58.

Markandeya continuing represents India as resting upon Vishnu in the form of a tortoise looking eastward, and distributes the various countries and peoples accordingly over the several parts of his Body, together with the corresponding lunar constellations. He gives an astrological application to this arramgement and enjoins the performance of religious rites to avoid calamity. He also distributes the constellations of the Zodiac over the Tortoise's. body. 

Kraushtuki ¶ spoke

¶ For Kroshtukir read Kraushtukir.

1 Adorable Sir! Thou hast duly declared Bharata to me its

2 rivers, mountains, countries, and the people who inhabit it. But thou didst previously make mention of the Tortoise, who is the adorable Vishnu, in Bharata; I desire to hear fully about his position. 

3       What position does he, the god Janardana, occupy in his form of the Tortoise? And how are weal and woe indicated thereby to mankind according to the position of his face and of his feet? Expound all that about him. 

Markandeya spoke

4       With his face looking eastwards the adorable Tortoise-formed god takes his position, when he approaches this nine-portioned

5 country Bharata, O brahman. The constellations are arranged all about him in nine divisions, and the countries * also, O brahman. Hear duly from me which they are. 

6 The Veda-mantras, † the Vimandavyas, †† the S'halvas, § 

* The arrangement of the countries is very far from correct; and this canto cannot be compared with the last canto for accuracy. To make the shape of India conform to that of a Tortoise lying outspread and facing eastwards is an absurd fancy and a difficult problem. 

† This is not in the dictionary and I have not found the name elsewhere. Does it mean “those who observe the Vedas and the Mantras especially”or has it any reference to Brahmavarta? 

†† I have not found this elsewhere and it is not in the dictionary. Mandavyas are mentioned in verse 38. 

§ Or S'halveyas as they were also called (Vana-P. cclxiii. 15576-82). The S’halvas are often mentioned in the M.-Bh. They were near the Kurus (Tirita-P. i. 11-12) and the Trigartas (id., xxx); and in the beautiful story of Satya-vat and Savitri, he was a S’halva prince and she a Madra princess (Vana-P. ccxcii, &c.). Other indications of S’halva are given in the allusions to Krishna's conquest of it, but the story is marred because the people are called Daityas and Danavas, and Saubha which seems to have been the capital is described as a city and as situated in the air, and also as able to move about freely (Vana-P. xiv-xxii; Udyoga-P. xlvii. 1886; and Drona-P. xi. 395). The Shalva king attacked Dvara-vati, and Krishna in retaliation killed him and destroyed Saubha at the gulf of the sea (ibid.), which can be none other than the Raun of Kachh. From these indications it appears Shalva was the country along the western side of the Aravalli hills. Saubha is incapable of being determined. Shalva seems to have contained another city called Marttikavata (or Mrittika-vati?), which is probably the same as the Mrittika-vati mentioned in page 342, note †† (Vana-P. xiv. 629; and xx. 791). The Hari-Vamsha says king Sagara degraded the S’halvas (xiv. 784), but this is a late fable for the S’halva king was one of the leading monarchs in Krishna's time (id, cviii. 6029), and was brother of S'hishu-pala king of C'hedi (Vana-P. xiv. 620-7); and other allusions shew that S’halva was a famous kingdom before that (Udyoga-P. clxxiii and clxxiv; and Anushas.-P. cxxxvii. 6267); besides which, Satya-vat and Savitri rank with the noblest characters in ancient Indian story. The weird legend of Vyushitashva's queen no doubt means her sons became S’halvas and did not originate the race (Adi-P. cxxi. 4695-4714), as in the case of the Madras (page 315, note ††). 

and the Nipas,* and the S'akas,† and the Ujjihánas,* my child,† the Ghosha-sankhyas,‡ and the

* The Nipas began with king Nipa of the Paurava race, who established his dynasty in Kampilya, the capital of Southern Panc’hala, about 12 or 15 generations anterior to the Pandavas; the dynasty flourished in king Brahma-datta who was contemporary with their fifth ancestor Pratipa, and it was destroyed in Bhishma's time (Hari-V., xx. 1060-73; M-Bh., Adi-P. cxxxviii. 5512-3; and Matsya-P. xlix. 52 and 53) in the person of Janamejaya, nicknamed Durbuddhi, who after exterminating his kinsmen was himself killed by Ugrayudha (Udyoga-P. lxxiii. 2729 j Hari-V., xx. 1071-2; and Matsya-P. xlix. 59). Kampilya is the modern Kampil on the old Ganges between Budaon and Farokhabad (Cunningham, Arch. Surv. Repts., I. 255). Prishata, who is said to have been the last king's grandson but was a Panc'hala with a different ancestry, obtained the kingdom and handed down a new dynasty to his son Drupada (Hari-V., xx. 1082-1115; and xxxii. 1778-93). The Nipas who survived are mentioned in the M.-Bh. as an inferior people (Sabha-P. xlix. 1804; and 1. 1844). 

† The S'hakas were originally an outside race and are mentioned often in the M-Bh. They were considered to be mlec'c'has (Vana-P. clxxxviii. 12838-9), and were classed generally with Yavanas, but also with Kamboj'as, Pahlavas, Tukharas and Khashas (Sabha-P. xxxi. 1199; 1. 1850; Udyoga-P. iii. 78; xviii. 590; Drona-P. xi. 399; xx. 798; cxxi. 4818; Shanti-P. lxv. 2429; and Vana-P. li. 1990; and also Ramay., Kishk. K. xliv. 13). Their home therefore lay to the north-west, and they are generally identified with the Scythians (Lat. Sacae). They penetrated into India by invasions, and a branch is mentioned in the M-Bh. as in the Eastern region, apparently in Behar (Sabha-P. xxix. 1088; and li. 1872; see also Ramay., Kishk. K. xl, 21). Buddha S'hakya-muni is considered to have been of S'haka race. Their inroads continued through many centuries, and were resisted by various kings; and they are mentioned in the text as having established themselves in Madhyadesha. The Hari-Vamsha makes them the descendants of Narishya one of Manu Vaivasvata's sons (x. 614 and 641); another account says they were Kshattriyas and became degraded from having no brahmans (M-Bh., Anushas.- P.xxxiii.2103; and Manu x. 43-44). The Ramay. has an absurd fable about their creation (Adi-K.lvi.3; see page 314 note*).

* Ujjinhána is given in the dictionary as the name of a region, but have not met it anywhere. Perhaps it is to be identified with the town Urjihana, which was situated south-east of Várana-sthala, which is The same as Hástinapura or near it (Rámáy., Ayodh. K. lxxiii, 8-10); and in that direction there is now a town called Ujhani about 11 miles south-west of Budaon.

† Vatsa; but it would be better to read Vatsá, "the Vatsas;”see page 307, note. * 

‡ This is not in the dictionary and I have not found the namo elsewhere. it may mean”These who are rockoned among Ghoshas or herdsmen,”and be an adjective to Khaśhas. 

7 Khashas, § the Sarasvatas, || the Matsyas, ¶ the Shúrasenas,** and the people of Mathura,* the Dharmaranyas,† the Jyotishikas,‡ the Gaura-griva, § the Gudas|| and

§ Or Khasas. They were an outside people on the north, as mentioned in page 346 note.* In one passage they are placed between Meru and Mandara war the R. Shailodá (Sabhi-P. li. 1858-9), that is somewhere in Western Thibet; according to the Matsya Purána The R. Shailodaká rises at Mt. Aruņa which is west of Kailása and flows into The Western Sea (cxx. 19-23). Khasha has been connected with Kashgar. The Khaśhas also made inroads into India, ur they are classed among the Panjab nations in a passage in the M.Bh., which shows its later age by ita tone (Karna. P. xliv. 2070), and they are mentioned in the text here as settled in Madhya desha. Manu says they were Kshattriyas and became degraded by the loss of sacred rites and the absence of brahmans (2. 43-44). 

|| "These who live along the Saras-vati,”that is, the sacred river north of Kuru-kshetra. They are not the same as the people named in canto lviie verse 51. 

¶ See page 307 note*.

** Shúrasena lay inmediately south of Indra-prastha or Delhi (Sabhá-P., xxx. 1105-6), and comprised the country around Mathura, the modern Muttra (Hari-V., lv, 3093-3102; and xci. 4973) to the cast of Matsya (Viráta-P., v. 144-5); and it extended apparently from the Chambal to about 50 miles north “Muttra (see Cunningham, Arch. Surv. Repts., XX. 2). The Shúrasenas be Dance to the Yádava and Haihaya race, for Mathurá the capital is special. I called the capital of the Yádavas, and the kings who reigned there be longed to that race (Hari-V., lvii. 3180-83; lxxix. 4124-34; xc. 4904; cxiv, 6387; and xxxviii. 2024 and 2027). A king named Shúrasena, & son of Arjuna Kartavirya, is mentioned (id., xxxiv, 1892), who is, no doubt, intended as the eponymous ancestor of this people, for Arjuna who vanquished Rávana was slightly anterior to Ráma, and the Hari-Vamba ways Shúrasena occupied this country after Shatru-ghna's time (id., lv. 3102); see next note. The Super constituted a powerful kingdom shortly before the Pándavas' time, and Krishna killed Kamsa, who was one of the chief monarchs of that age, broke up the sovereignty and betook himself to Anarta. In later times Shuraseni presumably regained importance, for it gave its name to Shaurasení one of the chief Prakruits. 

* Mathura was the capital of Shúrasena as mentioned in the last note, and is the modern Muttra on the R. Jumna (Hari-V., lv. 3060–61). The Hari- Vamsha says that Madhu, king of the Daityas and Dánavas, and his son Lavana reigned at Madhu-pura and Madhu-vana (lv. 3061-3); and during Ráma's reign Shatru-ghna killed Lavaņa, cot down Madhu vana and built Mathura on its site (lv. 3083-96; and xcv. 5243-7); and after the death of Ráma and his brothers Bhíma of the Yádava race according to one passage (id, xcv. 5243-7) took the city and established it in his own family; and Shúrasena (see the last note) aocording to another passage occupied the country around (id., 19. 3102). It is said Bhíma's son Andhaka was reigning in Mathurá while Kusha and lava reigned in Ayodhyá (id., xcv. 5247--8). These passages seem to make a marked distinction between the population in the country and the dynasty in the city. 

† Dharmáraṇya was the name of a wood near Gaya (Vana-P. Ixxxiv. 8063-4; Anuśhás.-P. xxv. 1744; and clxv. 7655; with Vana-P. lxxxvii. 8304-8). 

‡ This is not in the dictionary and I have not found the name elsewhere; but Bachanan Hamilton says there was a class of brahmans in Behar, called Jausi, the vulgar pronunciation of Jyotish (Vol. I. p. 156). 

§ These are stated in the dictionary as in the text to be a people in Madhya-desha; but I have not met the name elsewhere. The word may however be an adjective, "yellow-necked,”and qualify Gudas and Ashmakas which are joined together in a compound. 

|| These are stated in the dictionary as in the text to be a people in Madhya-deśha, but I have not found the name elsewhere. Probably it is to be connected with the country Ganda which Cunningham guys was formers the southern part of North Kośhala, i.e., the southern portion of tract between The Ghogra and Rapti rivers (Arch. Sarv. Repts. I. 327) town Gaur in the Maldah district in Behar, which was once the capital of the Bengal kingdom, is too far east to be admissible here. 

8. The Ashmakas, ¶ the Vaidehakas,** and the panchalas,* the Sanketas,† the Kankas‡ and Márutas, § the Kála-kotisas,* and Páshandas,† and the inhabitants of

¶ See pago 336, note §.

** The people of Videha, see page 329, note †. 

* Panchala or Páñchala was a large country, comprising the torritory on both was the Ganges, and bounded on the north by Sub-Himalayan tribes, on the east by the same tribes and Kośhala, on the south by Shúrasena, the junction of the Jumna and Chambal, and Kánya-kubja (Adi-P., cxxxviii. 5512-3 and Viráta-P, v. 144), and on the west by the Kurus and Shúrasenas (Sabhá-P.,xxviii. 1061; and Bhíshma-P., ix. 346). The Pánchálas originated in the descendants of Ajamidha by his wife Níli, Theugh the M.-Bh. (A di.P., xciv.3722-3) and Hari-Vamsha (xxxii. 1776-80, with which agrees The Matsya Purana xlix. 43-4 and 1. 1-4) differ in the number and names of the descendants. These passages from the Hari.Vamsha and Matsya Puráņa date their rise about eight or nine generations prior to the Pandavas, and the passage from the M.-Bh. seems to point to a much earlier kingdom. The country being large was divided into two kingdoms, the Ganges being the dividing line(Adi-P., cxxxviii 5509-16); to the north was North Pañchála or Ahi-c'chatra, with its capital at Ahi-c'c'hatrá, the modern Ahichhatr, 18 miles west of Bareilly and 7 north of Aonla (Cunningham, Arch. Surv. Repts., I. 255-7); with to the south wao South panchala, with its capital at Kámpilya, the modern Kampil', on the old Ganges between Budaon and Fa khabad (ibid, 255). The Sruinajayas, or descendants of Sruiñjaya, who are often montioned in the M.-Bh (e.g., Adi-P., cxxxviii. 5476; and Drona-P., xxi 883, 895 and 915) appear have reigned in North Pañchála, and the Nipas in South Pañchála see page 350 note*); on the destruction of the latter, Pruishata of the former dynasty united The two kingdoma, but Drona conquered his son Drupada and re-established The two kingdoms, keeping North Pañchála himself, and restoring the South to Drupada who then reigned in Kámpilya and Makandi (Adi-P.cxxxviii; Hari-V., xx. 1060-1115).

† Putting aside The Utsava-sanketas (see page 319 note †), the only instance where i have met this name is in the M-Bh. (Shánti-P., clxxiv. 6514) where it is introduced apparently as the name of a town; but there is nothing to indicate where it was, and it is not so given in the dictionary. Probably however the reading here and there should be Sáketa, that is, Ayodhyá and its people. Otherwise they are not mentioned in this group where they should be, and they can hardly be intended by the Košhalas in verse 14.

‡ These are mentioned in the M.-Bh, only as an outside race, along with the Tukháras, Shakas, Pahlavas, &c. (Sabhá-P., 1, 1850; and Shánti-P., lxv. 2429) Their being mentioned here in the middle of India suggests that they must have invaded and settled there. It may be noticed also that Yudhishthira took the name Kanka during his disguised residence at Viráta's Court (Viráţa-P, vii. 224). 

§ I have met no people of this name elsewhere. Perhaps the reading should be Málavas, the people of Malwa (see page 341 note *); They are mentioned in verse 45 below, but their more appropriate position is here. 

* I have not mot this name elsewhere, but it may mean the people e Kála-koti, which is mentioned in the M-Bh. as a place of pilgrimage (Vana-P xcv. 8513), and which appears from The context to be between the Ganges and the Báhudá (the Ram-ganga or perhaps the Gurra east of it; see page 291 note § §). Koti-tirtha mentioned in the Matsya Purána (cv. 44) seems to be the same. Moreover, Kála-koți may be the same as Kála-kúta, which is alluded to occasionally (Sabhá-P., xxv. 997; Udyoga-P., xviii. 596-601; and perhaps Adi-P., cxix. 4637), and for which the second passage indicates a similar position. 

† “Horetics;”applied to Jains and Buddhists. I have met with no people of this name. 

9. the Páripátra mountains, ‡ the Kápingalas, § Kururyáhyas,|| and the Udumbara people,* and the Gajáhvayas† these are in the middle‡ of the Tortoise as he lies within the water.

‡ See page 286 note ‡.

§ I have not met this name elsewhere. A river called Kapinjala is mentioned in the Bhishma-P. list (ix. 334), but without any data to identify it. Two other readings may be suggested Kalingakas, i.e., Kalingas (see page 316, note †); or better perhaps Kálanjaras, the inhabitants of Kalinjar, an ancient and celebrated hill and fort 33 miles south of Banda in Bundelkhand; it is mentioned only as a tírtha in the M.-Bh. (Vana-P., lxxxv. 8198-8200; Ixxxvii. 8317; and Anushás.-P, xxv. 1721-2). 

|| This reading appears to be wrong, but it is not easy to suggest another entirely satisfactory. It is clear, however, that the Kurus are one of The races meant. Váhyas are said to be a people in the dictionary. 

The Kurus occupied The country from The Sivis and Sab-Himalayan tribes on the north to Matsya, Shúraseva and South Pañchála on the south, and between North Pañchála on the east and Maru-bhúmi (the Rajputana desert) on the west. Their territory appears to have been divided into three parts, Karu-kshetra, the Kurus and Kuru-jangala (Adi-P., cix, 4337-40). Kuru-kshetra, 'the cultivated land of the Kurus,' comprised The whole tract on the west of the Jumna and included the sacred region between The Sarasvati ali Drishad-vatí (Vana-P., lxxxiii 5071-8 and 7073-6; Rámáy., Ayodh-K., and Megha-D., i. 49.50); it is said to have obtained this name because It was raised to honour, pra-krishta, by Kuru (Shalya-P'., liv. 3009); the Hari. V, in xxxii 1see, inverts the course of history, and this explanation was afterward fused and altered into that of his ploughing it (e.g., Matsya-P., 1.20 jángala, 'The waste land of the Kurus,' was the eastern part of their and appears to have comprised the tract between the Ganges and North Pañchála (Rámáy., Ayodh.-K., lxx. Il; and M.-Bh, Sabhá-P., xix. 793-4). The middle region between The Ganges and Jumna seems to have been called simply Kurus country. The capital was Hástinapura (see note † below), and Khandava-prastha or Indra-prastha, the modern Delhi, was a second capital founded by the Pandavas (Adi-P., ccvii. 7568-94). Kuru was the eleventh ancestor of the Pandavas (id, xciv. 3738-51; and xcv. 3791-3820; and Hari-V., xxxii. 1799–1800).

* Udumbara is Kao'hh or Kntoh according to Lassen (Ind. Alt, Map) and Cunningham (Arch. Surv. Repts, XIV. 115 and 135), and their identification may apply to the Audumbaras mentioned in Sabhá-P., li. 1869; but the Udumbaras here are placed in Madhya-desha. I have not met with the name elsewhere and it is not in the dictionary. Certain descendants of Vishvámi were called Audumbaras (Hari.V, xxvii. 1466); and there was a river udumbara-vati in the South (id., clxviii, 9511).

† The people of Hástina-pura or Hastiná-pura, the capital of the Kurus (see page 354 note||), which is situated on the old bed of the Ganges, 22 miles north-east of Meernt; lat 29˚9' N., long. 78° 3' E. It is said to have been founded by king Hastin who was the fourth ancestor of Kuru (Adi-P'., xcv. 3787-92; and Hari-V., xx. 1053-4); but he is omitted from the genealogy in Adi.P., xciv 3714-39 and Hari-V., xxxii. 1754-6 and 1795-9. By a play on the meaning of the word hastin, ‘elephant,' the city was also called Hastina-pura (Ashrama-vás.-P., xvii. 508 and xxxvi. 1010), Gaja-pura (dict.), Gajáhvaya (udyoga-P onsal', clxxvi. 6071), Gaja-sáhvaya (Adi-P., cxiii. 4441 and 4460), Nagapura (ibid, 4461-2), Nágáhva (dict.), Naga-sáhvaya (Adi-P., cxxxi. 5146) Varanhvaya (Ashrama-vas.-P., xxxix. 1098), and Váraņa-sáhvaya (dict.). It seems probable, however, that the derivation from "elephant' is the real one, because of the numerons freely-coined synonyms with that meaning, and because there was another town Váraņávata among The Kurus not far from Hastina-pura (Adi-P., cxlii, with the description of the Pandavas' subsequent movements, cxlix.-cli., and clvi. 6084-7), and also a place called Varana-sthala among the Kurus or North Pánchálas (Rámáy., Ayodh.-K., lxxiii. 8) which was perhaps the same as Hástina-pura (see page 351, noto *). 

‡ Madhye in verse 7. 

10 To these people, who dwell in his middle, the three con- stallations, Krittiká, Rohiņi and Saumya, § reveal|| weal and woe, O bráhman. 

§ This does not appear to be the name of any nakshatra, but seems to mean Mriga-shiras or Agraháyaņí, which follows Rohini and precedes Ardia verse 15 und note). 

|| Vi-pataka, not in the dictionary. 

11 The hills* Vruisha-dhvaja, † and Añjana, ‡ Jambvákhya, § and Mánavách'ala, || Súrpa-karņa, ¶ Vyághra-mukha, **

* Girayo in verse 12; see note §§ below. 

† I have not met with this name anywhere else, and it is not in the dictionary as the name of a hill, Is it to be identified with Baidyanath near Deogarh in the Santal Parganas, where there is said to be one of the twelve oldest lingas of Shiva (Imp, Gaz, of India, Art. Deogarh)? 

‡ This may be the mountain from which Sugríva summoned his vassal monkeys (Ramáy., Kishk-K., xxxvii. 5), and also the mountain called Anjanabha, mentioned in the M.-Bh. (Anushas.-P., clxv. 7658); but there are no data to identify it. 

§ Jambu-mat is given in the dictionary as the name of a mountain, but I have not met with either name elsewhere. 

|| This is mentioned in the dictionary, but I have not found it anywhere else. 

¶ Or, no doubt, Súrpu-karna, bat I have not met with either as the name of a mountain, nor is it given in the dictionary. 

** I have not met with this is the name of a mountain elsewhere, nor is it in the dictionary. On hill Udaya-giri near Bhubaneswar, about 20 mile south of Chattack, are a number of rock-out caves, and one is sculptured in the form of a tiger's open mouth, and is known by the name Vyághra-mukha can this be the hill intended here? It would be somewhat one of place here, but the grouping in this chanto is far from perfect. 

12 Kharmaka, †† and Karvaţášhana; ‡‡ these hills,§§  the people of Mithilá,|||| the Shubhras,¶¶ and the Vadanadanturas,* and the Chandreśhvaras† also, and the Khashas,‡ 

†† I have not found this name elsewhere, nor is it in the dictionary. I it to be connected with the Kharak-pur hills in the south of the Monghyr District in Behar? A people called Karbukas are mentioned in the East in th Rámáy. (Kishk. K. xl. 29). 

‡‡ This is not in the dictionary, and I have not met with it elsewhere; but it is no doubt to be connected with the country or town Karvaţa, which is mentioned in conjunction with Támra-lipta and Suhma in the west of Bengal (M.-Bh., Sabhá-P., xxix. 1098-9). See Karbukas in the last note. 

§§ The two lines of verse 12 mnst, it seems, be inverted, so as to bring the word girayo next to the mountains named in verse 11: otherwise the word is meaningless. 

|||| For Mithilá, see page 329 note †; but the people of Videha have been mentioned already in verse 8 as situated in Madhya-desha. 

¶¶ I have not met this name elsewhere, nor is it in the dictionary as the name of a people. Probably the reading should be Suhmas; see p.327 note*.The Shumbhas (Rámáy., Kishk, K., xl. 25) are no doubt the same. 

* This is in the dictionary as the name of a people, but I have not met with it elsewhere. It may mean "showing their long teeth when speaking;”but here it is no doubt the name of a people as stated in the dictionary.

† I have not found this elsewhere nor is it in the dictionary as the name of a people. A people called Chandra-vatsaa are mentioned in The M.-Bh. (Udyoga-P., lxxiii. 2732).

‡ See page 330 note ‡.  

13 and the Magadhas, § the Prág-jyotishas,|| and the Lauhityas,¶ the channibals who dwell on the sea-coast;** the hills Púrnotkata,†† Bhadra-gaura,‡‡ and Udaya-giri;§§

§ See pice 346 note* and page 351 note §. Here a branch of these people placed in the East of India. 

|| See page 328 note †. 

¶ The people of Lauhitya (M.-Bh., Sabhá-P., xxix. 1100; and li. 1864) which was the country on the banks of the †R. Lohita, or Lauhitya (Sabhá-P., ix. 374; Ramáy., Kishk.-K., xl. 26; And Raghn-V., iv. 81) or Lohityá (Bhíshma-P'.ix, 343), and probably also Lohita-gangă (Hari-V., cxxii, 6873-6), the modern Brahma-putra. The mention of Lohita in Sabhá-P., xxvi. 1025 and Lauhitya in Anushas.-P, xxv. 1732 appears to have a different application; and a place Lohitya is mentioned in Ramáy, Ayodh.-K., lxxiii. 13, as situated between the Ganges and Go-mati. Višhvá-mitra had certain descendants called Lohitas (Hari-V-, xxvii. 1465) or Lauhitas (id., xxxii. 1771) who may have been the children of his grandson Lauhi (id., xxvii. 1474). 

** Samundrah purushádakaḥ; that is, on the coast of the Bay of Bengal which was the Eastern Ocean. They are mentioned in the Rámay. (Kishk.-K., xl.30). 

†† This is mentioned in the dictionary, but I have not found it elsewhere.

‡‡ This is in the dictionary, but I have not found it elsewhere.

§§ There are several hills of this name; that intended here is no doubt the hill near Rája-griha, or Rajgir. Its ancient name Cunningham says was Rishi-giri (Arch. Surv. Repts., I. 21 and plate iii), which is mentioned in the M.-Bh. (Sabha-P., xx, 798-see).  

14. and the Kasáyas,|||| the Mekhalámushtas,¶¶ the Tama-liptas,* the Eka-pádapas,† the Vardhamanas,‡ and the Košhalas§  are situated in the Tortoise's face.  

|||| This is not in the dictionary and I have not found it elsewhere. The proper reading is probably Kashaya, "the Kashis,”the people of Benares (see age 308 note †). They are a little out of place here, and should fall within the former group (verses 6-9), but are not mentioned there, and therefore come in here probably, for the grouping in this canto is far from perfect. 

¶¶ This is not in the dictionary, and I have not found it elsewhere. The first part of, The word is no doubt a mistake for Mekala or Mekalá, for the Mekalas and Mekala hills are not mentioned in any other groop in this canto and may be intended here, Though considerably out of their proper. position (see page 341 note‡). There was also a town or river called Mekala, which (if a river) was distinct from the Narmadá; but it appears to have been more on the western side (Hari-V., xxxvii, 1983) and therefore less admissible in this passage. I would suggest that the second part of the word should be Pundras, “the Puņdras”(see page 329 note *). The text Mekhala-mushțás however might mean "Those who have been robbed of the triple zone”worn by the first three classes (see Manu, ii. 42) and might then be an adjective qualifying Kaśháyas. 

* Or Támra-liptakas; see page 330 note *. 

† "People who have only one tree;”but perhaps the reading should he Eka-padakás, "people who have only one foot”It was a common belief that such people existed, see M.-Bh., Sabhá-P, 1. 1838 (where they are placed in the South) and Plioy, vii, 2; and it lasted down to modern times, see  Mandeville's Travels, chap. XIV. See Eka-padas in verse 51. 

‡ The poeple of Vardhamána, the modern Bardhwan (commonly Burdwan) in West Bengal. It is not mentioned in the Rámáy, nor M.-Bb., but is a comparatively old town. 

§ This can hardly refer to Kośhala, or Oudh (see page 308 note ‡) for, if so this people would have boen placed along with the people of Mithila and Magadha in verse 12; whereas here the Kośhalas are separated off from these nations by the insertion of three hills in verse 13, and are grouped with Mekhalámoshtas, Támra-liptas and Vardhamánas. Kośhala here must three mean Dakshina Kośhala which is mentioned in canto lvii, verse 54, as lying on the slope of the Vindhiya mountains (see page 342 note ¶), and especially the north and east portions of it, for the southern part is placed appropriately the right fore foot in verse 16.  

15. The three constellations Raudra, || Punar-vasu, and Pushya are situated in its face. 

Now these are the countries which are situated in

|| This appears incorrect. Read Raudri (fem), a name for the coustellation Årdrá. 

16. the Tortoise's right fore foot: listen whilo I mention the O Kraushtuki. ¶ The Kalingas, ** the Bangas,†† and the

¶ For Kroshtuke read Kraushtuke.

** See page 334 note*.

†† See page 326 note*, 

Jatharas, * the Kośhalas, † and the Mrishikas, ‡ and the C'hedis,§  

*They are mentioned in the Bhishma-P. list (ix. 350) but with no data identify their territory. Here They are joined in one compound with Kalingas and Bangus. 

† The people of Dakshiņa or Southern Kośhala; see page 342 note ¶; the south portion is especially meant, see verse 14. 

‡ See page 332 note †.

§ There is no mention of a people called C'hedis in the Eastern region in woker poems; but Cunningham repeatedly places a C'hedi race in Chhattisgarh (Arch Surv. Repts., IX. 54-57; and XVII, 24), yet in ancient times it or not so. C'hedi was then one of the countries near the Kurus (M.-Bh., Virata-P.,i. 11-12; Udyoga-P, Ixxi 2594-5). It is placed in the Eastern region in the account of Bhima's conquests there (Sabha-P., xxviii. 1069–74) and also in the South region in the description of Arjuna's following the sacrificial horse (Ashva-medh.-P , lxxxiii, 2466-9); and it is also mentioned along with the Dasharņas (see page 342 note †) and Pulindas ( see page 335 note †) in the former passage. C'hedi bordered on the Jumua, for king Vasu when hunting in a forest sent a message home to his queen across that river and the forest could not have been far from his territory (Adi-P.,lxiii. 2373-87). C’hedi, Moreover, is often linked with Matsya and Karúsha (e.g., Bhishma-P., ix. 348; liv. 2242; and Karna-P, xxx. 1231; see page 307 note* and page 341 note †), and with Kashi and Karúsha (e.g., Adi-P., cxxiii. 4796; a Bhishma-P, cxvii. 5446). It was closely associated with Matsya and must have touched it, for an ancient king Sahaja reigned over both (Udyoga-P, Ixxiii, 2732); and it seems probable that king Vasu’s son Matsya became king of Matsya (Adi-P., lxiii, 2371-93; and Hari.V , xxxi. 1804-6). From these indications it appears Chedi comprised the country south of the Jamna, from The R. Chambal on the north-west to nenr C'hitrakuta on the southeast; and on the south it was bounded by The plateau of Malwa and the hills of Bundelkhand.

Its capital was Shukti-mati or Shukti-sáhvaya, (Vana-P., xxii. 898; and Ashvamedh.-P, lxxxiii 2466-7) and was situated on the R Shukti-mati, which is said to break through the Koláhala hills (Adi-P., lxiii. 2367–70; see page 286 note §). This river rises in the Vindhya Range, and must be east of the R, Daśhárņá, which is the most westerly river that rises in that range (compare notes † and ‡ je 286); it is probably the modern R. Ken, for which I have found no Sanskrit name.  Hence the Koláhala hills were probably those between Panna and Bijawar in Bandelkhand, and the capital Shukti-matí was probably near the modern town Banda. The kingdom of C'hedi seems to have been founded as an offshoot by the Yádavas of Vidarbha (Matsya-Purána, xliii. 4-7; and xliv. 14 and 28-38); and after it had lasted through some 20 or 25 reigns, Vasu Uparichara, who was a Kanrava of The Paurava race, invaded it from the north some nine generations anterior to the Pandavas, and conquering it established own dynasty in it (id, l. 20-50), which lasted till after their time. For a full discussion see Journal, Bengal As. Soey., 1895, Part I., p. 249. 

and the Urdhva-karņas,* The Matsyas† and others who

*"Those who have erect ears;”but I have not met this name elsewhere and it is not, probably, the name of any people. 

† This seems wholly out of place here: see page 307 note*. 

17. dwell on the Vindhya mountains, ‡ the Vidarbhas, § and the Nárikelas||, the Dharma-dvipas,¶ and the Elikas,** the Vyághra-grivas,†† the Mahá-grivas,‡‡ the bearded.

‡ These mountains are also out of place here; they die away in Behar, that is, in the region occupied by the Tortoise's head. 

§ These are absolutely out of place here; see page 335 note §. 

|| Nárikela is given in the dictionary as the name of an island, but I have not met with any poople of any such name elsewhere. 

¶ I have not met with this name any where else.

** Or Ailikas. Neither name is in the dictionary, and I have not found them elsewhere. A river Elá is mentioned as situated in the Dekhan (Hari-V., clxviii. 9512), but without data to identify it. 

†† "Having necks like tigers"; perhaps an epithet to Traiparas.

‡‡ "Large-necked"; perhaps also an epithet to Traipuras. 

18 Traipuras, §§ the Kaiskindhyas, |||| and the Haima-kútas¶¶, the Nishailing, *** the Kataka-sthalas†††, the Dashárnas,‡‡‡ the naked Hárikas,§§§ The Nishadas,|||||| the Kákulalakas, *

§§ The people of Tripura, see page 343 note *; but they are quite out of place here. 

|||| These seem to be the same as the Kiskindhakas; see page 342 notes §.

¶¶ The people of Homa-kúta. I have found mention of only one Hemankuta: it was a mountain or group of mountains in the Himalayas in the western part of Nepal (M.-Bh., Vana.-P., cx. 9968-87); but that does not seem appropriate here. 

*** See page 343 note ¶. These people are altogether out of place here. 

††† The people of Kataka, the modern Chuttack in Orissa. This is a modern name and is mentioned in the Dasha-kumára-c'harita (Story of Soma-datta). The name given to it by the Brahmans was Váránasi in emulation Benares. 

‡‡‡ See page 342 note †. These people are altogether out place here.

§§§ This name is not in the dictionary and I have not found it elsewhere. 

|||||| The Nishádas were an aboriginal race and are described as very black, dwarfish and short-limbed, with large mouth, jaws and ears with pendent nose, red eyes and copper coloured hair, and with a protuberant belly. Their name fancifully derived from the command nishida, "sit down,”given to the first of them who was created. (Hari-V., v. 306-10; and Mnir's Sanak Texts, II. 428.) They were specially a forest people, and were scattered all over Northern and Central India. The earliest references shew, they occupied the forest tracts throughout North India. In Ráma's time thing held the country all around Prayaga and apparently southwards also (Journal, R. A. S., 1895, page 237); but in the Pándavas' time They occupied the high lands of Málwa and Central India (M.-Bh., Sabhá-P., xxix. 1085; XXX. 1109 and 1170; and Ashvamedh.-P., lxxxiii, 2472-5) and still formed a kingdom (Udyoga-P., iii. 84; and xlvii. 1884). It would seem that, as the Aryans extended their conquests, the Nishádas were partly driven back into the hills and forests of Central India, and were partly subjugated and absorbed among the lowest classes of the population as appears from casual allusions (Ramáy., A'di-K, ii. 12; and M.-Bh., A'di-P., cxlviii; and Vana-P.,cxxx. 10538-9). They are also mentioned as being pearl-divers and seamen in an island which seems to be on the west coast (Hari-V., xcv. 5214 and 5233-9). They were looked upon as very degraded in later times, but at first their position was not despicable, for Ráma and Guha king of the Nishadas met as friends on equal terms (Ayodh.-K., xlvi. 20; xlvii. 9-12; and xcii. 3); and it seems Krishna's annt Shruta-devá married the king of the Nashádas (Hari.V., xxxv. 1930 and 1937-8). 

* I have not found this name elsewhere, nor is it in the dictionary. Perhaps it is to be connected with Shri-kákula, the modern Sreewacolum, a town 19 miles west of Masulipatam. It was founded by king Sumati of the Shátávahanas or Andhras, and was their first capital (Arch. Surv. of s. India by R. Sewell, I. 55; and Report on Amaravati, pp. 3 and 4). 

19. and the Parņa-shavaras,†- these all are in the right fore foot. 

† These were a tribe of Shavaras (see page 335 note*) who lived upon leaves; Once their name according to the dictionary; but a forest tribe would hardly live solely on leaves. Might it not more properly mean "the Shavaras who At leaves"? A girdle of leaves was the ordinary clothing of most of the aboriginal tribes; see Dalton's Ethnology, passim. They appear to be e modern Páns, a very low aboriginal caste, common in Orissa and the Eastern Circars. 

The three constellations A-shleshá, and Paitrya‡

‡ This must mean Magha, which comes between A-shleshá and Púrva Phalguni- a meaning not in the dictionary. 

20 and the First Phálgunis have their station in the right fore foot. Lanká, * and the Kálájinas,† the Shailikas‡, and the

* Rávaņa', capital in Ceylon. 

† This is given in the dictionary as the name of a people and analysed thus-kála-ajina, “These who went black antelope skins;” but I have not found the name alsewhere. 

‡ Perhaps the same as the S'hailúshas in canto lvii, verse 46.

21. Nikatas, § and Those who inhabit the Mahendra|| and Malaya¶ Mountains and the hill Durdura, ** and Those who dwell in the Karkotaka forest, †† the Bhrigu.

§ This name is not in the dictionary, and I have not met it elsewhere. 

|| See page 284, note †† and page 305, note §; yet these may be the mountains at C. Comorin, see Journal, R. A. S. 1894, p. 261. 

¶ See page 286 note *.

** See page 287 note †. 

†† Karkotaka was the name of the Nága king whom Nala saved from a forest fire (M.-Bh., Vana-P., lxvi); where that happened is not clear, bat probably it was somewhere in the middle or eastern part of the Satpurs range (see page 343 note ¶); can that region be intended here? Karkotaka is also stated in the dictionary to be the name of a barbarous tribe of low origin, but I have not met with them elsewhere. Perhaps this word, however, may be connected with the modern Karád, a town in the Satara District, Dear which are many Buddhist caves. Its ancient name was Karahákada or Karahákata according to inscriptions (Arch. Surv. of W. India by J. Bargess, Memo. No. 10, page 16, and Cunningham's Stupa of Bharhut pp. 131, 135 and 136), and it seems to be the same as Karaháțaka mentioned in the M.-Bh. (Sabha-P., XXX. 1173) and spoken of there as heretical, páshanda, no doubt because it was a Buddhist sanctuary as evidenced by its caves. See also Matsya P. xliii, 29 about Karkotaka, 

22. kac'c'has,‡‡ and the Konkanas,§§ and the Sarvas,|||| and the Abhiras ¶¶ who dwell on the banks of the river Veni,  *** the Avantis,* the Dása-puras,† and the Akanin‡ people.

‡‡ See page 339 note **.

§§ Or, more correctly, Konkaņas. They are the inhabitants of the modern Konkan, the Marathi-speaking lowland strip between the Western Ghats and the sea, from about Bombay southward to Goa. The Hari-Vamsha says king Sagara degraded these people (xiv, 784). 

|||| These people are not mentioned in the dictionary and I have not met with them elsewhere. Perhaps the reading should be the Sarpas, i.e., Nágas,”or the S'hararas who are named in M.-Bb. (Bhishma-P., I, 2084 unless this be a mistake for Shavaras.) 

¶¶ See page 312 note †.

*** This is no doubt the same as Venya, the name of two rivers in the Dekhan; see canto lvii, verses 24 and 26. Either river is admissible in this passage, but the Wain-ganga is meant more probably, because it flows through territory oocupied by aboriginal tribes. 

*See page 340 note § and page 344 note §.

† Or, better, Dasha-puras, the people of Dasha-pura. This was the capital of king Ranti-dern (Megha-D., I. 46-48), and seems from the context there to have been situated on or near the R. Chambal in its lower portion. But he two accounts of Ranti-deva (M.-Bh., Drona-P., lxvii; and Shánti-P., xxix. 1013-22) describe him as exercising boundless hospitality chiefly with animal food, and fancifully explain the origin of the river, C'harman.vatí, as the juices from the piles of the hides of the slanghtered animals; this suggests that he reigned along the upper portion of the river. 

‡ Or A'kanin. Neither is in the dictionary, and I have not found them elsewhere.  

23. the Mahá-ráshţras§, and Karņátas ||, the Gonarddhas¶, C'hitra-kúțakas**, the C'holas ††, and the Kolagiras‡‡,

§ see page 333 note †.

|| The Chanarese. Karņáta properly comprises the south-west portion of the Nizam's Dominions, and all the country west of that as far as the Western Ghats, and south of that as far as the Nilgiris. It did not include any part of the country below the Ghats, but its application has been greatly distorted by the Mohammedane and English. The name is probably derived from two Dravidian words meaning “black country,”because of the "black cotton-soil”of the plateau of the Southern Dekhan (Caldwell, Grammar of the Dravidian Languages, 34 and 35; and Planter's Imp. Gaz, of fidia, Art. Karnátik). The Karnatakas are mentioned in the Bhishma-P. 18(1x. 366). 

¶ Gonarda is given in the dictionary as the name of a people in the Dekhan, but I have not found either form elsewhere. Goa is said to have had "large number of names in ancient times; but this does not appear to have been one of them (Imp. Gaz. of India, Art. Goa). 

** The people of C'hitra.kúta; it appears to have been the range of hills (comprising the modern mount Chitrakut) extending from south of Allahabad to about Panna near the R. Ken (see Journal, R. A. S., 1894, p. 239); but these people are very much out of place here.

†† See page 331 note ¶,

‡‡ This name does not seem to be connected with the Kolas who are mentioned ia verse 25. The Kolagiras are no doubt the same as the Kolvagireyas, who are placed in, South India in the description of Arjuna's following the sacrificial horse (Ashva-medh..P., lxxxiii, 2475-7); and they would presum. ably be the inhabitants of Kolagiri, which is placed in South India in the account of Sahadeva's conquests thero, aud which appears to fave been a extensive rogion for the whole of it is spokon of (Sabhá-P., xxx, 1171). Kola. giri may mean "the bills belonging to The Kols,”but the Kols scom to be intended by the Kolas in vorso 26. Kolagira may bo compared with Kollwu. the ancient name of Coorg, which incang 'stoep mountains (Imp. Gaz of India, Art. Coorg), and might therefore tavo led to the modification of the final part of the name to agroo with The Sanskrit giri; but see pago 306 note t. The namo Kolagira somewhat resomblos the Golángulas of canto lyii, vous 46; and Gutángula might bo a corruption of Kodungalúr, which is the modern town Cranganore, 18 milos north of Cochin. It had a good harbour in early times, and was a capital town in the 4th century A.D. Syrian Chris tiang wero ostablished thero bofore the oth contory, and the Jews had a Bottlement there which was probably still earlior. It is considerod of yeut Banctity by both Christians and lintas (11np. Gaz, of Indin, Art. Ko dangalor)  

the people who wear matted hair* in Krauñc'ha-dvipa,†  

* Jatá-dhara; the dictionary gives it as a proper name. Jațá also meana "long tresses of hair twisted or braided to other, and coiled in a knot over the head as to project like a horn from the forehead, or at other times allowed to fall carelessly over The back anıl shoulders,”

† This was no doubt the county of which Kraunc'ha-pura was the capital, for dvipa appears to have had the meaning of "land enclosed between two rivers,”the modern doab; cf. Shakala-dvipa, the doab in which Shakala (see page 315 note ‡) was situated, and the Seven dvipas all in North India (Sabhi-P., xxv. 998-9), The Hari-vamsha says Sárasa, one of Yadu's sons, founded Krauñc'ha-pura in the South region in a district where the soil was copper-coloured and champaka and aśhoka trees abounded, and his country was known as Vana-vási or Vana-vásin (xcv. 5213 and 5231-3); ant also that that town was near the Sahya Mts, and was situated appa- rently south of a river Khatvángi and north of Gomanta hill (xcvi. 6323-40) If Gomanta was the modern Goa, these indications agree fairly well with the Krauñc'hálaya forest mentioned in the Rámáy. (Aran.-K., ixxiv. 7), which appears to have been situated between the Godavari and Bhima rivers (Journal, R. A. 8., 1894, page 250). But the town Bana-vási or Banawasi which was a city of note in early times, is in the North kanara district, on the R. Warda (tributary of the Tungabhadra) 14 miles from Sirsi, in lat 14° 33' N., long. 75° 5' E. (Imp. Gaz. of India, Art. (Banavasi; Arch Surv, of W. India, No. 10, pp. 60 note and 100); and this is south of Goa. This was the country of the Vana-vásakas (see page 333 note*). 

24. the people who dwell by the Káverí and on mount Rishyamúka,* and Those who are callent Násikyas,† and Those who wander by the borders of the Shankha and Sukti‡ and other hills and of the Vaidurya mountains,§ 

* See page 289 note ‡.

† These are', no doubt, the people of Nasik; see page 339 note ||.

‡ The text is Shankha-sukty-adi-vaidúrya-shaila, which may be so rendered as to make Shankha and Sukti two of the hills which composu the Vaidurya that I have not met with them elsewhere, and neither is in the dictionary as the name of a bill. Sukti can hardly be an error for the Shakti-mat range (see page 306 note §). 

§ This is the Satpura range, for The Pándavas in their pilgrimage went from Vidarbha and the R. Payoshni (the Purna and Tapti, see page 299 note †), across these mountains, to the R. Narmadá (Vana-P, cxx, and cxxi). This range was place in the Southern region (ibid., lxxxviii 8359-61), and also apparently, as Vaidúrya-shikhara, in the Western region (ibid., lxxxix 8359-61); and in the former of these two passages it is called mani-maya.

25. and the Váric'haras, || The Kolas,¶ Those who inhabit Charmapatta,** the Gana-váhyas,†† the Paras,‡‡ Those who

|| I have not found this name elsewhere, nor is it in the dictionary. 

¶ See page 331 note ¶, but the passages cited there with reference to this people appear to refer to the Kolagiras; see payo 363 note ‡‡. The Kols are a collection of aboriginal tribes, who are said to have dwelt in Behar in ancient times, but who now inhabit the mountainous districts and plateaux of C'hutia Nagpur and are to be found to a smaller extent in the Tributary States of Orissa and in some districts of the Central Provinces (Imp. Gaz. of India, Art, Kol). 

** This is not in the dictionary and I have not met it elsewhere. Is it to be identified with Salem in Madras? 

†† I have not met this elsewhere. Does it refer to the Ganapati dynasty which flourished on the eastern coast during the 13th cent A.D.? 

‡‡ This is not in the dictionary and I have not sound it elsewhere.

26. have their dwellings in Krishná-dvipa,§§ and the peoples who live by the surya hill|||| and the Kumuda hill,¶¶

§§ I have not met this name elsewhere, but it obviously refers to the R. Krishná or Kistna, and probably means one of the doabs (see page 364 note †) beside that river, either between the Kistna and Bhíma or between thee Kistna and Tungabhadra. 

|||| I have not met this name elsewhere.

¶¶ I have not found this name elsewhere. Comparing the various readings, it seems to have some connexion with the Kusumas of canto lvii verse. see page 332 note ‡. 

the Aukhávanas, * and the Pishikas,† and These who are called

* This is not in the dictionary, and I have not found it elsewhere. Perhaps it is to be connected with the Okhalakiyas mentioned in Arch. Surs, of W. India, no. 10, pp. 34-35. 

† Or as the text may be read, Sapishikas. Pishika is in the dictionary, but I have not met with either name elsewhere.  

27. Karma-náyakas,‡ and These who are called the Southern Kaurushas,§ the Rishikas,|| the Tápasiashramas, ¶ The Rishabhas,** and the Simhalas,††  and These who inhabit 

‡ I have not found this name elsewhere and it is not in the dictionary. Perhaps the roading should be Kambu-ndyakas or Kombu-náyakas, and mean the people of Coorg. "According to tradition, Coorg was at this period (16th century A.D.P) divided into 12 kombus or districts, each ruled by an independent chieftain, called a nayak”(Imp, Gaz. of India, Art. Coorg), The similarity of the names is very remarkable. 

§ This name is not in The dictionary and I have not met with it elsewhere Perhaps it should be Kárushas (see page 341 note †), and the people intended are a southern branch of that nation. 

|| These are the people mentioned in the Rámáy. (Kishk -K., xli. 16) and M.-Bh. (Karņa-P., viii. 237) and Hari-Vamsha (cxix. 6724-6). There was also & river called the Rishika (M.-Bh., Vana-P., xii. 493) which may be connected with the same people. I have found no further data for fixing their position. see page 332 note †; the Mushikas mentioned there may perhaps be the people dwelling on the R. Musi, the tributary of the Kistna un which Haidarabad stands (Imp. Gaz. of India, Art, Kistna). 

¶ I have not met this name elsewhere nor is it in the dictionary. Perhaps it refers to the descendants of ascetics, see page 339 note †. 

** These are, no doubt, the inhabitants of Rishabha-parvata mentioned in the M.-Bh. (Vana-P., 1xxxv. 8163-4) and placed there between Shri-parvata and the Káveri. Shri-parvata is on the Kistna in the Karnul district (see page 290, note ‡). The Rishabha hills are therefore probably the southern portion of the Eastern Ghats, but none of the ranges thero appears to have any name resembling this. 

†† The people of Ceylon. They are named in the M.-Bh.; it is said the Simbala king attended Yudhishthira's Rája-súya sacrifice (Sabhá.P., xxxiii 1271; and Vana-P., li. 1989); and the Simhalas brought to him presents lapis lazuli, which is the essence of the sea (samudra-sára), and abundance pearls and elephants' housings (Sabha-P., li. 1893-4). They are also named fighting on the Kauravas' side in the great war (Drobna-P., xx. 798). This name is not I believe given to Ceylon in the Rámáy, but the name make is given to a terrible female Rákshasa who dwelt in the middle of the sea between India and Ceylon, and whom Hanúmán killed as he leapt across to the island (Kishk.-K., xli. 38; and Sund.-K., viii. 5-13).  

28. Kánc'hi*, the Tilangas, † and the peoples who dwell in Kunjara-dari ‡ and Kac'c'ha, § and Támra-parņi, ||--such is the Tortoise's right flank.

* This is Káñc'hí-puram or Káñchi-varam, the modern Chonjevaram, about 37 miles south-west of Madras. It is not, I believe, mentioned in the Rámáy, or M.-Bh., unless the Kúñc'hyas who are named as fighting in the great war (Kurna-P., xii, 459) are the people of this town, but the proper reading there should probably be Káshyas, the people of Kášhi or Benares. Chonjevaram, nevertheless, is a place of special sanctity, and is one of the seven holy cities of India. Hwen Thsang speaks of it in the 7th century A.D. as the capital of Drávida. It was then a great Buddhist centre, but about the 8th century began & Jain epoch, and that was succeeded by a period of Hindu predominance (Imp. Gaz. of India, Art. Chonjevaram). 

† This form is not in the dictionary; but it is no doubt the same as Tailanga or Tri-linya, that is Telinga, the modern Telugu country. It coincided more or less with the ancient kingdom of Andhra (see page 337 note §). I have not found this name in any shape in the Rámáy, or M.-Bh.; Andhra is the same which occurs in those books. 

‡ This probably means "the valleys of the Kuñjara hills,”and the reference may be to mount Kunjara, which is mentioned in the Rámáy, as situated in the South, but not in a clear manner (Kishk.-K., xli. 50). I have not met the name elsewhere, but as this place is joined with Kac'c'ha in one compound (see next note) it nay mean part of the Travancore hills, Kunjara-darí is given in the dictionary as the name of a place. 

§ This is Kochchi, the modern Cochin, in Travancore. It is not I believe mentioned in the Rámáy, or M.-Bh., except once in the latter book in the account of Sahadeva's conquests in the South (Sabhi-P., xxx. 1170). Both Christians aud Jews are said to have settled here early in the Christian era, and they were firmly established here by the 8th century. 

|| This is the name of the modern river Chittar in the extreme South (See page 303, note ‡‡), and also of the district near it. It appears, Moreover, to be the name of a hill in the extreme South (Bhishma-P., vi. 252). It is also the name of a town in Ceylon, after which the name was extended to he whole island (dictionary). The island seems to be meant by the words Tamrahvaya dvipa in the M.-Bh (Sabhá-P., xxx 1172). 

29.    And The constellations, the Last Phálgunís, Hastá and C'hitrá are in the Tortoise's right flank. 

30. And next is the outer foot.* The Kambojas,† and Pahlavas,‡ and the Badavá-mukhas,§ and the Sindhus || and Sauvíras,¶

* Váhya-pádas; the right hind foot is meant as is stated expressly verse 33, but (because perhaps this word is vague) the names that follows sadly confused and belong to all regions in the west and north-west. 

† See page 318, note §; they are out of place here. 

‡ See page 314, note *; these also are out of place.

§ This should perhaps be connected with Badavá, a tírtha appareutly: Kashmir (M..Bh., Vana-P., 1xxxii. 5034–42). A river of the same name mentioned (id., ccxxi. 14232), but that seems from its context to be rather South India. Badavá-mukha (which meang 'submarine fire'), may also mean "having faces like mares"; and a people called Ashva-yukhas are mentioned in Matsya Purána, cxx. 58, us dwelling north of the Himalayas: see also verse 43 below. 

|| see page 315, note *; they are hardly in place here. 

¶ See page 315, note †; These are out of place here,

31. the Anartas,**the Vanitá-mukhas,†† the Drávanas,‡‡ the Sárgigas,§§ the Shúdras,|||| the Karna-prádheyas¶¶ and Varvaras, * the Kirátas,† the Páradas, ‡ the

** See paye 340 note §. The name is derived from an eponymous king A'narta, who was the son of Sharyáti one of the sons of Manu Vaivasvata (Hari-V., X. 613 and 642-9). 

†† “These who have faces like women.” I have not met this name else where. It seems, however, to be a proper name and not an adjective. 

‡‡ This as a name is not in the dictionary, and I have not found it else where. 

§§ Or "and the Argigas or Argigas,”as the text may be read. These names are not in the dictionary and I have not met with them elsewhere Perhaps The correct reading should be Sháryatas. They were a tribe, so-called from their chief Sharyáta. The Mánava, who settled down near where the rishi C'hyavain dwelt, und gare his daughter Su-kanya to The rishi to appease hi wrath (Suta-P. Bróla, IV. i. 5). He is called Sarpáti in the M.-Bh. (Vana-P., cxxi, 10312; and cxxii.) where the same story is told rather differently, and also in the Hari-Vamsha, where he is said to be n son of Manu and progenitor of Anarta and the kings of Anarta (x. 613, and 642-9). from all these pike sages it appears The Súryútas were in the West, in Gujarat and Chyavana as a Bhárgava is always placed in the West, near the mouths of the Narbada am Tapti. But perhaps the most probable reading is Bhárghavas; they were The West (see page 310, note †).

|||| See page 313 note ‡. 

¶¶ This name is not in the dictionary and I have not found it elsewhere It can have nothing to do with Kurna one of the heroes of the M.-Bh.,for he reigned in Anga in the East. Pradheya means a descendant of Prádhá, one Daksha's daughters, and that also is inadmissible. It suggests Radheya, which was a metronymic of Karna, but that is equally unsuitable. It seems before The words must be taken as a whole forming one name, and then it suggests comparison with Karna-právara which would be the same as Karna. pravarana (see page 346, note †). 

*See page 319, note *. This word is compounded with the preceding name, it hardly seems to be in place here. 

† See page 322, note ||; They seem to be out of place here, unless any kiratas inhabited the southern part of the Aravalli hills or the extreme western part of the Vindhya mountains, and that seems improbable. See also Adhama-kairátus in verse 44 below, and Kirátas are mentioned aguin in verse 50. 

‡ see page 317, note *; they seem to be out of place here.

32. Pandyas§ and the Páraśhavas,|| the Kalas,¶ the Dhúrtakas,** the Haimagirikas,†† the Sindhu-kálaka vairatas,* the Sauráshtras,† and the Daradas, ‡ and the  

§ These people are out of place here; see page 331, note §; they should properly in the right flank. 

|| I have not met this name elsewhere; but, so doubt, it denotes some people, who claimed descent from Puraśhu-Ráma and who would Therefore be somewhere on the western coast between Bombay and the Narmada; see page 310, note †. It is said there was a dynasty of Párashava kings after the great Paurava line came to an end (Matsya Purána, 1. 73-76) but it does not appear where. 

¶ This is not in the dictionary, and I have not met it elsewhere. It suggests a connexion with the Kalibalas of canto lvii, verse 40; but Kala also means, "emitting a low or inarticulate sound,”and it was an old fable that people existed, who could not speak articulately, but hissed like serpents, see Mandeville's Travels, chap. xviii. and xix. Kala occurs again in verse 30. 

** I have not found this elsewhere as the name of a poople. The word however means "a rogue”and may be an adjective to Haima-girikas. 

†† The people of Hema-giri. This is not given as the name of a place in the dictionary, but it may be a synonym for Hema-kúta or Hema-shringa. It is said in the M-Bh. the latter is the portion of Himavat from which the Ganges issued formerly (Adi-P, clxx. 6454-5), and Hiranya-shringa is probably the same (Bhishma-P., vi. 237). Hema-kúta was near the rivers Nandá and Apara-nanda and between the sources of the Ganges and Kaushiki (Vana-P., cx. 9968-87) and it is alluded to in other passages, but they are not clear (e.g., id., clxxxix. 12917; Bhishma.P., vi. 198, 202, 236 and 246). The last of these passages says the Guhyakas dwell on Hema-kúta. The Matsya Purana says Hema-shringa is south-east of Kailása, and the R. Lanhitya, or Brahma putra, rises at its foot (cxx. 10-12), and that two rivers rise in Hema-kúta , which flow into the eastern and western seas (ibid., 61-5). 

* This seems to bo erroneous, yet it is not easy to suggest an amendment 'The first part, no doubt, refers to the R. Sindhu and the Sindhu people but the latter part appears unintelligible. Perhaps the reading should be Sindhu kula-suvirakah or Sindhnvásh c'ha suvirakáh meaning the Sindhus and the Suviras (see page 313, notes* and †), but these two people have been mentioned already in verse 30. 

† The people of Surashtra; see page 310, note ‡.

‡ see page 318, note ||. They are quite out of place here.  

33. Drávidas, § the Mahárņavas ||-- these peoples are situated 

the right hind foot. 

§ The Drávidas are often alluded to in The M.-Bh. (e.g., Sabha.P, xxxiii 1271; Vana-P., li. 1988; Karna-P., xii. 454; &c.), but are not mentioned in the Rámáy., I believe, except in the geographical canto (xli, 18). They are sometimes closely connected with the Pándyas (Sabhá-P., xxx, 1174), but the name was applied in a general way to denote the southern branches of the rate now classed the Dravidian, and it is the same as Tamil (Caldwell's Grammar of the Dravidian Languages, pp. 12-15). Their territory included the sea coast in early times (Vana.P., cxviii. 10217). It is also said they were kshattriyas and became degraded from the absence of brahmans and the extinction of sacred rites (Anušhás.-P., xxxiii. 2104.5; Manu, x. 43-44). 

||I have not met this name elsewhere. It means "dwelling by the ocean,”and is probably an opithet of Drávidas, for they bordered on the sea mentioned in the last note.

And the Svátis, ¶ Vishákhá and Maitra** are the three corresponding constellations.

¶ The plural scems peculiar.

** Or Anu-rádha. 

34 The hill: Máni-megha,†† and Kshurádri,‡‡ and Khañjana,§§ and Asta-giri;* the Aparántika people,† and Haihayas, ‡  

†† I have not met this elsewhere. It may be the same as Mt. Mani-mat (Drona-P., lxxx. 2843); which appears to be also intended in Vana-P., lxxxii, 5043, and if so would denote the range of bills enclosing Kashmir on the south, according to the context. It may also be the same as the "jewelled mountain Su-megha”mentioned in the Rámáy, (Kishk.-K., xliii. 40).

‡‡ This is not in the dictionary, and I have not found it elsewhere 

§§ This is not in dictionary as the name of a mountain not found it elsewhere.  

*This does not appear to be the name of any particular mountains, but rather denoted in a vague way mountains in the west behind which the sun sets. It is mentioned in the Rámay. as Asta-giri (Kishk.-K., xxxvii. 22), and as Asta-parvata (id., xliii. 54). 

† See note to Aparántas, page 313, note †. This half line Aparántiká Haihayashcha is a syllable too long; it would be better to read either Aparántá or omit The c'ha.

‡ The Haihayas were a famous race, the descendants of an eponymous king Haiyaha, who is said to have been a grandson or great-grandson of Yadu, the eldest son of Yuyáti (Hari.V., xxxiii. 1843-4; and Matsya Puráņa, xliii 4-8. Yadu is said to have been king of the north-east region (Hari.V., xxx. 1604, 1618), but the references to the earliest movements of the Haihayas are hardly consistent. Mahish-mat, who was fourth in descent from Haihaya is said to have founded the city Máhish-matí on the Narmadá (see page 333, note ‡; and id., xxxiii. 1846-7), and his son Bhadra-shrenya is said to have ruined in Kášhi or Benares, which the Vítahavya branch of the Haihayas bud previously conquered from its king Haryashva, but Haryashva's grandson Divodasa defeated them and regained his capital (M.-Bh., Anushás.P. xxx 1949-62; Hari-V., xxix. 1541-6; and xxxii 1736-40). The great king Arjuna Kártavírya, who was ninth in descent (Hari-V., xxxiii 1850-90; and Matsya P, xliii. 13-45), reigned in Anúpa and on the Narmadá and had the great conflict with Ráma Jámadagnys, which ended in the overthrow of the Haihayas (M.-Bh., Vann-P', cxvi. 10189 -- cxvii. 10204; and Shánti-P., xlix 1750-70; and pages 333 note *, and 344 note *). The Haihayas and Tala janghas in alliance with Shakas, Yavanas, Kámbojas and Pahlavas are said to have driven Baihu king of Ayodhyá out of his realm, but his son sagara drove them out and recovered The kingdom (Vana-P., cvi. 8831-2; and Hari:-V, xiii 760-xiv 783).

The Haihaya race comprised the following tribes, Vitihotras (or Vítahavyas?), Sháryátas, Bhojas, Avantis, Taundikeras (or Kundikeras), and Telajanghas; the Bharatas, Sujátyus and Yádavas are added, and the Shurasenas, Anartas and C’hedis also appear to bavo sprang from them (Hari-V., xxxiv. 1892-6; and Matsya-P., xliii. 46-49). Comparing the territories occupied by these tribes, it appears The Haihaya race dominated nearly all he region south of the Jumna and Aravalli hills as far as The valley of the Tapti inclusive of Gujarat in ancient times (see pages 333 note ‡, 335 note §, 340 note §, 342 note ‡, 344 all the notes, 351 note **, 352 note *, and 368 note §§); and Cunningham says that two great Haihaya States in later dies had their capitals at Manipur in Mahá Kosala (or Chhattisgarh) and at Tipura (or Tewar) on the Narbada (Arch. Surv. Repts., IX. 54-57). 

35. the S'hantikas,* Viprashastakas,† the Kokankaņas,‡ Panc'hdakas,§ the Vamanas,|| and the Avaras,¶ the Tárakshuras,**  the Angatakas, * the Sharkaras,† the S'hálma-veshmakas,

* I have not met this elsewhere, and it is not in the dictionary as the name of a people. It may be the same as the Shásikas (M.-Bh., Bhishma-P., ix. 354 perhaps the Shushakas in Vana-P., ccliii. 15257 are the same); or the reading may be Shákala, the people of S'hákala, the capital of Madra (see page 315, note, ‡). 

† This is not in the dictionary and I have not met it elsewhere. It appear to be a proper name and not an adjective. 

‡ This is not in the dictionary and I have not found it elsewhere. Perhaps the reading should be Kokanadas, a people in the north-west classed witte the Trigartas and Darvas (M.-Bh, Sabhá-P., xxvi. 1026', or Kokarakas who seem to be the same (Bhishma-P., ix. 369). 

§ This is given in the dictionary as the name of a people, but I have not met it elsewhere. Perhaps a better reading would be Panc'hadakas or Panc'hanadas,'“the people living beside the R. Panc'hanada,”which appears to be the single stream formed by the confluence of the five rivers of the Panjab (M.-Bh., Vana-P., lxxxii. 5025; Bhishma-P., lvi. 2406; and dictionary); but this name seems to be also applied to the five rivers collectively (Vana.P, ccxxi 14229), and to the country watered by These five rivers (Sabhá.P, xxxi, 1193; Udyoga-P., iii 82; and xviii. 596-601; Karna-P., xlv. 2100 and 2110; &c.; Hari-V., xcii. 5018; and Rámáy., Kishk.-K., xliii. 21), and to the inbabitants of it (Bhishma-P., lvi. 2406; and Karņa-P., xlv. 2086): see also Lassen's map (Ind Alt), 

|| This is given in the dictionary as the name of a people, but I have not found it elsewhere. Perhaps a better reading would be Vánavas, who are mentioned in the M.-Bh. (Vana-P., ix 362), or Vanayavas. There was s district called Vanayu or Vanaya, which appears to have been situated in the north-west, and which was famons for its breed of horses M..Bh., Bhishma P., xci. 3974; Drona-P., cxxi 4831; Karņa.P, vii 200; and Rámáy., Adi.k., vi 24). It appears to be the modern Bunnu in the north-west of the Panjab. 

¶ This is not given as the name of a people, and the word means, “low;”and "western”This name may be compared with Aparas, a people mentioned in the Rámáy. (Kishk.-K., xliii 23); and see page 813, note † and Aparántikas in verse 34. But a better reading for the text hy-avarás is perhaps Varvarás; See page 319, note * and page 369, note *. 

** This is not in the dictionary, nad I have not met with it elsewhere; but Tarakshuti and Tárakshiti are given as the name of a district to the west of Madhya-deśha. There was algo a kingdom called Turushka in later times (Arch. Surv, of W. India, Memo. No. 10, p. 7). The Turashkas are the Turks, and their country Turkestan. A people called Tárkshyas are mentioned in M.-Bh., Sabhá.P., li, 1871. 

*I have not found this elsowhere, and it is not in the dictionary. A were called Anga-loka is assigned to the west in the Rámáy. (Kishk.-K., xliii. 8)  and Angas and Anga-lokyas are mentioned to the north of India in the Matsya Puráňa (cxx. 44 and 45). 

† This is not in the dictionary, and I have not found it elsewhere. A riser Sharkarávartá is mentioned (Bhagavata Purána.V., xix. 17), but appears to be in the south. A great house-holder and theologian Jana Sharkarakshya is alluded to (C'hándogya-Up. V., xi, 1). Perhaps The reading may be Shakalas, the people of Shákala the capital of Madra (see page 315, note I). 

‡ This is not in the dictionary, and I have not found it elsewhere. It suggests shala-veshmakas, "Those who live in houses with spacious rooms,”and it may be an adjective to Shurkarus. Perhaps we should read Shálvas as the first part of The word (see page 349, note §) but, if so, the latter part seems unrecognizable. 

36. the Guru-svaras,§ the Phalgunakas,|| and the people who dwell by the river Veņu-mati,¶ and the Phalgu Lukas,** the Ghoras,†† and the Guruhas,‡‡ and the Kalas,* the Ekekshaņas† the Váji-keśhas,‡ the Dirgha.  

§ I have not met with this elsewhere, and it is not in the dictionary, It may be an adjective, “deep-voiced,”describing the Phalgunakus. Perhaps the reading should be Gurjaras They appear to have been settled in the Panjab or Upper Sindh, and to have been driven out by the Bálas about 500 A.D., and pushed gradually southward, till at length they occupied the country around the peninsula of Kathiwar, hence called Gujarat after them Cunningham, Arch. Surv Repts., Il 64-72). Or perhaps the reading might be Gurusthala; a river Guru-nadi is mentioned in the west region, but without data to identify it (Hari.V., clxviii. 9516-8), 

|| Or better, Phalgunakas. I have not met with it elsewhere, a similar name Phalgulukas occurs just below. 

¶ This is not in the dictionary, and I have not met with it elsewhere. It occurs again in verse 39. A poople called Venikus are mentioned in the M.-Bh. (Bhishma-P', li. 2097). 

** This resembles Phalgunakas above. I have not found it elsewhere. A mountain called Phena-giri or Phala-giri is mentioned in the Rámáy. as situated in the west near the mouth of the Indus (Kishk.-K., xliii. 13-17, and Annotations). 

†† These are no doubt the same as the Ghorakas mentioned in the M.-Bh., Sabha-P, li 1870; but I have not found any data to fix their position. 

‡‡ I have not met this elsewhere, but it is stated in the dictionary to be the name of a people in Madhya-desha, and the word in also written Guduha, Gulaha and Guluha 

* This has occurred before in verse 31, 

† "The one-eyed.” It was an old belief that such people existent. Men with only one eye in their forehead”are mentioned in the M.-Bh. (Sabhá-P 1. 1837), the Cyclopes are famous in Greek and Latin literature; and a one-eyed rice is spoken of an dwelling somewhere in the Indian Ocean be Mandeville (Travels, Chip XIX). 

‡ I “These who have hair or manes, like horses.”I have met no such name elsewhere, except that the synonymous name Ashva-keśhas occurs in the next line of this verse. Neither is it in the dictionary. 

37. grívas,§ and the C'húlikas,|| and the Aśhva-keshas,¶  these peoples are situated in the Tortoise's tail.

§ "The long-necks,” I have met no such name elsewhere. 

|| This name is the same as the Chulikas mentioned in canto lvii verse 40, but the position does not quite agree; these are in the west and the others in the north. A people Vintha-c'hulakas are named in The Bhishma-P list (ix, 369) and appear to be in the north A dynasty of kings called C'húlika is said to have reigned after the great Paurava fine came to an end (Matsya Purana, 1. 73-76). 

¶ "These who have hair, or manes, like horses.”It is the same as Váji-keshas mentioned above. 

38. And so situated also are the three constellations Aindra.** Mula, and Purvá Ashadha. 

** For Aindra-mulam read Aindra mulam. Aindra is the same as Jyeshtha 

The Mandavyas,†† and C'handakháras,‡‡ and Ashvakalanatas,§§ 

†† They are mentioned again in verse 46. They may be a tribe which claimed descent from the rishi Mandarya, to whom Janaka king of Videha: is said to have sung a song (M.-Bh, Shanti-P., cclxxvii), and whose hermitage is alluded to, As situated somewhere perhaps between Oudh and North Behar (Udyogi-P., clxxxvii. 7356); bnt Mándavya-pura is said in the dictionary to be situated on the R Godavari. A people called Mandikas are mentioned in the M.-Bh.. (Vana-P., ccliii. 15243). The Vimándavyas are named in verse 6 above 

‡‡ If I have not met this name elsewhere, nor is it in the dictionary; but it suggests Kandahar, and The position agrees. A people C'harma-khandikas are mentioned in canto lvii. verse 36. 

§§ This seems a compound. The first part appears to be the Ashvakas they are mentioned in the M. - Bh. (Bhishma-P., ix. 351), and are placed in the north-west and identified with the Aspasii and Assakani by Lassen (Ind. Alt., Map). The latter part however is very doubtful. A people Lalitthas are mentioned in the M.-Bh. (Drona-P., xvii. 692) and appear from the context to have been a worth-western race. 

39. and and the Kunyatáladahas,* the Strí-váhyas,† and the Bálikas,‡ and the Nri-simhas § who dwell on the Veņumati||

* This appears to mean the same people as the Kunyalágunas of the Bhishma-P. list. (ix, 360). It seems to be a compound, but the component names are very uncertain. The latter part may be Ludukas; they are mentioned in the M-Bh. (Bhishma-P., 1. 2083), Though there are no data to identify them: Beats Ladaha is given in the dictionary as the name of a people. As regards the first part kunapa and Kunaha are given in the dictionary as the name of a people; and Kulatthas are mentioned in the M - Bh. Bhishma-P., 373) and Matsya Puráņa (cxx. 44) as a people to the north of India. A country Koluka is placed in the west in the Rámáy., and Kolúta seems to another name for it (Kishk.-K., xliii. 8, and Annotations). A country Kuluta is also mentioned in the M -Bh, (Karna-P, xii. 475 and 485).

 † I have not met this elsewhere, and it is not in the dictionary. It may was happy mean "These who live apart from women;”but the reading is more probably Stri-rajya. This was The name of a country and people, mentioned in the M.-Bh. and situated apparently north of the Himalayas, near the Húnas and Tangañas (Vana-P., li. 1991; and Shanti-P, iv. 114) Stri-loka is mentioned apparently as a place north-west of India in an alternative rending to Rámáy, Kishk - K., xliii. 20 (Gorresio's Edition, Annotations). 

‡ This is not in the dictionary, and I have not found it elsewhere. The reading should probably be Báhlikas or Váhlikas, see page 311, note*. 

§ “The men-lions. I have not met this elsewhere, and it is not in the dictionary as the name of a people. 

|| This is not in the dictionary and I have not found any river of this name in the north-west. It has been mentioned in verse 36 above. 

40. and the other people who dwell in Valáva ¶, and the Dharma-baddhas,** the Alukas,†† the people who occupy Uru-karma #mathese pooples are in the Tortvise's left hindo foot,  

¶ Valava-stha; this might also be read as Vala† avastha. I have not met either word elsewhere. A town or river Balaka is mentioned in the M.-Bh. as situated in North India (Anushás.-P., xxv. 1706). 

** “Those who are firmly attached to the Law; or perhaps Dharma-buddha, “those who are enlightened in the law.' It seems to be an adjective ratlher than a proper name, and may qualify Alúkas. I have not met with it elsewhere as a proper name, and the nearest resemblance to it is Bahu-badha of the Bhishma-P. list (ix. 362); see page 317, note §. The Madhumattas of the same list (ix 360) are probably the same people. 

†† This is not in the dictionary, and I have not found it elsewhere. The people intended are no doubt the Ulukas, and the text should read tatholúka instead of tathalúká. For the Ulúkas see page 346, note †.

* I have not met this elsewhere and it is not in the dictionary. It is perhaps to be connected with the Urnas; see page 324, note †. A people called Urdamarus are placed in the north in the Matsya Puráņa (cxx. 48). 

† For párshve read pashc'he? 

‡ This verse closes with the word bhágure; it is not in the dictionary and seems to be erroneous. Should the reading be bhásure, “brilliant,”an epithet to Ashadha and Shravaņá? 

41. Where also A'shadha and Shravaņá and Dhanishthá are situated. 

The mountains Kailása, § and Hima-vat, Dhanush-mat, || and

§This mountain is of course constantly mentioned throughout Sanskrit literature, and the references indicate that it was on the north of the middle portion of the Himalaya range. The name is given in modern maps to the range of mountains which is situated immediately north of the Mánasa lakes, and in which the Indus rises. 

|| This is given in the dictionary, but I have not met with it elsewhere It may perhaps refer to Himavat; see canto lvii verse 59, where the range is compared to a bow in shape. 

42 Vasu-mat, ¶ the Krauñćhas, ** and the Kurus †† and Vakas,‡‡ and the people who are called Kshudra-víņas,* the Rasálayas,† and the Kaikeyas, ‡ the Bhoga-prasthas, § and the Yámunas, ||  

¶ I have not found this elsewhere and it is not in the dictionary as the name of a hill. It may perhaps mean "abounding in wealth”and qualify Himavat. 

** These are no doubt the people who dwell near the Krauñc'ha group of mountains. This group is called the son of Maináka, which is called the son of Himavat, and therefore appears to have been a portion of the Maináka mountains in the great Himavat mountain system (Hari-V., xviii. 941-2). It is mentioned in the Rámáy. as having lake Mánasa on its summit with Maináka lying beyond (Kishk.-K., xliv. 32-37); but in the Megha-Duta Kraunc'ha is placed south of that lake, and there is said to be a page through it leading to the lake (1. 58 and 59 with commentary). The pass must apparently be the valley of the source of the Surjn or Ghogra, and the Kraunc'ha mountains would therefore be the portion of the Himalaya chain bounding Nepal at the extreme north-west. 

†† These must be the Uttara Kurus, see page 345, note §. The Kurus Madhya-deśha have been mentioned in verse 9 above. 

‡‡ These are mentioned in the dictionary, but I have not found the elsewhere. A people called Varvas are alluded to in the Matsya Purana (cxx, 47). 

* Those who have small later.” This is not in the dictionary and I have not met with it elsewhere. A people called Kshudrakas are montioned in the M. Bh., (Karna-P., v. 137); they lived in north India and are generally named conjunction with the Málavas (Sabhá. P., li. 1871; Bhishma-P., li. 2106; lxxxviii. 3853; Drona-P, lxx. 2435), and are said to be the Greek Oxydrachi. 

† I have not found this elsewhere. It may mean "These who dwell near the river Rasá”which is mentioned in the Rig-V. (x 75, 6). I have met such no other allusion to it, but Dr. Muir thinks it is probably are affluent of the Indus (Sansk. Texts, 11. 356 and 357). 

‡ See page 317 note ||.

§ I have not met with this word elsewhere, Though it is given in the dictionary as the name of a people. Perhaps the reading should be Bhoja-prastha, as a aynonym of Bhoja-nagara, which is mentioned in the M.-Bb. as the capital of king Ushinara or Ushinara, father of king Shivi (Udyoga.P., cxvii), both of whom were famous monarchs and are often alluded to in the M.-Bh. (e.g., Vana-P., cxxxi. 10582-94; cxcvi. 13274; Droņa.P., lviii; and Shánti-P., xxix 932-7). According to the genealogies given (Hari.V., xxxi, 1674-9; and Matsya Purána, xlviii. 15-21) various Panjab races claimed descant from Ushinara, but the namo Ushinaras was especially appropriated to the descendants of Shivi (Vana-P., cxxxi. 10582). The Ushinaras are alluded to occasionally (e.g., Karna-P., 7. 137; Aitar. Bráh, viii. 3, 14; and Kaushit.. Up., iv. l), but Shivi or Shibi is the name which is generally used in the M-Bh. From these passages and others (e.9., Sabhá-P., xxxi. 1189; li. 1870; Vana-P., cxciv. 13249-55; cclxv; cclxx. 15718 and 15743; Bhishma-P., xviii. 688-90; and li. 2104) it appears the Shivis were grouped with the Trigartas, Madras, and other Panjab nations on one side and with The Kurus, Shúrasenas and Matsyas on the other side, that is, with all the nations which surrounded Brahmavarta; and that their territory was near the Jumna and close to Trivishtapa or Tri-pishtapa which was part of Brahmávarta (Vana-P., cxxx. 10556 - cxxxi. 10595; with lxxxiii. 6054-5 and 7073-8; and page 290, note ||) The Shivis or Ushinaras therefore appear to have possessed the country at the apper part of the Sarasvati, Drishud-vail and Jumpa, from Saha. Mopur to Pattiala; with the Ambnołthag to the north-west (see page 879 Die 7). In later times they shared the degradation which the brahmans sonounced on the nations of the north-west because of the absence of brahmans among them (Anushs.-P., xxxii. 2103). 

||These are montioned in the Bhishma-P. list (ix, 358) and were the people who inhabited the Yámana hills. The Pandavas in returning from their visit beyond the Himalayas came to the Yamuna hills, and then to the Sarasvati (Vana-P., clxxvii. 12346-62). The hosts collected on the Kauravna' side before the great war overapread all the country from Panchanada (the Panjab) to Ahic'hatra (see page 353, note *) including the Yámuna hills (Udyoga-P., xviii. 596-601). Hence it appears these hills were the portion of the Himalayas, in which The Jumna has its sources, and which separate it from the Sutlej. 

43 the Antar-dvipas, *and the Trigartas,† the Agnijyra, †† the Sárdana peoples, § the Ašhva-mukhas || also, the Práptas ¶

* Dvipa in this connexion cannot mean any island, and must mean a doab (see page 364, note †). The Antar-dvipas then would mean “These who dwell within the doubs.” I have not met with this word elsewhere, and here it is probably an adjective to the Trigartas, to whom it is very appropriate. 

† See page 374, note *. 

†† have not found this elsewhere, and it is not in the dictionary. The proper reading should no doubt be Agneyas. They are mentioned in the M.-Bh. (Vana-P., ccliii. 15256). A rishi or man called Agney, Su-daršana is spoken of who dwelt in Kuru-kshetra (Antshas.P., ii. 102-172); and the Agneya Shalya-kirtana is alluded to in the same region (Rámáy., Ayodh.K. lxxiii. 3). It seems probable therefore that the Agneyas were a small tride inhabiting the northern part of Kura-kshetra. 

§ Or perhaps “and the Ardana peoples.” I have not met with either. name elsewhere, nor are they in the dictionary. 

||These are mentioned in the Matsya Puráņa (cxx. 58). The synonymons name Budavá-mukhas occurs in verse 30 above. It may be noted here that i wag an old belief there were people who had heads like dogs, Cynocephali (Pliny, vi, 30; Mandeville's Travels, chap. xviii). 

¶ have not found this elsewhere. It may perhaps mean The people called Vadhras or Badhnas in the Bhishma-P. list (ix. 883). 

44 the long-haired Ch'ividas, ** the Dáserakas, †† the Vatadhánas, †††† and the Shava-dhánas, §§ the Pushkalas.|||| 

** This is not in the dictionary, but Ch'ivuka or Ch'ibuka is given. I have not however met any of these names elsewhere. The word ch'ipita means “flat-nosed.”

†† See page 321, note *.

††††See page 312, note *. 

§§ This is not in the dictionary, and I have not found it elsewhere. seems to be formed on the same plan ar Vata-dhána and Yatu-dhana. It may perhaps mean “These who place their dead in receptacles,” get it seem ratber to be a name. 

|||| See page 820, note ¶

and Adhama Kairátas,* and These who are settled

45 in Taksha-shilá, t the Ambalas, †† the Málavas,§ the Madras,|| the Venukas, ¶  and the Vedantikas,** the

*The basest or rudest races of Kirátas; see page 322, note||

† The Greek Taxila. It is mentioned in the M.-Bh. The name is generally connected with Takshaka king of the Nágas; it is said he killed Arjuna's grandsen king Parikshit accerding te a curse; and that king's son Janamejaya invaded Taksha-shila and conquered it (Adi-P., iii. 682-3 and 832-4; xl-xliv; and xlix. 1954; I. 1991). It appears howevor to have been named from the Takkas, whose capital it was, and Cunningham has identified it near the modern Shah-dheri or Dheri Shaban in the Panjab. It was a large and fameus city and the Takkas held all the country around (Arch. Surv, Repts., II. 6, 111, 112, XIV. 8). It appears to have contained a great Buddhist university also. 

††These would be the people of AmbálaThis name is a late one. It may probably be derived from the old Ambashtha, the name of a people often mentioned in the M.-Bh. They are said to have been descendants of king Ushinara and to have been closely related to the Shivis; see page 377, note § Hari-V, xxxi 1674-9; Matsya Purána, xlviii. 15-21). They were in the north-west and are generally montioned along with north-western natious especially The Shivis and Trigartas (M.-Bh., Sabha-P., xxxi. 1189; Bhishma-P, xviii, 688–90; cxviii. 5486; cxx. 5649; and Droņa-P., vii. 183). It seems, very probable Therefore that they occupied the country between Ambála, and the Sutlej with The Shivis on their east and south and the Trigurtas on their north-weat. 

§ See pago 341, note *; but they are quite oat of place here.

|| see page 329, note *

¶ This is not in the dictionary, and I have not found it elsowhero. A people called Venikas are mentioned in M-Bh., Bhishma-P., li. 2097. 

** I have not met with this elsewhere. 

46 Pingalas, †† the Mána-kalahas, †††† the Húņas, §§ and the 

†† These poople are mentioned in the Rámáy., as situated in the West Kishk - K., xliii. 23, alternative roading; Gorresio's Edition, Annotations). A river Piñjalá is included in the Bhishma-P, list (ix. 335). But perhaps Pingala is an adjective here, “light brown,” and qualifies Húņas; for the the appear to bave been a light-complexioned people; see note §§ below. 

†††† I have not met this as a name elsewhere. It may be an adjective, “quarrelsome through pride,”and qualify the Húnas.

§§ The Huns. They are mentioned as an outside people to the north along Ch'inas, &c., (Vana-P., li. 1991; Bhishma-P, ix. 373; and Shánti.P., 1. 12229), but are not often slluded to at first. In the Raghu-Vamsha               they are placod on the northernmost part of the Indus, and the commentator calls them Mujjanapadakhyah kshattriyah (iv. 67-68). They appear to have been of a light complexion, for their women aro pictured as having made their cheeks pale red (pátala) by beating them in grief (ibid.). For the Ephthalites or White lluns, see Cunningham's Arch. Surv. Repts., II. 75-79. All the valley of The Upper Sutlej is called Hundes. A people called Harahúnas are also alluded to in the M.-Bh. As an outside people to the north-west (Sabhá P., xxxi. 1194; and 1. 1814). 

Kohalakas, * the Máņdavya , † the Bhúti-yuvakas.†† the Sh'átakas, § the Hema-tárakas,|| the Yasho-matyas, ¶  and the

* I have not found this elsewhere, but it seems to be the same as the Kokarakas (Bhiishma-P., ix. 369) and Kokanadas (Subha-P., xxvi. 1026), both of whom appear to have been a tribe to the north of the Panjab. 

† See page 374, noto ††. 

†† I have not met this elsewhere. Perhaps it should be connected with Bhútilaya, which was a place in The north of the Panjab (Karna-P., xliv. 2062-3). 

§ I have not fonnd this elsewhere.

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

¶ I have not found this elsewhero; it scems to mean a people who live on a river Yasho-mati. 

47 Gándháras, ** the Khara-ságara-rásis,†† the Yandheyas. †††† and the Dásameyas,§§ the Rájanyas,|||| and the Syámnkas, ¶¶

** See page 314, noto I. 

†† I have not met this elsewhere and it is not in the dictionary. Certain Khara-patha countries are alluded to in the Matsya Puráņa (cxx. 56); but the name in the text should probably be split up into two names. 

†††† These people are generally mentioned along with the Trigartas, Madras and other Panjnb nations (Sabhá-P., li. 1870; and Karna-P., v. 137), and the epithet adri-ja, “mountaineer,” seems to be applied to them (Droņa-P., clxi. 7208). They are said to have been descended from king Ushinara, like the Shivis and Ambashţhas (Hari-V., xxxi. 1674-8). I have not found any thing more to indicate their position, but judging from the portions of the Panjab occapied by other nations tle Yaudheyas may perhaps be placed north of the Madras near Lahore. 

§§ Or Dásamiyas, as they were also called (Sabbá.P., 1, 1825). They were a people in the Panjab; they are called out-castes and are denonnced in the Karna-P. of the M.-Bh. like the other Panjab nations (xliv. 2054-6, and 2069; and xlv. 2090), but I hnve found no data to fix their position. 

|||| Rajanya menns a “kshattriya”or “noble,” but here it seems to be name of a people. I have not found it as such elsewhere. 

¶¶ I have not met with this elsewhere and it is not in the dictionary 

and the Kshema-dhúrtas* have taken up their position in the Tortoise's left flank. 

* I have not found this elsewhere. A king of Kulúta named Kshemadhurti is mentioned in the M.-Bh. (Karna-P., xii. 475, &c.). 

48 And there is the constellation Váruņa,† there the two constellations of Praushtha-pada ††. 

And the kingdom of the Yenas§ and Kinnaras, || the country Prasupála, ¶ and the country Kich'aka, ** 

†Or Shata-bhishaj. 

††They are Púrva-bhádra-padá and Uttarn-bhádra padá.

§The word Yena must be a mistake, and the name meant should, no doubt, joined with Kinnara-rajyam. The proper reading may be either Yaunakinnara-rajyam, or better perhaps, Ch'ina-kinnara rajyam. For Ch'inas, see page 319, note ††. Yauna appears to be an abbreviated form of Yavana and rarely mot with (seo M.-Bh., Shánti-P., ccvii. 7500); the Yavanas were in the north-west; see pigo 314, note §, yet they are mentioned agrin in verge 52. 

||The Kinnarna are said in the dictionary to bo mythical beings with a human figure and the head of a horse; such crentures have been alrendy alluded to, soo Baďava-mukhas in verse 30, and Ashva-mukhas in verse 43. they were placed on Mount Gandha-mádana (Vana-P., cxliii. 10064-8), Mount Mandara (Drona-P., lxxx. 2848-52), and generally in the centrol region of the Himalayas (Raghu-V., iv. 78); and they aro probably meant şthe Kinkaras in Rámáy., Kishk.-K., xliv. 13. The Kinnaras were to some extent identified with the kimpuurushas, Though both are mentioned separately in the Matsya-Purana, cxx. 48-49. It is stated in the dictionary that this occurred in later times, but the chief of The Kimpurushas is aid in the M-Bh. to have dwelt at Ganda-mádana (Udyoga-P., clvii. 5352) which was the Kinnaras’ territory. The Kimpurushas are described us forming a kingdom in the Páņdavas’ time and owning the conntry beyond Shveta-parvata (Sabhá-P., xxvii. 1038-9; Hari.V., xcii. 5013-5; and xcix. 5493-5) They are alluded to as being men of an inferior type (Aitar. Brah., II.1.8), and as being forest-men (Shánti-P., clxix), and also as skilled n the use of the bow (Udyoga-P., clvii. 5352). 

¶ This is, no doubt, a mistake for Pashu-pala which is stated to be the name of a country and people to the north-east of Madhya-desha (dict.). They tre mentioned along with Kirátas and Tanganas and are placed among the lower Himalayan ranges in the Rámáy. (Kishk.-K., xliv. 20). Another reading in that passage is Pamshapalas (see Annotations). 

** The text in sa-kéch'akam. This seems to be the region of the reeds or bamboos called kich'akas; they are gaid to line the banks of the R. Shailodá in the North (Rámáy., Kishk.K., xliv. 76-79; M.-Bh., Sabha-P., li. 1868.9; and Raghu-V., iv. 73). It is not clear where this country was.  The R. Shailodá is placed between Meru and Mandara in the passage from the M.-Bh., and the Khasas, Páradas and Tangañas dwelt near it. The R. Shailodaká is said to rise at the foot of Mount Araņa, west of Kailása, in the Matasya Purána (cxx. 22-23). 

A people called Kich'akas are mentioned in the M.-Bh., as being near the Matsyas, Trigartas and Páñch'álas, i.e., in Madhya-desha (Adi-P., clvi. 608-47) and Kich'aka was the name of the general of Viráta king of Matsya (Viráta-P., xiv. 376-7). The dictionary states that they were a tribe of the Kekeyas (see page 317, note ||) and that Eka-ch'akrá was one of their towns; but Eka-ch'akrá seems rather to have been in Madhya-desha (Adi-P., clvii. 6104-9; clx, 6207; clxiv. 6306; and Vana-P., xi. 388-415), and Arrah in Behar claims to be that town. Perhaps there may be some confusion with Kikata, the old pame of Behar, in this. 

49 and the country of Káśhmíra, * and the people of Abhishára, † the Davadas, †† and the Tvanganas, § the Kulatas, ||

* Kášmirakam ráshtram; it is called Káshmiraka-mandala (M.-Bh., Vana-P., CXXI. 10545-6; and Anušhás.-P., xxv. 1605); see page 323, note ††. It is quite ont of place here. 

† This was a country in the north of The Panjab and its capita! was Abhisári (M.-Bh., Sabha-P., xxvi. 1027; and Bhishma-P., ix. 861). It is aut often montioned (Karna-P, xiv. 540-1; and see also perhaps Drona-P., xciii. 3379-80), unless the Abhisháhas or Abhísháhas are the same peoplo (Bhishma- P., xviii. 688; cxviii. 5485; Drona-P., clxi. 7207). But Abhisára is quite out of place here in The north-eastern region. 

†† This is not in the dictionary. I have met with it elsewhere only in Hari. Vamsha, xcix. 6503-4, but there it is a mintake for Darada; compare xcii. 5022-3, and xci. 4966-70. The Daradas are out of place hero, see pages 318, note,||. They are mentioned in verse 32 also. 

§ No doubt a mistake for Tangaņas, see page 323, note §. 

|| This is not in the dictionary, but a poople called Kulati are mentioned There. I have not found it alsowhere. The word rosombles Kulúta (Karna - P, xii. 475 and 485) and Kolúta and Koluka (Rámáy., Kishk.-K., xliii 8. And Annotations) which seem to be the modern Kulu near the source of the R. Bias, but it is out of place here. A similar name Kurutas is mentioned in verde 51. 

50 The Vana-ráshtrakas, ¶ the Sairishthas,** the Brahman 

¶ This is mentioned in the dictionary, but I have not found it elsewhere. Vana-ráshtra as “the country of forests” would apply well to the densely woodod tracts of Assam. 

** I have not met with this elsewhere and it is not in the dictionary.  A place called Sairishaka is mentioned, but it was west of Delhi (M.-Bh., Sabhá-P., xxxi, 1187-8). 

purakas,* and the Vana-váhyakas, † the Kirátas †† and Kaushikus § and Anandas, || the Pahlava ¶ and Lolana** peoples,

* This 18 mentionod in the dictionary, And Brahma-pura is said to be the name of a peak in the Himálayas, but I have not met either name elsewhere, 

† Thig is in the dictionary but I have not found it elsewhore. 

††See page 322, note ll; and canto lvii, verse 8.

§These would be the people dwelling on the banks of the R. Kaushiki or Kosi isce page 292, note **)

|| This is not in the dictionary and I have not found it elsewhere. The text should no doubt read Nandá separate from Kiráta-kaushiká, and the people are The Nandas, Those who live on the banks of the rivers Nandá and Apara-nanda, which are often mentioned As situated in the North between the Ganges and Kaushiki or Kosi, and near the R. Báhudá and Mt. Hemakúta (M.Bh, Adi-P., ccxv. 7818-9; Vana-P., lxxxvii. 8323; cx. 9968-87; and Drona-P, liv. 2092). 

¶see page 314, note * They are altogether out of place here. ** This is given in the dictionary, but I have not met with it elsewhere.

51 The Dárvadas, †† and the Marakas, †††† and the Kurutas, §§ 

the Anna-dárakas, |||| the Eka-pádas, ¶¶ the Khashas,*** the Ghoshas, ††† The Svarga-bhaumánavadyakas, †††††† 

†† This seems to be a mistake; it seems the reading should be either Dúrvadya, “the Diryas and others,” or Dárvá dámarakas. For the Dárvás see page 324, note ††. 

†††† Or perhaps Dámarakas ag suggested in the last note. Maraka is given in the dictionary but I have not found it elecwhere. It suggests Muru and Naraka, the names of two Dánava or Asura chiefs, in Prág-jyotisha whom Krishna conquered (M.-Bh., Sabhá-P., xiii. 578; Vana-P., xii. 488; Udyogam-p, xlvii. 1887-92; cxxix. 4408-9; clvii. 5353-8; Shanti-P., cocxli, 12054-6; and Hari-V, cxxi 6791-cxxiii. 6921), Prág-jyotisha was the North of Bengal, te piye 328, note †. 

§§ This is not in the dictionary and I have not found it elsewhere. Is it to be connected with the R. Karatoya, the modern Kuratee (see page 292, note ††)? 

||||This is not in the dictionary and I have not found it elsewhere. 

¶¶ “The men with only one foot,” see page 358, note †. 

*** They are mentioned above in verse 6; see also page 346 note *.

††† I have not met with these elsewhere. The Ghosha-sarikhyas are mentioned in verse 6 above. 

†††††† This seems to be a compound name, but it is not in the dictionary and I have not found any thing like it elsewhere. As an asljective it might mean “faultless as Svarga and the planet Mars,” but that seems inappropriate. 

52 and the Hingas, * and the Yavanas, † and Those who are called Ch'íra-právaraņas, †† the Tri-netras, § and the Pauravas ||

* I have not met with this elsewhere and it is not in the dictionary. 

† The Yavanas were in the North-west, see page 314, note §, and also canto lvii, verse 8; but They seem to have spread widely and here they are mentioned in the North-east. 

†† “These who wear bark clothing.” I have not met with it alsewhere as the name of a people, 

§ “The three-eyod people.” It was believed there were such people, see M.-Bh., Sabhá.P., 1, 1837. 

|| The Paurava race was descended from Púru, one of Yayáti's sons (M..Bh., Adi.P., lxxxv. 3533-4; And xcv. 3762-4) who is said to have got Madhya-desha (Hari-V., xxx. 1604 and 1619); and the Pauravas spread in various directions. A Paurava kingdom is placed in the North region, in the account of Arjana's conquests there (Sabhá.P., xxvi, 1022-5) and that may be the nation intended here. There were also Pauravas elsewhore (eg., Shánti-P., xlix. 1790-2; and Adi-P., clxxxvi. 6995; but Sabhá-P., xxx. 1164 is probably & mistake). 

53 and the Gandharvas, ¶ O bráhman. These people are situated in the Tortoise's north-east foot. 

And the three constellations, the Revatis, ** Ašhvi-daivatya ††

¶ The Gandharvas were fabled to be heavenly musicians, but they are also spoken of as a poople dwelling beyond lake Mánasa, and it is said Arjuna conquered them and brought back a tribute of fiuo roan horses (tittari kalmasha) from their country (Sabhi-P., xxvii 1041-3). It is said the Gandharvas Are more powerful by night (Adi-P., clxx 6504). It is also fabled that the gods obtained Soma from them because they lust after women (Aitar. Brah., I. v. 27); and they were said to possess or inspire people (id V. v. 29; and Brih. Araş. Up., III. iii. 1 and vii. l). 

** For Revatyás read Revatyas; the plural is sometimes used.

†† Or Aśhvini.

54 and Yámya, †††† are declared to be situated in that foot and tend to the complete development of actions, §§ O best of munis. 

And these very constellations are situated in these places.|||| 

†††† Or Bharani.

§§ Pákáya. 

||||There do not appear to be any partioalar reasons why the lunar constellations are assigned to the respective portions of the Tortoise's body. 

55 O brahman. These places, which have been mentioned in order, undergo calamity* when these their constellations are occulted,†† and gain ascendancy,†† O brahman,§ along with

* Pidyante. 

† Pida.

††Abhyudaya. 

§ For vipram road vipra.

56 the planets which are favourably situated. Of whichever constellation whichever planet is lord, both the constellation and the corresponding country are dominated by it;ll at its ascendancy ¶ good fortune accrues to that country, O best of munis-

||The text is tad.bhavito bhayam; but it seems better to take the whole as one word, 

¶ Utkarsha. 

57 Singly all countries are alike; fear or prosperity ** comes to people according as either arises out of the particular

** Sobhana, “brightening up.”

58 constellation and planet, O bráhman. The Thought, that mankind are in a common predicament with their own partionlar constellations when these are unfavourable, inspires fear. Along with the particular planets there arises from their occultations an unfavourable influence which discourages exertion.

59 Likewise the development of the conditions may be favourable; and so when the planets are badly situated it tends  to produce slight benefit to men and to themselves with the

60 wise who are learned in geography.†† When the particular planet is badly situated, †††† men even of sacred merit have fear for their goods of cattle-pen, their dependants, friends or

††These verses seem rather obseure.

†††† For du-sthe read duh-sthe.

61 children or wife. Now men of little merit feel fear in their souls, very sinful men feel it everywhere indeed, but the

62 sinless nover in a single place. Man experiences good or evil, which may arise from community of region, place and people, or which may arise from having a common king, or which may arise peculiarly from himself, §§ or which may arise

§§ For átsajam read atma-jam

63 from community of constellation and planet. And mutual preservation is produced by The non-malignity |||| of the planets; and loss of good is produced by the evil results which spring from these very planets, O lordly bráhman. 

|||| For grahádausthyena read grahádauhsthyena. 

64 I have described to thee what is the position of the Tortoise among the constellations. But this community of countries

65 is inanspicious and also auspicious. Therefore, a wise man knowing the constellation of his particular country and the occultation of the planets, should perform a propitiatory rite for himself and observe the popular rumours, O best of men.

66 Bad impulses* both of the gods and of the Daityas and other demons descend from the sky upon the earth; they have been called by sacred writings “popular rumours”† in the world.

* Daurhridáh; the dictionary gives this word only as nenter.

† Loka-váda.

67 So a wise man should perform that propitiatory rite; he should not discard the popular rumours. By reason of them

68 the decay of corrupt traditional doctrine†† befits men. These rumours may effect the rise of good and the casting off of sins, also the forsaking of wisdom, & O bráhman; they cause the

†† Dashtágama. 

§ Prajná-háni. 

69 loss of goods and other property. Therefore, a wise man, being 

devoted to propitiatory rites and taking an interest in the popular rumours, should have the popular rumours proclaimed

70 and the propitiatory rites performed at the occultations of planets; and he should practise fastings devoid of malice, the praise-worthy laudation of funeral monuments and other objects of veneration, prayer, the home oblation, and liberality

71 and ablution; he should eschew anger and other passions. And a learned man should be devoid of malice and show benevolence towards all created things; be should discard evil

72 speech and also outrageous words. And a man should perform the worship of the planets at all occultations. Thus all terrible things which result from the planets and constellations

73 are without exception pacified with regard to self-subdued men. 

This Tortoise described by me in India is in truth the

74 adorable lord Náráyaņa, whose soul is inconceivable, and whom everything is established. In it all the gods have their 

75 station, each resorting to his own constellation. Thus, in its middle aro Agni, the Earth, and the Moon, O bráhman. In its middle are Aries and the next two constellations;* in its

*Taurus and Gemini; the signs of the Zodiao overlap in the different stations

76 month are Gemini and the next constellation; and in the south-east foot Cancer and Leo are situated; and in its side are placed the three signs of the zodiac, Leo, Virgo

77 and Libra: and both Libra and Scorpio are in its south-west foot; and at its hinder part† is stationed Sagittarius

† Prishthe; but puc'c'he would be better.

78 along with Scorpio; and in its north-west foot are the three signs Sagittarius and the next two; and Aquarius and

79 Pisces have resorted to its northern side; Pisces and Aries are placed in its north-east foot, O bráhman. 

The countries are placed in the Tortoise, and the constellations

80 in these countries, O brálman, and the signs of the zodiac in the constellations, the planets in the signs of the zodiac. †† Therefore one should indicate calamity to a country when

††For graha-ráshishv read grahá ráshishu?

81 its particular planets and constellations are occulted. in that event one should bathe and give alms and perform the homa oblation and the rest of the ritual. 

This very foot of Vishņu, which is in the midst of the plancts, is Brabma.