., XVI. 34 and map), but I have not met this name in Sanskrit works. 

Tamraliptakas,* the Mallas, † the Magadhas,†† the 

*Or Tamra-liptas. The country and people are often mentioned in the M.-Bh., and both forms of the name are used (Adi-P., clxxxvi. 6993; Sabha-P., xxix. 1098; and Drona-P., lxx. 2436). The name was modified into Tama-liptaka which the Vayu Purana reads (xlv. 123), and Tama-lipta (which occurs in canto lviii. verse 14), and Dama-lipta (see Story of Mitra-gupta in the Dasha-kumara-ch'arita), and corrupted into the modern Tamluk. The town Tamluk is in the Midnapur district near the mouth of the Rupnarayan River. It used to be a famous port during the middle ages of Indian history. The couutry Tamra-liptaka corresponded therefore to the eastern part of the present district of Midnapur. 

† The Vayu Purana reads Malas (xlv. 123). This people appear to be the Males (properly Mals) and Mal Pahariyas, two Dravidian tribes which now inhabit the Rajmaliall and Ramgarh hills in Western Bengal (Risley's Tribes and Castes of Bengal, II. 51 and 66). The Matsya Purana reads Sh'alvas (cxiii. 45) erroneously. 

†† Or Magadhas. Magadha comprised the present districts of Gaya and Patna. It was a famous kingdom from the earliest times. The Ramayana says it was founded by Vasu one of the four sons of a great king Kusha (Adi-K., XXXV. 1-9); and the M.-Bh. says it was established by Vrihad-ratha, who was son of Vasu king of Ch'edi (Adi-P., Ixiii. 2361-5; and Hari-V., xxxii. 1805), but who is also called an Anga (Sh'anti-P., xxix. 921-31.) One appears to be an eastern account and the other a, western account, but there may be truth in both accounts, for there was an interval of eight or twelve generations between the two periods spoken of. Both agree that Giri-vraja was made the capital by the founder of the kingdom, the former says by Vasu [loc. cit.), and the latter says by Vrihad-ratha (Hari-V., cxvii. 6598; Sabha-P., XX. 798-800). Cunningham has identified Giri-vraja with the modern Giryek on the Panchana river about 36 miles north-east of Gaya (Arch. Surv. Repts., I. 16 and plate iii). Raja-griha appears to have been another name of the capital (Adi-P., cxiii. 4451-2; and Ashvamedh -P., lxxxii. 2435-63), but Cunningham identifies it with the modern Raj-gir about 6 miles west of Giryek (Arch. Surv. Repta., I. 20 and plate iii). The oldest name of this country is said to have been Kikata, which occurs in Rig-Veda III. 53.14 (Muir's Sansk. Texts, 11. 362, 363). 

Go-mantas, * are known, as the peoples in the East, †

* The Vayu Purana reads Govindas (xlv. 123); and the Matsya Gonarddhas (cxiii. 45); and the latter people are mentioned in canto Iviii. verse 23, but are placed in the South. I have not met with an Eastern people of any of these names elsewhere. 

† The Kurma Purana adds Kama-rupa (xlvii. 38), the modern Kamrup or Gauhati in Assam. It is mentioned in the Raghu-Vamsha (iv. 84), but not, I believe, in the Ramayana nor Maha-Bharata. 

45 Now the other peoples who dwell in the Southern Region †† are the Pundras, § and Kevalas, || and Go-langulas ¶also, 

†† Dakshinapatha; this generally means South India below the Vindhya Kange, and a line from Amara-kantaka to the north of Orissa.

§ This seems to be erroneous, for the Pundras were not properly in the South, and they have been noticed in their appropriate place in the East (see page 329 note*). The Vayu Purana reads Pandyas instead (xlv. 124) and so also the Matsya cxiii. 46), and this is, no doubt, the proper reading, for otherwise this nation, which was the most famous and best known in the South, would be omitted from this list. Pandya is often mentioned in the M.-Bh.; but not in the Ramay., except in the geographical canto (Kishk. K., xli. 15 and 25) which is probably an addition to the original poem. It comprised the modern districts of Madura and Tinnevelly. The capital was Mathura, the modern Madura. The Pandyas belong to the Dravidian family, but the Hari-Vamsa makes them, or more probably the royal house, descendants of the Paurava race; it says Pandya, Kerala, Kola and Chola were four brothers and gave origin to the four peoples of those names (xxxii. 1832-6). 

||This is; no doubt, a mistake for Keralas, which the Vayu (xlv. 124) and Matsya (cxiii. 46) Puranas read; and the Bhishma-P. list twice (ix. 352 and 365; though the first mention is probably a, mistake). They were a foresttribe (Sabha-P., xxx. 1174-5) and are placed on the west side by the Raghu Vamsha (iv. 53-54). They are said to be descended from an eponymous king Kerala, and to be closely allied to the Pandyas, Cholas, &c. in the Hari Varmsha (xxxii. 1836). They appear to have- occupied the whole of the west coast from Calicut to Cape Comorin. 

¶ “The Cow-tails; “a pure fancy, stories of tailed races being common all over the world. It may correspond, to Gonarddhas in canto Iviii, verse 23; but the Matsya Purana reads Cholas and Kulyas (cxiii. 46), and the Vayu Ch'aulyas and Kulyas (xIv. 124); and tLe proper reading should, no doubt, be Cholas and Kolas. The Hari-Vamsha makes these two tribes closely allied to the Pandyas and Keralas (see the last two notes). 

Chola was a kingdom in early times (Sabha-P., li. 1891-3) and is often mentioned in the M.-Bh. (e.g., Vana-P., li. 1988; and Sabha-P., xxx. 1174, where Ch'odra is, no doubt, a mistake for Chola; also Bhishma-P., ix. 367; and Drona-P. xi. 398). The Hari-Vamsha says king Sagara degraded them (xiv. 784). Chola comprised the modern districts of Tanjore, Trichinopoly, Pudukota and South Arcot. 

The Kolas are sea rcely ever mentioned; yet they appear to be referred to in Sabha-P., xxx. 1171, and Ashvamedh.-P., lxxxiii. 2476-7. Their position is uncertain. Are they to be identified with the Koravas or Kurrus, who are a Vagrant tribe in Madras (Madras Census of 1891, Report, p. 304). 

46 the Sh'ailushas,* and Muishikas,† the Kusumas,†† the 

* Canto lviii, verse 20 mentions the Sh'aililcas; and the Vayu Purana (xlv. 125) and Matsya (cxiii. 47) read Setukas. I have not found any of these names elsewhere, but Sh'aila occurs in Vana-P., ccliii. 15250, perhaps as the name of a country near Pandya in the extreme south, so that Sh'ailikas might mean its people. Does Setuka refer to Rama's setu or Adam's bridge and mean the people who live close to it? 

† The Bhishma-P. list mentions these people in the same connexion (ix. 366), and another Southern people called Mushahas twice (ix. 366 and 371). Canto lviii mentions instead of them the Rishikas in the South (verse 27), and the Mrishikas in the South-east (verse 16). I have not found the latter name elsewhere, but the Rishikas appear to have been well-known, there being one people of that name in the North (Sabha-P., xxvi. 1033-6; Ramay., Kishk-K., xliv. 13; and Matsya Purana cxx. 53) and another in the South (Kishk-K., xli. 16; and Hari-V., cxix. 6724-6). The Matsya Purana reads Sutikas (cxiii. 47) which appears to be erroneous. 

†† Canto lviii omits this people and names Kumuda hill (verse 26). The Vayu Purana reads Kumanas (xlv. 125), and the Matsya Kupathas (cxiii. 47). I have not found any of these names elsewhere. Probably the reading should be Kurumbas or Kuruhas. The ancient Kurumbas or Pallavas occupied a territory which comprised the modern districts of Madras, Chingleput, North and South Arcot, Salem and the south-east portion of Mysore, with Karich'i, the modern Conjeveram, for their capital, and their power attained its zenith about the 7th cent. A. D., or perhaps a century or two later After their overthrow they were scattered far and wide and are numerous now in most of the districts south of the R. Kistna in the middle and eastern parts of the Madras Presidency and in Mysore (Madras Census of 1891, Report, pp. 259 and 289).

Nama-vasakas,* the Maha-rashtras,† Mahishakas†† and

* This is, no doubt, the same as the Vana-vasakas of the Bhishma-P. list (ix. 3fi6), with which theVayu Purana agrees in leading Vana-vasikas (xlv. 125). As this name simply means “Forest-dwellers,”it may include several races, who Inhabited the great Southern forests; or it may denote the people of the kingdom called Vana-vasin, which was founded by Sharasa in the Dekhan (Hari-V., xcv. 5213 and 5231-3). Perhaps they may be identified with the Banjaris or Lambadis, who are the great travelling traders of South India-, and who are supposed to be descendants of Balin and Sugriva the Vanara kings in the Ramayana (Madras Census of 1891, Report, pp. 186 and 279). The Matsya Purana reads Vaji-vasikas (cxiii. 47), which seems erroneous. 

†The people of Maha-rashtra, the modern Mahrattas, whom canto lviii also considers to be - in the South (verse 23). The name is a late one as I have not found it in the Maha-Bharata or Ramayana. It was a large kingdom in Hiuen Thsaug's time in the 7th cent. A. D., and Cunningham makes it comprise nearly the western half of the Dekhan between the 1 6th and 20th parallels of latitude, with its capital at Kalyani (Anc. Geog. of India, I. 553). 

The Matsya Purana reads Nava-rashtras (cxiii. 47), but not well, for this country and people are mentioned in the M-Bh. as one of the kingdoms near the Kurus, and as situated in the south-west of Madhya-desha or on the borders of RajpuVana (Sabha-P., xxx. 1110; and Virata-P., i. 11-12); and the Hari-Vamsha derives them from an eponymous king Nava, making him and the progenitors of the Yaudheyas, Ambashthas and Sh'ivis (which were tribes in or near the Panjab) all sons of king Ushinara (xxxi. 1674-8). Nava-rashtra is therefore out of place here. 

†† So also in the Bhishma-P. list (ix. 366), or Mahishikas as the Matsya Purana reads (cxiii. 47). These people are, no doubt, the same as the Mahishmakas (Ashvamedh.-P., lxxxiii. 2475-7), that is, the people of Mahish-mati. Mahish-mati was an ancient and famous city (Sabha-P., xxx. 1125-63) and was situated on the R.Narmada, at a place where the Vindhyas and the Riksha Mts. (the Satpura range) contract the valley (Hari-V., xcv. 5218, &c). Much'ukunda was its founder according to that passage, and Mahish-mat according to another (id., xxxiii. 1846-7). Their descendant was the great Arjuna Kartavirya (ibid., 1850-xxxiv. 1890). Mahish-mati is identified with the modern Maheswar on the Narmada in the Imp. Gaz. of India (Vol. X, p. 329), but this hardly agrees with the notices in Sanskrit writings; for Maheswar must have lain within the ancient Avanti (see verse 52), and Avanti was held to be sometimes in the South and sometimes in the West, whereas Mahish-mati is never, I believe, placed anywhere but in the South. A more easterly position, Buoli as Mandhata or near there, seems better. At the time of the great war its king was Nila and his people were called Lilayudhas (Udyoga-P., xviii. 592-3) or Nilayudhas (Bhishma-P., Ivi. 2414). Its people were afterwards declared to have become degraded because of the extinction of sacred rites, &c. (Anushas.-P., xxxiii. 2103-4; Muir's Sanskrit Texts, I. 177). A Mahishiki, which seems to be a rirer, is mentioned in the Ramay. in this region (Kishk.-K., xli. 16.) 

47 Kalingas* on all sides,† A'bhiras,†† and Vaishikyas,§ A'dhakyas,|| 

* Or Kalingas. Kalinga was an ancient kingdom, its kings were famons (Adi-P., lxvii. 2701), and its princesses married into the Aryan royal families (e. g., Adi-P., xcv. 3774-5, & 3780; and Shanti-P., iv). Its people were closely allied to the Angas and Vangas, and the three nations are often linked together (e. g., Adi-P., ccxv. 7820; and Drona-P., lxx. 2436), and this connexion is emphasized by the allegation that these three and also the Suhmas and Pundras were descended from five eponymous brothers (see page 325 note ††). Kalinga comprised all the Eastern coast between the Utkalas on the north (Raghu-V., iv. 38) and the Telingas or Telugus on the south. The R. Vaitarani (the modern Byturni) flowed through it, and the Mahendra Mts. (the Eastern Ghats) were within its southern limits (Adi-P., ccxv. 7820-24; and Raghu-V., iv. 38-43). Kalinga therefore comprised the modern province of Orissa and the district of Ganjam and probably also that of Vizagapatam. The Matsya Purana makes Kalinga extend as far west as the Amara-kantaka hills (clxxxv. 12), but Kalinga there is, no doubt, an error for Kosala. Certain Kalingas have been mentioned in verse 37 above. 

† Sarvashah. This seems to be rather a stereotyped phrase. The Matsya Purana also reads the same (cxiii. 47). Purvashah would' be a preferable reading, for the Kalingas occupied a large part of the Eastern coast and do not appear to have inhabited any other part of the Dekhan. 

†† These may have been an off-lying branch of this aboriginal race (see note to verse 35). The Vayu Purana reads Abhiras here (xlv. 126). The Matsya Purana reads Kdrushus (cxiii. 48); they are the same as the Karushas mentioned in verse 53; they come in their proper position there and are out of place here. 

§ This is not in the dictionary. For saha vaishikya read either one word or saha vaishikyair. The Vayu (xlv. 126) and Matsya (cxiii. 48) Puranas read Eshikas or Aishikas; but I have not found any of these names elsewhere. 

||I have not met this name elsewhere and it is not in the dictionary. The Vayu Purana (xlv. 126) and the Matsya (cxiii. 48) read A'tavyas, and this may mean either “forest-dwellers,”or more probably “the people of Atavi,”which is mentioned as a city in the Dekhan, but without any data to identify it (Sabha-P., XXX. 1176).

and the Sh'avaras,* tlie Pulindas,†† the Vindhyamauleyas†† the people of Vidarbha§ and the

* The Sh'avaras are an aboriginal tribe, according to aome Dravidian, and according to others Kolarian. They are mentioned rarely in the M.-Bh. (Shanti-P., lxv. 2429; olxviii. 6294-6303: olxxiii. 6443; and ccvii. 7559-61) and Ramay. (Adi-K., i. 59; Aranya-K., lxxvii. 6-32; &c). They are represented in these passages as dwelling in Central India and the Dekhan, as being wicked Dasyus, and as practising evil customs. They are still found scattered about in those parts and also towards Orissa, under the names Sabar, Saur, Suir, &c. In the Madras Presidency they are found chieily in the Ganjam and Vizagapatam districts (Madras Census of 1891, Report, p. 254) “The Savars believe their original condition to have been that of a wandering tribe, roaming through the hOla of Orissa and Chota Nagpur, living on the fruits of the forest and acknowledging the rule of no recognized chief.”(Risley's Castes and Tribes of Bengal, II. 241-246); and this belief agrees, if we extend their range, with the earliest notices of them. See also Cunningham, Arch. Surv. Repts., XVII and XX. 

† These people are mentioned again in verse 50 as being also in the “West, and there appears to have been a Northern branch of them in the Himalayas (see page 316 note †). This Southern branch seems from the M.-Bh. to have occupied the middle portion of the Dekhan (Sabha-P., xxx. 1120; and Bhishma-P., ix. 369; and Ramay., Kishk.-K., xli.l7), and extended eastward where they had a great city (Sabha-P., xxviii. 1068). They were an aboriginal tribe, for they were mlec'c'has (Vana-P., clxxxviii. 12838—40); they became out-castes from not seeing brahmans (Anushas.-P., xxxiii. 2104-5); they are called wicked and are said to have practised evil customs (Shanti-P., ccvii. 7559—61). The Vayu Purana reads Pulindras (xlv. 126) erroneously.

††The Vayu Purana reads Vindhya-mulikas (xlv. 126), which is synonymous, “those who dwell at the foot of the Vindhya mountains,”or “the aborigines of the Vindhya mountains.”I have not met this name as describing any particular people, and taken in its general meaning it would include the races mentioned in verses 53-55 below : but perhaps it may be read as an adjective to “Pulindas.”The Matsya Purana reads Vindhya-pushikas (cxiii. 48), which seems erroneous. 

§ Vidarbha was one of the most ancient and renowned kingdoms in the Dekhan (Vana-P., xcvi. and xcvii). It comprised the valley of the Payoshni, the modern Purna and the middle portion of the Tapti (see page 299 note † and Vana-P., cxx. 10289-90), and corresponded to the western part of the modern Berar and the valley-country west of that. It is said to have been founded by a king Vidarbha who built a city called Vidarbha (Hari-V., cxvii. 6588 and 6605-8; and Vana-P., lxxii), which seems to have been the same as Kundina the capital (Vana-P. Ixxii : and Hari-V., civ. 5800-7; cxviii. 6661—2). Ita most famous king waa Bhishmaka, who held the title “king of the Dekhan”(id., cxvii. 6590-1). The people were Bhojas (Udyoga-P., xlvii. 1881) or perhaps only the royal family was so called (id., clvii. 5350-1 Sabha-P., xiii. 585-8), and so also in the Raghu-Vamsha with reference to a period many generations anterior (vi. 59 and 69; and vii). The name Bhoja seems to have more than one application, for the Bhojas together with the Andhakas and.Vrishnis belonged to the Yadava race (Hari-V., xciv. 5181- 5204), and the name appears to have been applied also in a much wider sense to Kshattriyas descended from Yayati (Sabha-P., xiii. 566—71). 

48 Dandakas,* the Paurikas,† and the Maulikas,†† the Ashmakas,§ 

* The Dandakas are mentioned in the M.-Bh. (Sabha-P., xxx. 1169) and were the inhabitants of the forest region called Dandakaranya. Dandaka originally was the name of the immense forest, where Rama went in banishment, and which is described in the Ramay. as covering the whole of Central India from Bundelkhand on the north to southward of the Godaveri (Journal, R. A. 8., 1894, p. 241); but as this forest was gradually cleared away by the spread of the Aryan colonies, its limits diminished till at last Dandaka denoted only the country around the sources of the Godaveri and lower part of the Tapti (M.-Bh., Sabha-P., xxx. 1169; Vana-P., lxxxv. 8183-4). It could only have been at this stage that its inhabitants could well have been described by the name Dandakas, and it is no doubt the people of that moderate area who are meant here. To account for the name the HariVamsha has provided an eponymous king Dandaka who made Dandakaranya (x. 637-9). 

† The people of Purika. This may be either the famous town Puri in Orissa, or the town Purika which Much'ukunda is said to have built on the northern slope of the Riksha Mts. in the kingdom of Mahish-mati (Hari-V. xcv. 5220-8); but the latter seems more probable, judging from the context. For Mahish-mati, see page 333 note ††. The Vayu Purana reads Paunikas, (xlv. 127); is this to be connected with Poonah, south-east of Bombay? I have not met it elsewhere. 

†† The Yayu Purana reads Maunihas (xlv. 127); and Mauleyas are mentioned in Sabha-P., li. 1871; but I have not found any of these names elsewhere. 

§ This as a people is not in the dictionary. The Vayu Purana reads Asmakas (xlv. 127), but Ashmaka seems to be the proper form. These people are mentioned in the Ramay. (Kishk.-K., xli. 17) and M.-Bh. (Drona-P. xxxvii. 1605-8); and are placed in the middle of India by canto Iviii. verse 7. They may have been the descendants of Ashmaka, who was the son of king Kalmasha-pada Saudasa's queen Madayanti by Vasishtha (Adi-P. cxxii 4736-7; and clxxvii. 6777-91), and who founded the town Paudanya (ibid,, 6791), A queen Ashmaki is mentioned in ihe Lunar line (id., xov. 3766).

Bhoga-vardhanas,*Naishikas,†† Kuntalas,†† Andhas,§ Udbhidas,

49 Vana-darakas ¶; these ** are the peoples of the countries of the Southern region.†† 

* I have not found thia name elsewhere. Perhaps it maybe connected with the Southern Utsava-sanketas (Bhishma-P., ix. 368; and see page 319 note †).

† This is not in the dictionary. It much resembles the Nasihyas of canto Iviii. verse 24, who are, no doubt, the people of Nasik, north-east of Bombay; but they seem to be intended by Nasikyavas in verse 51. Naishadhas can hardly be meant, fpr they are named in verse 54 and were not in South India. The Vayu Purana reads Nairnikas (xlv. 127) which somewhat resembles the Nairritas of the Bhishma-P. list (ix. 359). 

†† A people of this name have been mentioned in verse 32, aa dwelling in Madhya-desha. The Kuntalas here were in the Dekhan and are the same as those mentioned in Bhishma-P., ix. 367, and Karna-P., xx. 779. It appears Kuntala lay in the region between Belganm and Bellary (Arch. Surv, of W. India, No. 5 by J. F. Fleet, p. 6; and No. 10 by J. Burgess, p. 72 note). 

§ The Vayu Purana reads Andhras (xlv. 127), which is, no doubt, right. Andhas are mentioned in the M.-Bh. (Udyoga-P., xviii. 586; and Bhishma- P, X. 357), but mistakenly for Andhakas and Andhras respectively. The Andhras or Andhras were a rude race in early times (Sabha-P., iv. 119; xxx. 1175; xxxiii. 1270; and Vana-P., li. 1988); but they established a kingdom during the third and second centuries B.C. Andhra was a kingdom also in Hinen Thsang's time in the 7th century A.D., and comprised the eastern portion of the Nizam's territories, with its capital at Warangal, according to Cunningham (Anc. Geog. of India). Another capital was Dhenukkata, which is Dharanikota near Amaravati on the Kistna (Arch. Surv. of W. India, No. 10 by J. Burgess, p. 32). Andhra is said to be probably the same as Telinga (ibid., p. 72 note; and dictionary), and is taken to be the Sanskrit name for Telugu in the Madras Census Report. Telugtr is the speech of the region extending from a parallel of latitude a little north of Madras northward as far as Ichapur in Ganjam; it does not penetrate into Mysore nor the western limits of Anantapur and Bellary, but is spoken by many of the inhabitants of the Nizam's Dominions and the Central Provinces (Report, p. 188). 

||This is not in the dictionary and I have not m.et with it elsewhere.

¶ “Wood-splitters.” The Vayu Purana reads Nalakalikas (xlv. 127), other forms of which are Nalakananas and Nabhakananas (dict.). 

** The Kurma Purana adds Magadhas (xlvii. 38) mistakenly; they are mentioned in their proper place in verse 44. 

†† For Dakshinatyas read Dakshinayas? The Matsya Purana keeps pace with the text as far as the “Dandakas”and then jumpa at once, withont any intimation, to the Western peoples beginning with the “Kuliyas “who correspond to the “Pulindas “of verse 50. 

Hear from me the names of the Western peoples. The Suryarakas,* the Kalibalas,† and the Durgas,†† and the

* This is obviously a mistake for Surparakas which the Vayu Purana reads (xlv. 128). Surparaka or Surparaka (both forms seem correct, though the dictionary gives only the latter) was the country in the West where Rama Jamadagnya dwelt (Vana-P., lxxzv. 8186); though it is also placed in the South (Sabha-P., xxx. 1169; and Vana-P., lxxxviii. 8337), because it was near the Southern sea in the Western region (Shanti-P., xlix. 1778-82). It bordered on the sea near Prabhasa (Vana-P., cxviii. 10221-7), which is the modern Somnath in the peninsula of Kathiawar; it included the country around the mouth of the Narmada (Anushas.-P., xxv. 1736), and the mouth of that river was so specially connected with Rama that it was called Jamadagnya (Matsya Purana, cxciii, 33-34). He built the city Surparaka there (Hari-V., xcvi. 6300), and Dr. Burgess has identified it with the small modern town Supara near Bassein, north of Bombay. The country Surparaka therefore comprised the littoral tract from about Bassein to about the R. Narmada. (Arch. Surv. of W. India, No. 10 p. 31). The proper reading in Ramay. Kishk.-K., xliii. 5, should, no doubt, be “the Surparakas also”instead of “the extensive towns”(Gorresio's Edition, Annotations). 

† This is not in the dictionary. The Vayu Purana reads Kolavanas (xlv. 128), but I have not found either name elsewhere. Perhaps this is to be connected with Kalwan, a town about 37 miles north of Nasik (which is mentioned in page 339, note ||). 

†† This is not in the dictionary and I have not found the name elsewhere but the Durgalas are mentioned in the Bhishma-P. list (ix. 359). Perhaps this is to be connected with Dungar-pur, a town and state about 90 miles north-east of Ahmedabad. 

50 Anikatas, § and the Pulindas,||  and the Suminas, ¶ the 

§ Or Anikatas, or Ch'auikatas; neither is in the dictionary. The Vayu Purana reads Kalitakas (xlv. 128); but I have not found these words else-where. Theae names suggest Calicut, but that is too far south to be admissible here in the Western region. 

||See note to verse 47 above. This branch would be among the hills south-weat of Malwa or the southern portion of the Aravalli hills probably The Vayy Purana reads Puleyas (xlv. 129), and the Matsya Kuliyas (cxiii. 49); but I have not met with either name elsewhere. 

¶ This is not in the dictionary. The Vayu Purana reads Suralos (xlv. 129), and the Matsya Siralas (cxiii. 49) j but I have not found any of these words elsewliere. Are these two names to be identified witli Israel? There -was an ancient Jewish colony, the modern Beni-Israel, on the Bombay coast before the 2nd cent. A. D. (Hunter's Indian Empire, p. 234). 

Rupapas,* and the Svapadas,† and the Kurumins, †† and

* The Vayu (xlv. 129), and the Matsya (cxiii. 49) Puranas read Rupasas I hare not met either name elsewhere. The Bhishma-P. list mentions Rupavahikas (ix. 351), 

† This as the name of a people is not in the dictionary; but Sh'va-pach'a “dog-cooking,”(=Sh'va-paka, which would not suit the metre) occars, as the name of a degraded tribe (Manu, x. 19 and 51). Tri-shanku is said to have associated with the Shva-pakas, when discarded by his father (Hari-V., xii. 721-3). The Vayu Purana (xlv. 129) and the Matsya (cxiii. 49) read Tapa sas, which resembles the Tapasashramas placed in the south region by canto lviii. verse 27, which might mean the descendants of ascetics. 

†† This is not in the dictionary. The Vayu Purana reads Turasitas (xlv. 129), but I have not met either name elsewhere. The Matsya reads Taittirikas (cxiii. 49), which resembles the Tittiras mentioned in Bhishma-P., 1. 2084 but there are no data to identify them. 

51 all the Kathaksharas, § and the others who are called Nasikyavas,|| and the others who live on the north bank of the Narmada ¶ the Bhiru-kacchas, ** and the Maheyas,†† and 

§ This is not in the dictionary. The Vayu Purana reads Paraksharas (xlv. 129), and the Matsya Karaskaras (cxiii. 49). The Parashavas ot canto Iviii verse 31 appear to be the same people. I have not met with any of these names elsewhere, except Karaskaras in Sabha-P., xlix. 1804, but the Parasavas might mean a tribe which claimed descent from Parashu-Rama. 

||This is not in the dictionary. The Vayu Purana reads “Nasikyas and others”(xlv. 130); this agrees with the Nasihyas of canto lviii, verse 24 except that the latter are placed in the South. The Nasikyas are, no doubt, the people of Nasik, which is an ancient and saored city north-east of Bombay. The Matsya Purana reads “and others who are called Vasikas” (oxiii. 60), but I have not met this name elsewhere. 

¶ The Vayu Purana (xlv. 130) and the Matsya (cxiii. 50) say “within the Narmada.”

** Or Bharu-kac'c'has as the Matsya Purana reads (cxiii. 50). These are, no doubt, the same as the Bhrigu-kac'c'has of canto lviii. verse 21. The word is the Greek Barugaza and survives in the modern Bharuch or Broach, a large town near the mouth of the Narmada (Anc. Geog. of India). The Vayu Purana reads Bhanu-kac'c'hras (xlv. 130) erroneously. None of these names occur I believe in the Ramayana or Maha-Bharata. 

†† These are, no doubt, the people who dwelt along the R. Mahi (see page294, note §) north of Baroda. The Mahikas of the Bhishma-P. list(ix. 354) are no doubt the same. 

52 the Sarasvatas* also; and the Kashmiras,† and the Su-rashtras, †† and the Avantyas, § and the Arbudas  also. These are the Western peoples. 

* So also the Matsya Purana (cxiii. 50). “The people who dwell along the R. Saras-vati,”which is, no doubt, the small river of that name that flows into the sea at Prabhasa, the modern Somnath, in the peninsula of Kathiawar (Vana-P., lxxxii. 5002-4; and Sh'alya-P., xxxvi. 2048-51). They are not the same as the Sarasvatas of canto lviii. verse 7, who were in Madhya-desha. The Vayu Purana reads instead “Sahasas and Sh'ashvatas'' '(xlv. ISO); I have mot found either name elsewhere, but the Sh'ashikas of the Bhihma-P. list (ix. 354) are, no doubt, the same as the second of these. 

† This name is altogether out of plaoe here, and the Kashmiras have been mentioned in their proper position in verse 41. The Vayu Purana reads Kacchviyas instead (xlv. 131) and the Matsya Kac'c'hikas (cxiii. 51), which indicate the correct reading. They are the people of Kac'c'ha (see canto lviii. verse 28) the modern Kaohh or Kutch. 

†† Su-rashtra is a country frequently mentioned in the M.-Bh., but the references seldom convey any definite information. It included the peningula of Kathiawar and the country around the G. of Cambay—that is, not quite all the modern territory called Gujarat (Vana-P., lxxxviii. 8344-9). It is very rarely alluded to in the Ramay. (see once in Adi-K., xii. 23). The old name survives in the town Surat near the mouth of the Tapti.

§ This form is not given in the dictionary; read. Avantyas for Avantyas? They are the people of Avanti; see note to verse 55 where the Avantis. are mentioned again, and more appropriately, for canto lviii. verse 22 places them in the Tortoise's right side, i.e., the South but they were considered to be in both regions. 

The Vayu Purana (xlv. 131) and the Matsya (cxiii. 51) read Anartas, which is perhaps better, as they are placed by canto lviii. verse 30 in the Tortoise's right hind-foot. Anarta was the country which had for its capital Dvaraka or Dvara-vati or Kusha-sthali, the modern Dwarka on the sea-shore at the extreme west of the peninsula of Kathiawar (Shanti-P., cccxli. 12955; Hari-V. cxiii. 6265-6). It was Krishna's special kingdom, but it was founded long before (Hari-V., x. 642-9; and xciv. 5163-9). 

||The people of Arbuda, the modern Mt. Abu near the south end of the Aravalli hills. 

53 Hear the inhabitants of the Vindhya Mountains. ¶ The 

¶ For Vindha-nivasinah read Vindhya-nivasinah; see verse 56. Vindhya ia need here in its general and wider meaning, as denoting the whole mountain-chain from Gujarat eastwards, and not in the precise sense given it in verses 21-23, because the Naishadhas, Avantis and other western people are included in this group. 

Sarajas,* and Karushas,† and the Keralas,†† and Utkalas, § 

* I have not met with this name elsewhere, and it is not in the dictionary. The Vayu Purana (xlv. 132) and the Matsya (oxiii. 52) read Malavas, which is no doubt correct. Malava is the modern Malwa; and the people are generally mentioned in the M.-Bh. as a tribe rather than as a settled nation (e.g., Sabha-P., xxxiii. 1270; li. 1871; and Vana-P, ccliii. 15236). Malava does not appear to have been so extensive however as Malwa and, as this passage indicates, denoted rather the upper portion of that region bordering on the Vindhyas, west of Avanti. 

† The name is also written Karusha, Karusha and Karushaka. This people constituted a powerful nation under king Danta-vakra in the Pandavas' time (Sabha-P., xiii. 575-7; and Hari-V., xci. 4963) j but they seem to have consisted of several tribes (Udyoga-P., iii. SI) and were not looked upon as closely allied to the races around them, for their origin is carried directly back to an eponymous ancestor Karusha, a son of Manu Vaivasvata, in the Hari-Vamsha (x. 614 j and xi. 658). The position of Karusha is indicated by the following allusions. It is linked with ch'edi and with Kashi (Adi-P., cxxiii. 4796; Bhishma-P., ix. 348; liv. 2242; lvi. 2415; cxvii. 5446; and Karna-P, xxx. 1231), and with the Vatsyas or Vatsas (Drona-P., xi. 396; see page 307, note*); it was not a very accessible country (Sabha-P., li. 1864); and here it is said to rest on the Vindhyas. Moreover, Danta-vakra acknowledged Jarasandha, king of Magadha (see page 330 note ††) as his suzerain (Sabha-P., xiii. 575-7; and Hari-V., xci. 4963). Karusha therefore was a hilly country, south of Kashi and Vatsa, between Ch'edi and Magadha; that is, it comprised the hilly country of which Rewa is the centre, from about the R. Ken on the west as far as the confines of Behar on the east. I have discussed Karusha in a paper on “Ancient Chedi, Matsya and Karusha”in the Bengal Asiatic Society's Journal, 1895, Part I. p. 249. 

†† This must be incorrect, for the Keralas were a well-known people in the South; see note to Kevalas in verse 45. The Vayu Purana (xlv. 1 32) and Matsya (cxiii. 52) read Mekalas, which is no doubt right. They are mentioned in the M.-Bh. f Bhishma-P., ix. 348; and li. 2103) and occupied the Mekala hills and the hilly country around. The Mekala hills are the hills in which the R. Sone rises (Ramay., Kishk.-K., xl. 20), and which bound Chhattisgarh on the west and north. These people are often coupled, as here, with the Uttalas. 

§ See page 327, note *. Utkala had a wide extension and falls within this group as well as within the Eastern group.

the Uttamarnas,* and the Dasharnas,† the Bhojyas,†† and

* The Uttamas are mentioned in the Bhishma-P. list (ix. 348) and are no doubt the same poople. The Matsya Purana reads Aundramashas (cxiii. 52). A people called uruddhva- karnas are mentioned in canto lviii. verse 16. I have not, however, found any of these names elsewhere. 

† This people formed a well-knovrn kingdom in early times (Adi-P., cxiii. 4149; Vana-P., lxix. 2707-8; and Udyoga-P., cxc.-cxciii), and inhabited the country watered by the R. Dasharna, the modern Dasan, a tributary of the Jumna. They are named thrice in the Bhishma-P. list (ix. 348, 350 and 363), which seems inexplicable. They are mentioned both in the Eastern and in the Western regions in the accounts of Bhima's and Nakula's campaigns (Sabha-P., xxviii. 1063-5; and xxxi. 1189); the former of these allusions is correct, but the latter seems to be an error. The capital was Vidisha, see page 343, note †. 

†† Or better, Bhojas, as the Vayu (xlv. 132) and Matsya (cxiii. 52) Puranas read. This name, as mentioned in page 335, note §, seems to have had more than one application. Bhojas as a Yadava tribe dwelt in Krishna's kingdom in Su-rashtra; and Bhojas inhabited Mrittikavati, which seems from the various references to it to have been situated somewhere on the north-eastern limits of the modern Gujarat (Vana-P., xiv. 629; xx. 791; cxvi. 10172-6; ccliii. 15215; Mausala-P., vii. 244-5; and Hari-V., xxxvii. 1980-7; and xxxviii. 2014). These may be the Bhojas mentioned in the text, inhabiting the extreme western end of the Vindhya range. 

54 the Kiskindhakas, § the Toshalas, || and the Koshalas, ¶ 

§ Or better, Kishhindhakas, as the Matsya Purana reads (cxiii. 52). They are no doubt the same as the Kaiskindhyas of canto lviii. verse 18; but they cannot have any reference to Kishkindhya in the Ramay., for that country lay far to the south of the Godavari (see Journal, R. A. S., 1894, pp. 255, &c.), and is referred to in M.-Bh., Sabha-P., xxx. 1122. The Kishkindhakas mentioned in the Hari-Vamsha (xiv. 784) may be the people intended here, but there appear to be no data to identify them. 

||The Matsya Purana reads Stoshalas (cxiii. 53). They are not in the dictionary, but Toshala and Tosala are given doubtfully. I have not however found any of these names elsewhere. 

¶ These are the people of Dakshina Kosala or Maha-Kosala, the modern Chhattisgarh. In the Journal, R. A. S., 1894, p. 246, some reasons have been given for placing the Panchapsaras lake, where Rama spent ten years of his exile, in this region. May one hazard the conjecture that it was in consequence of his long residence here, that a colony from North Kosala invaded this region, established a kingdom here and gave their name to this country? The connexion was ancient (Ashvamedha-P., lxxxii. 2464-5).

the Traipuras,* and the Vaidishas,† the Tamburas,†† and the Tumbulas,§ the Patus, || and the Naishadhas,¶ 

* The people of Tripura, the modern Tewar, on the R. Narmada. It was a famous city (Sabha-P., xxx. 1164; Vana-P., ccliii. 15246) deriving its name from a legend that the demons had a triple city Tri-pura here, made of gold, silver and iron, and Shiva destroyed it at the intercession of the gods; this is a favourite subject with the poets (Karna-P., xxxiii and xxxiv; and see Aitareya-Brahm., I. iv. 23 and 24, for the story in an older form); see also Cunningham's Arch. Surv. Repts., VIII. 124; IX. 54-55; and, XXI. 23; but his connexion of Tripura with Ch'edi in early times is mistaken, see paper on “Ancient Chedi, Matsya and Karusha”in Journal, Bengal Asiatic Society, 1895, Part I. p. 249. 

† For Vaidishas read Vaidishas. These are the people of Vidishas. It was a famous town, the capital of the country Dasharna, and situated on the R. Vetra-vati, the modern Betwa, a little way east of Ujiain (Megha-D., i. 24, 25 and 28). It is probably to be identified with the modern Bhilsa, or rather with Bes-nagar the ancient capital which is close to Bhilsa (Cunninghana's Stupa of Bharhut, 132, &c). The Vayu Purana reads Vaidikas (xlv. 133), which seems erroneous, though the Vaidishas are really included among the Dasharnas in the last verse. 

†† These are mentioned as a wild aboriginal tribe who inhabited the slopes of the Vindhya Mountains in the Hari-Vamsha (v. 310-11). The Matsya Purana reads Tumuras (oxiii. 53), and the Tumbumas (Bhishma-P., 1. 2084) may be the same. 

§ The Vayu Purana reads Tumuras (xlv. 133); see the last note. The Matsya reads Tumbaras (cxiii. 53). This is no doubt a tribe closely allied to the last. 

||This people seems to be the same as the Patac'ch'aras, who are mentioned several times in the M.-Bh.; see page 309, note *. The Vayu Purana reads Shatsuras (xlv. 133), and the Matsya Padgamas (cxiii. 53); but I have not met either of these names elsewhere. 

¶ The people of Nishadha; the Nishadhas, as the Vayu Purana reads (xlv. 133). This country is chiefly known from the story of its king Nala (Vana-P., liii.-lxxix); otherwise it is rarely mentioned. The chief data for fixing its position are Nala's remarks to his wife when he is hanished from his kingdom (id., lxi. 2317-9); and, as stated in note † to page 299, it seems to me the view which he describes could only be obtained completely from a position on the Satpura Mountains about longitude 75° E. The text says also Nishadha rested on the Vindhya Mountains. Hence it may be inferred that Nishadha comprised the country south of the Vindhyas between long. 74° and 75°, with Avanti to the north-east and Vidarbha to the south-east. Its capital was probably in the Tapti valley; Damayanti in wandering from it found her way north-eastward to Ch'edi (see note to Ch'edi in canto lviii. verse 16). 

55 Annajas,* and the Tushti-karas,† the Virahotras,†† and the Avantis. § All these peoples dwell on the slopes of the Vindhya Mountains. 

* I have not met this name elsewhere and it is not in the dictionary. The Matsya Purana reads Arupas (cxiii. 54) which seems erroneous. The Vayu Purana reads Anupas (xlv. 134) which is no doubt correct. Anupa means “a country situated near water,'' or “a marshy country.'' It was applied to various tracts near the sea, generally in the combination sagaranupa, e.g., in Bengal (Sabha-P., xxv. 1002; xxix. 1101: and xxxiii. 1268-9); in or near the Pandya kingdom in the South (Udyoga-P., xviii. 578); in the north and west of the peninsula of Kathiawar (Hari-V., cxiii. 6361-9; and cxiv. 6410-11); and on the western coast generally (Udyoga-P., iii. 81); but the name was more specially applied to a tract on the west coast which constituted a kingdom in the Pandavas' time (Sabha-P., iv. 123). The only country which rests on the Vindhyas and borders on the sea is the tract on the east of the G. of Cambay, north of the Narmada, and this no doubt was Anupa. It is also indicated that Su-rashtra, Anupa and Anarta were contiguous countries, and that Anupa lay beyond and south of Su-rashtra (Hari-V., xciv. 5142- 80). When the kings of Mahish-mati (see page 333, note ††) were powerful, the valley of the lower Narmada and Anupa would naturally fall under their sway, and this no doubt explains why Kartavirya is called “lord of Anupa “(Vana-P., cxvi. 10189-90), and king Nila also (Bhishma-P., xcv. 4210). 

† I have not found this name elsewhere, and it is not in the dictionary. The reading should no doubt be Tundikeras as the Vayu Purana reads (xlv. 134). A Tundikera king is mentioned in the M.-Bh. (Drona-P., xvii. 691), and the Tundikeras (Karna-P., v. 138); and the Tundikeras are said in the Hari-Vamsha to be a branch of the Haihaya race (xxxiv. 1895). There is a town called Tendukhera a little north of the Narmada at nearly long. 79° E.; and as this site suits the text, it may be presumed these people occupied that position in the Narmada valley. The Matsya Purana reads Shaundikeras (cxiii. 54), not quite correctly. 

†† The Vayu Purana (xlv. 134) and the Matsya (cxiii. 54) read Vitihotras which is no doubt correct. Vitihotra was a famous Haihaya king”, and the Vitihotras were a branch of that race (Hari-V., xxxiv. 1895). They are called Vitahotiras in the M.-Bh. (Drona-P., lxx. 2436). Being Haihayas, they probably occupied a part of the upper Narmada valley. 

§ They have been mentioned already in verse 52. Avanti had the Narmada flowing through it (Sabha-P., XXX. 1114; and Vana-P, lxxxix. 8354-8) and -was on the lower portion of that river, for it is placed in the South in the first of these passages, and in the West in the second passage and in verse 52. It appears to have been bounded by the Riksha Moantains (Satpura range) on the south (Vana-P., lxi. 2317), but its limits on the north are not clear. Its capital, though not mentioned in the M.-Bh., was Ujjayini or Vishala, the modern Ujjain, in later times (Megha-D., i. 31). Avanti therefore comprised the region of the sources of the Chambal and the country south-westward as far aa the Satpura range. Two brothers Vinda and Anuvinda are often named as the kings of Avanti in the M.-Bh. (Udyoga-P., clxv. 5753; Drona-P., xcix. 3682-92; and Karna-P., xiii. 498-9), but they were also Kaikeyas and led Kaikeya troops (ibid., 492-524). May it be inferred a branch of the Kaikeyas had invaded and conquered Avanti? 

56     Next I will tell thee also the names of the countries which rest against the Mountains, * The Niharas, † and the Hamsa-margas, †† the Kurus, § the Gurganas, || 

* Parvatashrayin. These mountains are it seems only the Himalaya range. This group repeats many of the tribes mentioned in verses 40-42.

† I have not met this name elsewhere. Are these the modern Newars, who inhabit the great valley of Nepal and its vicinity, and who were the owners of the country prior to the Gurkha invasion (Journal, Beng. As. Socy., Vol. LXIII, Part I, 213, 214 and 217). The Vayu Purana reads Nigarharas (xlv. 135), but I have not found it elsewhere. The Matsya reads Niraharas (cxiii. 55) which seems erroneous. 

†† See page 323 note †. The Matsya Purana reads Sarvagas (cxiii. 55) which seems erroneous. 

§ These are probably the Uttara or Northern Kurus, for the Kurus of Madhya-desha could not properly be described as dwelling among mountains. They seem to have been the stock from which the Kurus of Madhya-desha separated off, for the period when Dhrita-rashtra and Pandu were born is described as a golden age, in which both branches of the Kurus engaged in happy rivalry (Adi-P., cix. 4337-46); but the wistful recollections of their ancient home idealized it afterwards into a blisaful land, where fancy gave itself free scope (Ramay., Kishk-K., xliv. 82-115). They seem to have occupied the uppermost valleys of the Indus near its sources, with Kailasa lying beyond (Vana-P., cxlv. 11025-35); and fervid imagination also placed them close to Mount Meru on its north side (Bhishma-P., vi. 207-8; and vii. 254), or in the region Hari-varsha, and declared men could not enter their sacred land (Sabha-P., xxvii. 1054-8). They are described as living in primitive happiness, and women had the utmost freedom there (cxxii. 4719-23 and Ramay., loc. cit). 

|| This is not in the dictionary and I have not met it elsewhere. Are these people the modem Gurungs, an important tribe of Tatar race, who dwell now throughout Nepal, but whose territory was formerly the country about Lamzung, Ghandrung and Siklis, west of the great valley of Nepal (Journal, Bengal Asiatic Society, Vol. LXIII. Part I. 213, 2l7 and 223—229; Risley’s Castes and Tribes of Bengal, I. 304)? The Vayu Purana reads Tanganas here (xlv. 135), after having named them previously (ibid., 120); see verse 41. The Matsya reads A-pathas (cxiii. 55), which seems erroneous.

* The Khasas or Khasas are generally mentioned as a half-civilized tribe outside India, along with Shakas, Daradas, &c. (Sabha-P., li. 1859; Drona-P., xi. 399; and cxxi. 4846-7). They are said to have been defeated and degraded by Sagara (Hari-V., xiv. 784), and were considered mlecchas (id.,xcv.6440-1; see also Muir’s Sansk. Texts, II. 482). The Khasas in the text, however, may perhaps be identified with the Khas, who were formerly a smal clan but have developed into the predominant military order of the kingdom of Nepal through intermarriages with brahmans (Journal, Bengal Asiatio Society, Vol. LXIII. Part I. 217-223). See canto Iviii. verse 6.

†I have not found this name elsewhere. The Vayu Purana reads Kusha instead of Kunta (xlv. 136), which does not seem satisfactory. Tbe proper reading should no doubt be Karna-pravaranas, “those who cover themselves with their ears,”a people mentioned several times in the M.-Bh. (Sabha-P., li. 1875; and Bhishma-P., li. 2103). They are placed in the South in the story of Sahadeva’s conquests (Sabha-P, xxx. 1170) and among the Kiratas in the Eastern region in the Ramay. (Kishk -K. xl. 29); but it seems permissible to identify them with the Ulukas, for a story is told about an Uluka named Pravara-karna (Vana-P, cxcviii. 13334). The Ulukas dwelt in the Himalayas (ibid.), and formed a kingdom in the Pandavas’ time (Udyoga-P., clix. and clx), but it seems impossible to fix their position more definitely than somewhere in Nepal (Sabha-P., xxvi. 1014-20). The word Karna-pravarana is also used as an adjective, for Hanuman saw female Rakshasas in Lanka “three-eared and pin-eared, long-eared, ear-less, and one-eyed and one-eared, and having their ears as a covering”(Ramay., Sund.-K., xvii. 24); and it was an ancient belief that there were people with immense ears which covered their bodies (Plin., iv. 13; and vii. 2; Mandeville’s Travels, chap. xix). The Matsya P. mentions Kutha-pravaranas and Karna-pravaranas (cxx. 56 and 58).

†† These people have been already mentioned in verse 42.

§ These appear to be the same as the Darvas mentioned in verse 42; see Cunningham’s Arch. Surv. Repts., II. 15; and XIV. 145.

|| This is not in the dictionary; but it seems to be the same as Shakrid-grahas or Sakrid-grahas, who are said to be a terrible mlec'c'ha tribe in the North (Bhishma-P., ix. 373). There appear to be no data to fix their position unless they may he connected with the Sakrin-nanda, which seems to be a river in the east of Nepal (Vana-P., lxxxiv. 8137). The text might also be read “and the Kritrakas,”but I have fovmd no such name elsewhere. 

gartas,* and the Galavas,† the Kiratas,†† and the Tamasas.§

* Or Traigartas. Trigarta was considered to be in the Northern region (Sabha-P., xxvi. 1026) and also in the Western (id., xxxi. 1189). It is generally mentioned in connexion with the Sindhus, Madras and other Panjab nations (id., li. 1870; Vana-P., cclxiv. 15593-9; cclxx. 15743; Bhishma-P., xviii. 688; cxviii. 5485; cxx. 5649; Drona-P., vii. 183; and also Hari-V., xci. 4965-70). It was near the Kurus, for the Pandavas when burnt out of Varanavata visited the Trigartas and other contiguous nations (Adi-P., clvi. 6084-7); and also near Matsya and Shalva, for these two kingdoms had often raided into Trigarta (Virata-P., xxx). Prom these indications it appears that Trigarta must have touched the Panjab on the west, and the Kurus on the south-east, and been close to Matsya (see page 307 note *) and Sh'alva (see note to canto lviii. verse 6) on the south; hence it must have comprised the country from Amballa and Pattiala to the E. Bias, i.e., the Jalandhar doab and the country south-east of that. Cunningham includes Kangra also (Arch. Surv. Repts., IL 16; and XIV. 116 and 117; and Buddh. Cave Temples, p. 93). At the time of the great war Prasthala belonged to Trigarta (see note on page 321), and so brought the Trigarta territories close to Matsya and Sh'alva. 

† These people, no doubt, claimed to be the descendants of the rishi Galava (Hari-V., xxvii. 1463-7; and xxxii. 1767-76), who was a famous son of Vishvamitra (Anushas.-P., iv. 249-259; Udyoga-P., cv-cxviii; and see cantos XX and XXI above), or took their name from him; see similarly the Atreyas and Bharadvajas of verse 39. 

†† See note to verse 40. 

§ These have been already mentioned in verse 41. 

58     And in this Bharata is established the law of the four ages, the Krita, Treta and the two others. Such is this country

59 Bharata, constituted with a four-fold conformation. || On its south and west and east is the great ocean; the Himavat range stretches along on its north, like the string of a bow. ¶

||Ch'atuh-samsthana-samsthitam. 

¶ This implies that the Himavat range included also the Sulaiman Mountains along the west of the Panjab. The simile must refer to a drawn bow, with the string angular in the middle.

60 Then this country Bharata is filled with every kind of seed, O brahman. It has the supremacy of Brahma, the lordship of the Ruler of the Immortals, the divinity of the gods, and 

61 the mortal nature of men. * It has various kinds of wild animals, cattle and aquatic animals; † and all creeping things likewise. And from it are produced †† all immovable things, 

* Marutas tatha seems incorrect. Read instead martyata tatha?

†Mriga-'pashu-apsaro-yonis. The meaning of “aquatic animal”is given to ap-sara but not to ap-saras in the dictionary. 

†† For pra-yati read pra-jatih? 

62 together with things good or bad. No other land of action exists among the worlds, O brahman. Even among the gods,

63 O saintly brahman, this is ever in truth§ the wish — “Oh, that we shall become men on the earth, when we fall from our divine condition! A man indeed does actions that the

§ For sada esha read sadaivaisha? 

64 gods and demons cannot do! “Those who are involved in the fetters of such action, who are eager to proclaim their own actions, || and who are possessed of a small portion of happiness perform no action at all. 

||This seems rather meaningless. For sva-karma-khyapanotsukaih the MS. reads sva-karma-kshapanonmukhaih, “who are averse to diminishing the stock of their actions;” hut kshapanotsuhaih seems preferable, “who are eager to diminish the stock of their actions.”