Adhyaya 174

हिन्दी अर्थ

अत्रिर्भुगुर्वसिष्ठ्च ब्रह्मा कश्यप एव च। मत्स्यः कूर्मो वराहश्च नरसिंहोऽथ वामनः रामो रामश्च कृष्णश्च बुद्ध: कल्कीति वै क्रमात्। तृतीयावरणे गौरी मातृभिर्वसुभिर्युता

English

Those who break fruit trees, arbours, creepers, and floral plants should be fined one m4sfi of gold. — 93. Even a man chopping grass unnecessarily should be made liable to pay a fine of Kafsnpana; one who beats another should be fined three rattis of Kri§nalas. — 94. Out of the fines levied for cutting trees, the king • should use bis own discretion; he must pay the owner of the trees the price for them and the rest should go to the royal exchequer. — 95. If any harm accrues through an untrained driver of a conveyance the fault lies with the master, but if any such thing occui-s through a skilful man the fault lies with the driver for which he should be punished. If perchance anything happens through sheer accident none is to blame. —96-97. One who knowingly or unknowingly usurps the property of another should appease the man whose property he usurps and pay a fine to the sovereign. — 98. One who steals away a rope from a well or breaks away the place where drinking water is supplied to the passers-by should be fined one mksA. of gold and the stolen articles should be made good, and he should satisfy the master of the well. — 99. A person stealing more than ten jars of grain should be killed and the one who steals less than that should be fined eleven times more the value of the stolen grain. — 100. The man stealing more than 10 jars of eatables should also be fined eleven times the value of the stolen things; but he should not be killed, and a man stealing gold, silver, fine raiments, wife of a liigli class man, oxen, arms, medicines and principal jewels slmuld be subjected to death. A king should adequately punish one who steals curds, milk, water, juice, bamboos, utensils, clay pots, powders, according to the gravity of the offence. A man stealing cows, buffalos, and horses of a Br&hmaa should have half his leg cut off immediately. — 101-105. Those who steal cotton bales, cotton, wines, cowdung, molasses, fish. TEE MATSYA PtJRAtiAM. birds, oil, clarrified butter, flesh, honey, salt, rice and cooked food should be lined twice the amount of the price of these articles. — 100-108. A man who steals rain out of a iitdd, flowers, creepers, and rice should be fined five masas <)f gold or silver and the tlieftof ripe crop, ifilka, berries, and fruits, should be punished witli a line of lOO I'anas if the thief has no sons and if tlie thief has son then Danilas. Tlio limbs of a thief einjjloyed in the accomplislnncnt of his mission should bo cut off. There is no sin if a Brahinaua who is not carrying anything, through hunger plucks a couple of sugarcancs or berries tn his way.— 100-111. Mann has said that there is no criino in taking a couple of cucumbers, two melons in fact anj' two fruits, tw'o handfuls of grain, as well as the taking of ilaka in an eijually small cpiantity, the fruits growing on forest trees, forest berries, a small quantity of liaMvood, grass, the plucking of flowers from elsewhere in the ah.setico of a flower garden for Divine worship. A man found doing any of tiiese things shonld not he [unished. One w'lio kills any animals having daws and fangs sneh as lions, snakes, etc., does not commit any sin. Ncitlier then; is any sin in killing an Atatuyl a man who has come to attack and kills, be he a llrfilimana, a preceptor, a child, a learned man, and an unknown man. — 112-117. /Vote.— For the dellnUion of an AtatfiyU seo People who doprivf' of iheir who indulge with 'fc the class of women wliom they ought to avttid, tlu.'se who set fire to others property, tliose who pt)is(»n, tho'r who treaclnutnisly kill another wdth a weapon, llutse who art iiuMT'iJf*s-:ly ugainsi a Iving are known by tlie knowers of Dharma as Atatayi. If a b<'ggar, a woman, or a vicious person, though prohibited, oiitern a place, iio should bo lliunl twice. Tliose who are found talking to anoihor vv<»man in a sacred plac(\ forest, or in their own house, those who are dnt(f*1ctl in bn aking a ri v(*r dam should be punisbed by tiie sentence named Sangiahana.— 1 If sucli a person is again hminl talking to women iie should be lined a tola of gold or silver, but tiune is n.i st-i Ituis eiimo in talking to rictresses in private or walking \\ilh tlirm in pii\ciLc for it is their }>rorcsHion and they bhould theroffire be jine.i sonietliing for doing so for they earn their liveliliood by prostituting their boilies. — One wbo forcibly violates the modesty of an unwilling maid in •the household should be killed outright. — llM. If one does so with her consent lie shuidd lie fined 200 Danda and the person taking share therein, cither inducing oi assistjjig should also be punished with a sluiilar line U.e, death). — 125. One who allows another to cfunniil such a thing in his house is also worth}'' of being punished similarly. Phe ])er.so]i wlio forcibly commits such an act with atiother woman is worthy of ladrig killed outriglit, but the woiTian so outraged is faultless. If a virgin after getting menses for the third tiiiie in her father's Iniisc, seeks a husband for herself, should not be punished by a sovereign. One who takes the girl away to a foreign land after marrying her in his own couiUry is a thief and Should be killed.— 126-129. If one is carrying away a girl who is without any ornaments or property, then he is not guilty; but if one carries away a girl with money he is liable to be punished instantly. A girl who desires to marry a high class man sliould bo given to him in marriage; and after marriage if the girl be confined in the house, she would remain all right. — 130. If a low caste man wants to marry a high caste girl and does SQ would be punished with death; similarly a liigh class woman marrying a low caste man should be punished with death. — 131. The woman who is disobedient to her husband on account of being proud of her brothers, etc., should be driven out of the house by the king. — 132. She should be deprived of her authority and given dirty clothes, and food just enough for her to live upon wlien defiled by a man of her Varna (caste). She should be lodged in ones own house in that condition. — 133. * The head of the woman defiled by a superior man should be shaved and ton looks of hair left on her head and she should be given dirty clothes to put on. — 134. A Bralimana, Ksattriya, and a Vai4ya who indulges with a Ksattriya, Vaifiya and fijudra woman in lower order should be fined Uttama Sabasa 1080 rarias; and if a Bralimana indulges witli a VaI4ya woman, or a Ksattriya with a vfidra woman, they should bo fined Madbyaina Sabasa and if a Vaiiiya indulges with a iiidia woman, he would be fined Pr a t h ama Sa h asa. — 130-137. A ftdra who indulges with a woinan of his own community should be fined 100 Panas, double the amount if a Vaijiya does so with a Vairfya woman, treble the amount if a Ksattriya does so with a Ksattriya woman and four times the amount in case of a Bnihniana when he goes to a BrPdnnana woman. This amount of fine is in case of only such woman as are without any guardianship; and if the crime committed is in connection with a woman who is under guaidiaiiship, the amount of fine levied should be increased. — 137-138. One who indulges with the sister of his fatlier or mother, mother-in- law, maternal uncle's wife, uncle's daughter, aunt, sister, wife of a friend or a disciple, a brotlier's wife, should be lined twice the amount of fine as above mentioned. The daugiiter of a sister, tlie wife of a king, the exiled woman, and a high class woman ai not lit to be approached. He who indulges with these, must have his penis cut oil and killed. — 139-140. One who indulges with a donkey, etc., sliould be punished by his head being shaved. — 141. One who indulges with a Chand ala's wife, who eats dog's flesh, should be killeil; and that animal should be fed. One who indulges with a cow should be fined a gold piece and a twice-born indulging with a whore should be made to pay her wages. — 142. If a concubine after getting his wages goes to another person she should he made to pay double the amount of it to the man who paid her the wages in advance.- -143. TBE MATSYA PVRANAM. If a mart takes a prostitute to another person on the pretext of taking her to some particular individual should be fined a niasA of gold. — 144. If a man after bringing a harlot does not indulge with her, the king should make him pay her twice as much and should levy a similar amount of fine for himself. Dharma will not thery be upset. — 145. If a number of people forcibly indulge with a concubine, the king should make each one of them pay her dolible the amount of her wages. —146. Fallen father, mother, wife, preceptor, priests should not be aban- doned, but a man doing so otherwise should be fined GOO gold pieces. — 147. Fallen Gurus are not to bo abandoned and mother si mid not be forsaken, even if she does a great vicious crime, for she is s\ perior to all on account of her bearing the son in Iter womb anthnoiirisliing him. — 148. A pupil wlio roads at forbidden times should be made n pay a fine of 3 Kahaipas and the master should be fined twice the amount. If one quits one's mdiara, one would have to pay also three Ka lianas, where no fine is spcciiically mentioned, gohi Kiisnalas ouglit to be inferred. Wife, sons, servants, disciples, brothers shouhl bo beaten on their back with a rope or a cane when they commit u fault. They should never be beaten on their beads One wIjo does so sliould be punisla'il like a thief. If a person sets animals to figfit with each other or gambles lie should be punished by the sovereign accortling to his discretion. A washerman should very carefully and cautiously wash fine clothes, on a wooden- plate or on a good stonepiece he should bo fined a masa of gold if he does not do so. If a thing is fonnd missing under the custody of its custodians, they should be made to make it goo»l. — lIO-loG. If the revenue obtained by a servant from the cultivators be not paid to the king's cofier or to the jjropriet(>r, his ])roperty is to be forfeited and he should be exiled. Tf a landlonl realizes more rent from bis tenants and gives less to the king should be banished from the Empire after all his wealth being forfeited to the crown. — ir>7-158. The officials of any estate who spoil the interests of the subjects and who arc found to be void of sympatliy and full of wickedness should be deprived of all their wealth. Those wlio persecute the subjects by misrepresenting the mandates of the sovereign should also be similarly dealt with. — 159- 1(51. Those who govern intricately who kill women, children, Br&hmana and who eat fishes, should be hanged and the minister or any other official of the state be he a luinister or a Pradirvaka if he is wfuking contrary to the policy of the crown should be banished after being deprived of all his wealth. TlK)se who kill Braliinana, indulge in drinking, thieves, and tliose who indulge with preceptor's wife should be killed. If such a man be a Brahmana he should be banished; with a mark on his body; — 162-163. Or they might be branded with different marks, and then exiled. These who indulge with preceptor's wife should be branded with a mark re enabling the female privacy, those who drink should be branded with tlie sign of a flag hung at a tavern, a thief should be branded with the sign of dog feet, and a man killing a Brahmana with the sign of a head- less human body. Men branded with such marks should not be taken in society. None should speak, interdine or live with Ahem. — 163-164. Those who speak irrleviSitly, eat forbidden things and marry one who ought not to be married should be outcasted by their brethren and the sovereign should take all their wealth and plunge it in the waters in the name of Lord Varuna. If a man having a wife is proved to have committed a theft he should be punished, when he is caught with all the stolen things. Those also should be punished who harbour thieves by providing them with food and utensils. The officials of the state who may have created a vice among the subjects should also be punished like a thief. Those who do not go and rescue according to his might where there is a danger, in a village sa} a house fallen or when a woman is attacked on the way, should be deprived of all their wealth by the sove- reign and then exiled- Those who plunder a royal treasure or assist the enemies of the sovereign should also be killed. Those who commit thefts by housebreaking or other similar devices in course of the night should be punished by their hands being cut and they should be hung on a trident. ()r they shouhl bo punislied by being drowned, or by any other means thus punished. — 165-1 7{h Those who stop the course of water in a tank, &c., should also be similarly punished. — 171. Those who break into a royal arsenal or a temple should be killed outright. — 172. Those who, iu times of no danger, throw unholy things on the royal road, should be fined one Kahanas and the king shoud make them clear off the road. — 173. If these be crupple, old persons, pregnant women and children, a lame man, they will be chastised by mere speech. A physician who purposely spoils the treatment of a patient should be lined with 1060 Panas. Those whose treatment is blameable should be fined iladhyama Sahasa and the false ones should be fined Prathama Sahasa. — 174-175. Those who break a state umbrella, banner or an idol should be fined 500 gold pieces and made to repair them. — 176-179. Those who break pure articles and also those who break jewels* should be fined Prathama SAliasa. — 180. One who increases or decreases unjustly the value of anything should be fined accordingly. The prison and tlie place of capital punish- ment should be made on a public road at such a place as to enable the sovereign to have an eye on the culprits. — 181-182. Those who break the city walls, ditches or gates should be exiled as well; those who plough not well and instruct the vicious should bd exiled. — 183. One who practises Varfikarana and Abliichdra practices, etc., should be fined 200 Panas. One who sells bad seeds calling them to be good no'l ako one who i«teiT(M-es with the aulhorify of tlu sovenMgn slionll be killed, afrer heini: di-fii:nred. 'I'lie oMsmiili " 1 o adnlteiates tho articles of in np.ihi '.rare wirlj inisdiief il l Im (mU d«'vvii to |>it*oes hy weapons and one who takinp; tliintrs from a trailer does not pay the price or Sells piivately tlii>Ro thinca should be (ineil Madliyania S.ihasa. A min fon:i 1 sellin" tilings by speaking a lie bIuuLI alsj be similarly dealt wiih. — 1S4-1S7. ]f a man finds fault with and blames weapons, saorifiees, asoetieism, country idol, clnite woman shonld be fined 1IK)>> Paiias (Ultama S iha>a, arul if a similar ofTenee is Oinrunitted by si gnnip of pmsons, each one oE tliem sltonld be S''ver:dly fined twice as much v d Oiie who gi\ s rise to quarrels sin. nld ciKo he punislicd. — 18818lh A llr.'iinnana who eats fi:arlic, onions, ham, chicken and animals oE five nails and otiier iincatahles should he hanislnnl by a soveicign; and n iQilra d oin so slniidd \)v fined one rati i ( K li-rrO 0 of rrold — 10-lJ). AVIiOjeas nirlnn.imis, IC'atlriyas and Vaisya.ii j.»ino are 1 he fined fourfold, tlM'('(do]d and iwef tld rcspecliv'ely gieatcr than ihvdra; the one n ho exiMtc-s t iiem should he finiMl twi(*(' as nmeli. if Mie volini- teeis to (liiaMcc ami i.hus lielp tiieiu to eat ninaOahlos slmidd be firn-ci four times, one win) iloes nct pay where ordered 1)3' a donor t(»do so and one ivlio hr:?aks open a lock or crosses an ocean should he lined 50 Panas. — 103-191. Cne wlio is }n)l\' and of a superior (dass if lie touehos nnyfldng whu li lie ought not, or attem[)ls to do a haid tiling, whicdi he is unable to di\ or gelds aniinai, oi* procures abr)rtion to a maid, or eats in a Sudra's Daiva and Pittii Kai ma-i and does not attend tho iii\ iialiun after accepting it shouid l)p fined It*'.) Kaijanas. — 195-11)7. (me w'lio thr.Avs about stoucs or thorns in tlic liouse of a good niau should bo fined Ki-i-nahi g'dd and <nu' '.\lio £;! vt's (*vidtMic,e in a dispute ]>et'afcn f.illicr ami kmu -.honid Ix' fined:.M0 l>amas, and if lie be a hom)ni-ab!(> man, lit3 slemM lie lined on ) iMmj is and one who gives a evid'Uiee in to of his heing aware of flu* lavvs h mhl he fined

हिन्दी अर्थ

पञ्चमे पञ्च भूतानि रुद्राश्चैकादशैव तु लोकपालाष्टकं षष्ठे दिङ्मातङ्गास्तथैव च। सप्तमेऽस्त्राणि सर्वाणि मङ्गलानि च कारयेत् अन्तरान्तरतो देवान् विन्यसेदष्टमे पुनः।

English

''f) aijo one who uses false weights sliuuKl be lined lUbJ Paaus, (Uuama Sahasa:. --llhS 1U9. One wlio ];i!! his wife, son, ])us])and, preceptor with poison or fire, etc., slionh! he pumlied by his nose biding cllppeil ami eais and lips being chopjied am! then kilhxl neai a cow yard. One who siUs (ire to the farm, rroj)S, stoidvs (Ji!;muv* or indulges with a queen hhoiiLI be burnt in tli0 fire of straw.— LoO 1:. A king's writer, if he!)>' some defects more and less, in his writing on a stamp-paper frees a thief, would be fined Uttaina Saluisa (lUdO Tanas. — -O'J. If he bo a T\rfattrl 3 'n, ho would bo fined Madhvama Sahasn; if a Vaisya, he would be fined Praihama Salnasa and if a tJhdra ho would bo fined lialf of it. One who defiles a Brahmana b\' making liim eat any- tiling nnworth 3 ' should also be fined 1069 Panas, if lie Hoes so with a Ksattj'iya the fine should be 405 Panas, if he does so with a Vaisya the criAPTEn ccxxviii. firxi should be 270 Punas and in case of a S>udra it should be 135 Panaa. The seller of tlie cover of a corpse, the one ivho henffi another, the one who sits on the roysil coiivej»ance and throne should be fined 1060 Panas (Qttaina Slliasa). — 201. One who aain fdes a suit that lie has lost should be fined twofold, bis appeal bein? dismissed. — 205. One who does not present him<5elf in obedience to a writ-royal or comes unasked and the man who being sentenced elTects his escape from the and those who are without any manhood should he made liable to a fine of silver or gold as iLc case may he. A messenger for his fault shonld l)(" fined half of the ahovementioned fine. ()f»e who e-capes from the lock-np where he is confiuetl to meet liis de'Crfs or leceive the award of his quota of punisliment as codified, shonld be punished witli eight times I lie i)nMishinent above prescribed.— 2()f?-2()8. One who gets anodier's hair or nails clipped in course of harmless discussions should he fined Panas. — 200. One who sets at liherty a man kept in confinement or a culprit worthy of being sent to the gallows should be punished twice as much as prescribed for the real culprit. — 210. If the courtiers of a king do anytliing unmimlfnlly tliey shonld 1)6 fined thirty times the amount prescribed which ti e king should oiler to God Varnna.-2U. If a servant of the state inflicts less or more fine tlian prescribed, he should be nuule to recoup the shortcomings out of ids own pocket. — 212. The sin that a sovereign commits in taking tlie life of an innocent prison is just the same as is accrued in protecting a man worthy of being condemned to death. — 213. A IhAlimana guilty of any crime, liowsoover serious it may be, sliould not be ctnulcmned to death, lie should only be deprived of his wealth and banished. — 214. A Bralnnana should never be killed for there is a great sin in doing BO, one should therefore avoid doing that. — 215. The king wlio does not punish a man worthy of being condemned and punishes an innocent man merits enormous discredit and goes to bell.— 216. A king should always punish a guilty person after thinking over duly the gravity of the offence, in consultation with a BrAhmaiia. — 217. Here enflathe tiro hmulred and tirenty-seroifli chapter on the king's Dharma — his inflicting punish me nts CIIAPTEIl CCXXVIll. Manu said: — "Lord! pray tell me bow peace-offerings {S>,"infi) are made to avert the omi 11 ious signs seen iu the celestial, iuteiiuediute aud terrestrial regious." — 1. THE MATS7A PURA'EAM. The Lord Fish replied: — " King! T shall now mention to you the ceremonies that one ought to perform to appease the three classes of evils. Out of them those relating to the terrestrial region should be attended to without delay." — 2. The Abhaya cereriioiiy appeases the evils of the intermediate region. The Saumya' ceremony averts the evils of the celestial region. An ambi- tious man persecuted by another and desirous of prosperity and of conquer- ing his enemies should perform Abhaya rites to obtain liis desires and annihilate his enemies. Wlien one becomes afraid in hisabhichara practises (magic or charm for a malevolent purposes or wlieii one wants to destroy enemies, or when great, danger comes up, Abhaya ]>eace-offering should be performed. Saumya-lanti should l)e performed l)y tlie people suffering from pthisis and other similar diseases. People used to the porforinance of sacrifices and those wouudetl should perform also Ranmya-oaiUl. Vaisnavi-idnti is to be performed when there is an eartliquake, or scarcity of grain, famine, excessive rain, drought, visitation of locusts or raid by daring thieves. — 3-7. When lower animals and men begin mostly to die and when terrestrial ominous signs become visible, Ilamlri-lanti should he performed. — 8. BrAhmi-S«*inti should be performed wlien the Vedie lore begins to decline, atlieists begin to multiply and tiie unworthy om's begin to occupy the position of the worthy. -0. Randri-laJiti should also l)e bet perhumied when a sovereign ascends* his throne, when there is a fear from any hostile mouandi, when the country is disunited and when the di'tmeahm of enemie is intended.— 10. Vayavi-Jjanti sli' uld be peifonnofl wIm n (ui uncornmoidy high wind blows for three days and all the eata}»les go bad and diseases arisjug from wind crop up. — 11. Vayavi-nnli should be perf n-nied when the rains bold off, agricul- tural prospoct.s get rninf-d or whtni the tanks run foid."-12. Bhargavf-ianti should hr })erfor!iiefl when one has to obviate the effects of a curse or.spell..\n I Piajapatva-i'auti is to Ik* performed when there is any irregularity in tho delirf*ry (af cliildien. TaNh-brfjuiti' should be perforrried when the venorjible l)eeMrne j)o)iule(l. Kaumari-Jantid is very beneficial for tliey(>upg ones, Agmdyi-S.int i* is ncTessaiy to subdue fire, and when conuTiarMls aie m»t duly e.xeenled by tlio servantfl, when servants begin t(; p-rish. (iandharvi-Santi is ])erf(n-me(l when horses begin to g(*t unruly an<l wlien hoises aio desired. — i'bU). When there is an epidemic aimuig the elephants or when elephants are desired, then Afigirasi-t.iiiti should be j>erf«»rm(Ml. — 17. Nairitya-ianti sliould be performed wlien evi!-sj)irits cause danger, Ytimya-ianti should be performed when there is a fear of an untimely death, when one lias bad dreams, and when there is a fear of hell. ■Kauverl-Santi sliould be performed when riclies begin to decline. — 18-19. Parthivl-Santi should be performed wlien the trees and their fruits begin to decline, when rielies begin to decline and when prosperity is desired. — 20. G'HAPTER ooxxix. Agneyl-Santi sliould be performed when any untoward things happen before daybreak or during the night time in the first Y&ma when Ilasta, Svati, Chitra or Arfvini aaterisms are seen with the Sun in the north- western corner; or when in the second Yania of day * or night Pu§y4, Viiakha, and Bharani star go with the Sun and ominous signs are seen in the south-eastern corner. — 21-23. Aindri-anti should be performed when any ills occur in the third Yama of night or day when Rohini or Jyetha star is seen with the Sun and ominous sign occurs in the south-east corner. — 24-25. Maha-Santi should be performed \yhen any ills happen in the fourth Yama, night or day wlien Arflea, Ardra, Pu§ya or Mula star is seen with the Sun and ominous signs appear in the west. — 26-27. When any ills occur at noon during day two propitiatory rites should be performed. Rites performed when there are no disturbances beget no consequence. — 28. The prescribed propitiatory rites avert the ills as an armour saves one from a volley of arrows. — 29. Heje ends the tico hundred and twenty-eighth chapter on the propitiatory rites or Sdntis. Manu said: — '' Lord! be gracious enough to tell me about the chief and peculiar ominous signs, the consequences thereof and the ways of averting them, for you are the knower of all things."—!. Jilatsya said 0 King! I shall relate to you what the hoary sage Garga told to Atri once upon a time sitting on the banks of the river Sarasvati when the fiery sage Atri asked the most illustrious Garga.— 2-3, Atri asked: — "Sago! pray tell me how men, cities and kings look before their destruction." — 4. Garga said: — " The gods become angry at the incessant evil doings of men and then untoward things crop up. They are of three kinds, viz, ills pertaining to (1) Celestial, (2) Intermediate and (3) Terrestrial regions. When stars and planets are malefic celestial and intermediate portents become visible, e,g, the shooting of stars, the preternatural redness of the sky, modifications in the halo of the Sun and Moon the sight of the city of the Gandharvas in the sky, the Ttunatural rains, etc., are the portents in the intermediate regions. Disturbances among the movable and the immovable, earthquakes, changes in the waters of the rivers, etc., are the portents of the terrestrial region. The terresti ial portents show a little result and get fructified within a short time. — 5-9. The celestial portents produce middling effects; and get fructified within a comparatively longer time. If there is a good rain within sev days of the liappening of any kind of portent the latter becomes void of all effects. All the ills should be averted by the performance of the pro- pitiatory rites, otherwise they are bound to produce their effect; the very TUB MATSYA VVTlAVIAM. terrible ones last for three years by endangering the king, his preceptor and city, — 10- 12. Their frnotifioation fakes place on the body of th* kings, ordinary men, in the entrance of the city, in the sons or in tlie tre asury. — 13. I shall also explain to 5'ou the influence of the vari»>iiR seasons of the year on the various portents, ihat really turn their ills into go al-luck, as for instance, the falling of a tiiunder-bolt, earthquake, the thunder in the evening, loss of agricMiltnral prospects, the Sun and Moon being circled by a halo, the sky being covered with dust, or smoke the directions assum- ing a red hue at the time of sunrise or sunset, the gush of myrrh from a large number of trees, tlie increase of cattle, birds, and honey are all very lucky signs during the vernal season, the months of Chaitra, Vairfikha. The appearance of a comet or a malignant star, the falling of meteorites, the Sun and sky in the evening turning tawny, the sky gettingdark, tawny, red, or oceaidike, the loss of water in rivers, during tlie summer mcnulis are very lucky. The appearance of a rainbow, the falling of a thunder holt, lightning and meteoirs, tlie peal of langlifer, the crackings in the earth, the shaking of bridges, eartliqiiake, tlie overflow of rivers and tanks, the excitement among the horned animals and lainrs during the rainy seas(m are very lucky. Cold winds, frost, the loud speaking of deer and liinis, the sight of apparitions and spirits and voice speaking in the Heavens, tlie pervasion of smoky darkness in llie directions, tlie blowing of high wind, the sunrise and sunset at great altitmles are very good signs during tlie Hemanta season. The sight of Divine ladies, Candharvas, extraordinaiy things seen in the Vitnanas, stars, planet's, the DaivavTuii (celestial voice) the sound of music coming from the hills and wood, th(» inerease in agri- cultural produce, the production of juices, in crops aie very lucky signs d'.iring the autumnal eason. Frost, wind, the ]>n)du( tion of young ones by the she-goats, birds and males, the •-pioiiting of leavr'S in the tiers, the shooting of meteors, the sight of ext raonlinary forms, the sky looking black, the falling of stars are good signs (lining Siiiira, ilie cold season. — 14-25, Tliese are the Incky signs if they ocenr during flic periodsmenlioned above, if anytliiiig otherwise happens, a king should at once take mea- sures to avert those ills — 20. Here enda the two Intndred and IwcYitij-ninth chapter on Sa)iii offerinif$. Garga said: — Where the idols of the Devas begin to dance, sliiver, shine like fire; vomit smoke, l)Iood,aiiy unctuous substance, fat; weep, laugh, perspire, stand up, walk, breathe, terrify, eat, throw away the biiitiier, etc., at a long distance, cast their head down; or move from one place to anolher one should not stay there fur the king with his Empire where such things occur, or sins increase, are ruined. Such things forebode ill o£ the country where they happen. Such portents manifest through Lit'.ffns of tho Uevaa or tlirongh flie temple where the Deva is installed or lluonoli the Bralirnapas in tlie temples. Know that flie country is in danger where evil pigtia are seen when the Devas march in procepsion in iJeva Y/.trAs. One would quit that place even if it be the p'lace of the grand- faiheiR. 'riie inischiers amongst animals are caused by Itiulra; the mischiefs amongst kings are caused by Ix)kaprdaR; Rvainikarfika causes them amongst the commanders of an army and Vinu, Vasn, Indra, ami ViiJvakarm& cause the miscliiefs among tho rest of the creation.— 1-7. Oanetia causes them amongst (ho chieftains; the Divine spies oanse mischief among the spies of a sovereign; and the Divine ladies cause mischief amongst the ladies of a sovereign. — 8. These evil portents by tliegralias are caused by Vasndeva. When the Divine images and idols undergo such uncommon changes, the learned in the Vedas, the preceptors of a sovereign should worship the Divine images with incense, flowers, m idlnif>arl<a, etc., and then decorate them withorna* ments and shotdd sacrifice and offer oblations in the Fire for a week willi« out giving way to laziness. — U-1 1. They shonlrl al«o fee<l the BnHimanas with sweets and other things for a week and on the eighth <hiy give away cows, laud, gold, etc., whicU then averts the effects of all such omens. — 12, Here ends the tico hundred and thirfy-ei,hfh chapter on propitiations for the bad omens. Qarga said: — The countr} where the burning takes place without fire ami fuel and where fuel fails to produce it, is sure to be harassed by some foreigners — I.

हिन्दी अर्थ

तथाष्टादश धान्यानि रसांश्च लवणादिकान्। माल्येक्षुफलरत्नानि वितानं चापि कारयेत्।

English

Where flesh is cooked only in water; where a part of a kingdom ia burnt, where forts, gateways, palaces, temples, catch fire or be struck by lightning; the sovereign is in danger. — 2-3. Where darkness pervades during tlie day, the sky becomes covered with dust without a duststorm, smoke pervades without fire; great calamity befalls there.-- 4. Where flaslies of lightning are visible without clouds, stars are visible during the day time, great ills are sure to happen.— 5. When stars, planets become mortified and lose their colour or positions; where the stars become unusually inortifie<I, where qumlriiped deer and birds are seen in cities, Viihanas and conveyances; where fiery weapons become pale; where wealtli is being taken away from the Treasury, one sliould infer that great battle is sure to ensue.— 0*7. Where without fire, sparks appear an 3 'where, where arrows are fixed in bows in an unusual waj*', where weapons get derange<l, war is sure to ensue. When these bad omens appear, the rojal priest should fast for three days and pour offerings of sesamiim and ghee into the fire kindled up by the THE MATSYA PVRANAM. wood of milky trees and afterwards the Br&hmajpaa should be fed and given golS, cloths, lands, which will then avert all the Calamities that befSl by the rage of fire. — 8-11. Here ends the two hundred and thirty-firet chapter on SAnti. Qarga said: — The cities wliere the trees, inhabited by the Devas, begin to cry, laugh, eject sap, drop their branches witliout any cause or high wind; the plants tliatare only three years old bear fruit; trees begin to overflow with milk, oily oiibstiinces, blood, honey, or water; they sud- denly dry up without disease; the dried onesiiegin to sprout; the fallen ones stand up, the stan<ling ones fall down; all such things forebode ill of them. The weeping of the trees indicates the approach of some epidemic, and the country becomes anniliilated by their laughing. — 1-5. The breaking down of their branches foretells a war, the bearing of fruits by the three years' old plants means tlie death of babies; plethora of fruit and flowers means the ilisuniou in the empire, the flow of milk indicates the loss of milk in cows, and that of oil forebodes a famine. — The flow of wine means the d('structioTi of conveyances, the flow («f blood foretells war; the flow of honey means difl'usion of great diseases, and the flow of water means drought.— 8. The drying up of trees without disease means famine; the sprouting of the dried up trees means the loss of vitality and grain. — 9. There is danger of disunion foretold by the fallen trees standing up and the standing ones falling down, and their moving from one place to another means the annihilation of the country. — 10. There is loss of wealth where tlie tre(;B begin to weep or laugh and their barks are burnt. Those are the portents which transpire through adorable trees. — 11. Where the fruits and flowers of trees undergo change tlie sovereign is sure to die. Such ill-forebodings should be averted. The tree in which the above signs appear should be covered with clothe and adored with sandal, incense and tlien an umbrella should be stretclied over it. Then Lord iiva should be worshipped and an animal should be sacrificed near the tree. — 12-14. Then the mantra " Rudrebliyoh, etc." sliould be uttered and oblations offered unto Fire and the Kudra Mantra is to be muttered. Afterwards Brkhmanas should be worshipped and fed with clarified butter, rice cooked in milk and sugar, sugar, etc., and then give them presents of land. Then rejoicings should be held in tlie house and Lord liva should be worshipped with music and dancing. — 15. Here ends the two hundred and thirty-second chapter on Oraha Sdnti, OHAPTBB COXXZIV. CHAPTER COXXXm. # II • — There is always fear of a famine by excess of rain as drought or want of rain. Copious rain at an improper time (other than the rainy season) is dangerous. Rain without clouds means death of a sovereign and the weather getting warm and cold at unusual times means danger to the sovereign from his foes. — 1-2. Where there is a downpour of blood, there is always fear from weapons and war, and the city where there is a rain of dust and cinders perishes. — 3. Showers of marrow, bones, oily substances mean the increase in the death-rate of men. Showers o£ fruits, flowers, grain mean a great danger and a downpour of dust, stones and small beings indicate the approach of an epidemic and a shower of bored grains foretells the loss of agricultural prospects.— 4-5. If there be no shadow seen while the sun shines brilliantly, there being no clouds or dust in the sky, it means ill-luck to the country. — 6. If a rainbow is visible towards the north-west during the night in the absence of clouds, if meteors shoot, and the directions become unusually red, and the Gandharva regions are visible and the Sun and Moon surrounded by halos; then there is sure to happen some unrest in the land and fear from some foreign power. — 7-8. To avert these ills, sacrifices should be performed in the name of the Sun, the Moon and the Wind and money, cows, and gold should be given to Brahmanas. Here ends the two hundred and twenty-third chapter on S&nti. Garga said: If rivers, lakes, or cascades advance close to the town or recede to a great distance away from it, and if the waters of the tanks and streamlets, etc., become tasteless and if the water of the rivers turns warm, dark, of an unnatural colour, and full of froth and sand if It turns milky, oil} winy, or bloody; the empire where such things happen IS bound to pass into the hands of another sovereign within six months from the time of such happenings. When reservoirs make unusual noise, and kindle up, or look as if smoke, fire and dust are coming out of them or water suddenly springs up, without there being dug a ri? multitude of beings plunge into water, and when an the reservoirs begin to produce musical sounds; there is always a great danger of dreadful epidemics. To avert the calamity, Ganges water or other holy water, clarrified butter, honey and oil should be poured into the waters and the head should be turned on the mantra sacred to Lord Varupa and sacrificial offerings should be performed in the water. — 1-6 0 * 1/1 Brdhmapas should be fed with clarrified butter, honey, given cows covered with white cloth and jam full of water. — 7. Here ends the two himdred and twenty-fourth chapter on the extraordinarv peace offering when reservoirs of water go bad, m TEE iiATSTA PmiJfAM. Garga said: — The bringing forth of children by women at tinusual J)eriodB, their giving birth to twins, tlie birth of otlier beings from human foetus, the birth of mouthleps offspring as well as of those liaving more than ordinary limbs, or of the lower beings, birds, scorpions, snakes mean the destruction of that country and laniily in wliicli such birth, takes place. — 1-3. The women giving birth to such progeny should be sent out of the countr} by tlie sovereign and he should llicJi adore the women and the BiAhmanas aie to be fed satisfactorily.— 4. Here ends the tico hundred and thirty-Jifth chapter on the extraordinary Sdnti on the delivers/ of women. CHAPTER eeXXXT Garga said: — It is a most unlucky sign wlien first class horses and other similar conveyances do not move in an orderly maiinor, when made to do so while they go regularly when not intended so. A geat danger is sure to come, — 1. The drums nn<l other smnding instruments not giving any sound when beat or struck or emitting sounds without being struck, the moving of the immovables, the m>t going of the movable objects when made to move, the somul (jf tlm dnims, etc., coming from the sky as well as the singing of the (daiidharvas, the \vo( (lcn ljulles, axes, etc., undergoing unusual changes, cows tighling among themselves with their tails cocked up and womtm kill women and changes occur in young ones; these indicate a war, — -4. Brahmanas sliould be made to worship T.omI Vuyu with barley meal and the head should be turned on the formula sacrod to VAyu. Afterward? presents should be given to Ibalimanas and they should be fed wit! Paramanna and be given fees in abumhince. — 5. Here ends the two hundred and tliirt tpsixLh chapter on unusual peace offerings. Garga said: — The emigration of wild deer and jackals from th' jungles into the town is a bad omen; so is the emigration of village bird and deer from village into the jungles. The inauspicious howlingoi* jackal fearlessly in front of a royal mansion and tlie entrance gate of the city i most unlucky. When the land animals go to water and when the aquati animals come over to land, the time is very inauspicious. — 1-2. The roaming about freely of the animals in course of the night, thf usually prowl in the day and rice versa as well as the desertion of the: usual habitation by the village animals forebode the desolation of il place where such place where such things occur.r-3. The sauntering about of the dogs and other anirnala of habitatiM m a circle in the evening, and their waiting in an unpleasant chwi&s, alaC forebode the desolation of the place where they do so. -. The crowing of the cock in the evening hoarsely, the laughing of the cuckoos and the howling of the she-jackal facing the rising sun are also most inauspicious signs. — -5. The swarming of pigeons in a dwelling-house, the coming down of fire on a man's head, the laying of the honeycomb by the bees within the house, foretell the death of the owner. — 6. If fire occurs on an enclosure entrance gate or within a house or on any entrance, or on a shop, mart, banner or weapon and if any such plaqc or things be covered witlj an anthill or if the honey flows out of a honey- comb in their places, the desolation of the country and the death of ruler are certain. — 7-8. If a place be infested with too many rats and locusts, disease arises ou. of hunger or when there are seen charred pieces of wood bones, and dogfii with horns, the diseases of the monkeys occur, where crows are seen with grains in their mouths and those who are skilled in the arts of warfare fear-- lessly subdue all people tlieii a dire famine is sure to occur; and th people are doomed to bt'ur the sufferings of a great war. If a monaich chances upon a white crow in course of his amorous pastimes he is eithei destined to die or his country ami wealth are on the verge of ruin. — 9-11. The king in front of wliose gateway or in whose palace an owl is visible, is doomed to die or lose his treasure. — 12. To drive away the ill-effects of such unlucky foreborlinga a sacrifice should be performed, and terrestrial tantl is to be performed; and fee® presents should be given to the Brahinanas, and five Brahrnauas should be made to turn their heads on the prescribed formula3 ria., Dev4- kapotah, etc." Afterwards some cows adorned with gold and cloth should be given away to obviate the impending disaster. — 14. Here ends the two hundred and thirfy-serenth chapter on extraordinary, Sdntis due to birds and deet\ etc Garga said: — There is a fear 5f sovereign's death when his palace, gateway, balconj'', fort, etc., fall down abruptly — 1. The directions being covered with dust and smoke, the waning of the Sun, the Moon and the stars foretell the iinpendig danger of a sovereign — 2. When Rakasas put on their appearance, when Brahmanas become void of their duties, when seasons are subverted, the unwoithy ones are worshipped when stars fall, know these are the signs of death. When the Sun and Moon are eclipsed, when the lialos of the Sun and the Moon appear poroua; wImh ]&etu rises and when the stars and planets look pain TEB MATSYA PVBANAM. they forebode ills and great danger. Where women are quarrelsome where ys kill boys, where prescribed religious are not practised, where fire in course of propitiatoi-y offerings does not shine well; where the marching of ants from the north into fire takes place, where jars full of water become empty or where the loss of charrified butter occurs or where there is the absence of propitious formulse, the waning of the voice of the Br&hmahas, the dimness of the musical instruments in the temples, the hatred towards the preceptors and friends and the worship of the enemies, the loss of the prestige of the Brahmanas and friends, and honoured persons occur, where atheism prevails as to the auspicious effects of Homs and other sacred ceremonies and the destruction of the country or the death of its sovereign is at hand. — 3-11. Now hear the signs that are seen on the impending min of a king. The finding of faults of the BrAhmanas by the king, the harassing Brfihmanas and usurping their wealth, the wish of killing Brahmanas, the disregard of Brahmanas in the performance of religious rites, the presence of anger when anybody asks for cutting, the love f.U' decrying them, the disinclination to praise them, the causing of pain to them out of avarice; not paying attention to one's own duties, the levying of fresh taxes out of avarice, are also most unlnckj' signs to obviate the consequence of which Indra with Indrvini should bo worshipped, Brahmanas should be fed and sacrificial offerings should be made to the Devas. The Brfihmanas and good men should bo worshipped and given pre- sents. — 12-15. * High class Br&hmanas should be given cows, gold and lands, sacrifices should be i)erforraed, and Devas should be worshipped. Thus sins will be destroyed and order restored again. — 0. Here ends the] two hundred and ihiriy-eihtJi chapter on extraordinary Sdnlis on unJnekij siyns.

हिन्दी अर्थ

परमानन्दरूपी त्वं पाहि नः पापकर्दमात्। हदि तत्त्वं गुणातीतं विश्वचक्रं नमाम्यहम्। वासुदेवे स्थितं चक्रं चक्रमध्ये तु माधव:

English

Manu said: — "Lord! How should a king perform Griha-yogya, Laka-homa, and Kot-i-homa the disjxdler of all evils? pr.ny tell me all about them.'' I want to hear in details the methoils how these sacrifices are to be done by a king wanting to avert the danger and desirous of nti. — 1-2. Lord said: — "King! T shall answer your question fully, please listen to me." A sovereign who has the well-being of his subjects at heart should always perform Griha-yajfia and Lalsa-homa. Griha-yajna should be performed at the confluence of rivers as well as before the Divine images and on the plains. First a king- should find out a suitable spot in company of his preceptor and Ritvikas which should be a level piece of ground. A sacrificial jrit measuring one hand in length and breadth should be dug then. The sacrificial pit for a Laksa-homa should be of double the size (t.e., two hands in length and breadth) and that for a Ko(i-homa, four times (i.e., four hands in length and breadth).- -3-6. ORAFTER CCXXXtK.-' There should he two Ritvikas and eight Br&hraaas well-versed in the Vedas who should live on fruits or curds and milk before they perform the sacrifice. Various kinds of gems should be thrown by them on the pit, the enclosure of sand should be made and afterwards sacrificial fire should be lit. — 7-8. Ten thousaiW sacrificial offerings should be made by reciting the sacred GAyatrt, 6,000 by reciting the formulae ' rnanastokenau,' 30,000 by reciting the prescribed formulae of the Navagrahas (nine planets), 4,000 by reciting the formula sacred to Visnu, 5,000 by reciting the Kfimfindda richas, 16,0(X) by reciting the KusumSdi formulaj, and 1"),000 by reciting the Badana formulae, and 14,000 by reciting the formulae sacr to Lakmi, SjOGO by reciting the formulae sacred to Indra. Thus 1,00,000 offerings should be made after which one should bathe out of the sixteen pitchers of the consecrated water containing a piece of gold. Such a bath brings peace to the devotee and then presents given to the Brabmanas avert all the ills of the household. The sacrificial fees given on such dccasions are considered of high merit. — 9-14. Elephants, horses, chariots, lands, clothes, oxen, and 100 cows and buffaloes should be given to the Ritvijas (priests). — 15. Presents should be given according to the means of the devotee, and he should never be miserly here. Laksa-hoina should be concluded within a month. — 16-17. Koti-homa should be performed on the banks of the Ganges, on the confluence of the Yamun& and the Sarasvati or on the confluence of the Narmadil and Devika. — 18. There should be 16 Ritvijas in this Lak§a-homa and presents should be given to Brflhmanas on the occasions of each sacrifice. — 19. A devotee should first commence the preliminary rites in the month of Chaitra, especially in the month of Kartika; then he should remain initiated for one year with Ritvijas and AchSryas and then sacrifice should be performed or he should perform it.once every year. The devotee should live on fruits or milk. — 20-21. Barley, rice, sesamum, mustard, Masakalui, and PalSa fuel are best for the sacrificial fuel, and streamlets of clarrified butter should also be run on walls. The priests should be fed with milk during the first month and rice and pulse cooked together, which helps one in Dharma, E&ma, and Artha, should be used during the next month. — 22-23. During the third month they should live on barley gruel and in the fourth month laddfis should be given to the Bi4hmana priets. — 24. During the fifth month they should be given curds and rice, Sattfl during the sixth month, m&lapuas during the seventh month, ghevara during the eighth month, Saipthl rice during the ninth mouth, barley during the tenth month and urada during the eleventh month. The Rivijas should thus be fed. — 25-26. During the twelfth month they should be given all the various kinds of eatables and fees should be given to them every month. The Br&h- mapas should put on pure clothes (never torn clothes) and perform sacri- imS MATSrA PURANAM. fice in the noon and the devotee should always reWin with the Br&h- manas which pleases lurlra and other gods, and for the satisfaction of the gods animal sacrifice should also be made. Afterwards Agni$(oma sacrifice should also be performed; afterwards Purnrdiiiti is to be duly performed. In one hundred Homas two hundred Purnrihutis are to be per- formed; in one thousand (1,()60' Homas twice that {i.e.) 2,000 Purnjihutis are to be performed; thus up to one lakh Ilomas, this rule of doubling is to be followed. The Bralimanas sliould then oiler the sacrificial offerings for the Purodaia for the satisfaction of the Devas. Afterwards the devotee should adore the manes, ami offer libations as prescribed. Thus the ceremony is completed. — 27-33. A king should give handsome Daksinas on the conclusion of this sacrifice. He should give his weight in gold and queen's weight in silver. He should not be led away hy avarice. lie should give one Inkh umbrellas of gold or silver. In fact if anyone gives away every tiling in this sacri- fice, he will get the benefits of the Rajsiijui sacrifice. The liitvijas should then be dismissed. — 34-37. Then the following is to be recited. Let the Lnns eyed Hari, the Lord of sacrifices be pleased. When llari is pleated, the whole world becomes satisfied. — 38. Thus I have described to 3'ou all the ills due to Dovns, men or other beings and show they ought be appeasefl ami the devotee the performer of these three sacrifices beeoines virtuous wlien lie does not grieve even <n death. In fact nothing more is hd't for him to accomplish. Ho gets the benefit of having bathed in all the sacred tlrtlias. — 3'.)-40. Here ends the two hundred and thirtif-nhdU chapter on Graha-yajiias, etc. CHAPTEU CCLXI.. Manu said: — Iord! now be pleased to tell me when and how a king should marcli lor war? -1. Mats3a said; — A king sliould marcli wlion he finds his enemy pressed by some valiant King or his tributary cliiefs. lie should first see that he has ubumlance of strength and fighting men and materials and then he should leave a jjowerfu I guard to protect fiis stronghold before starting to face his emuny, wuthont which lie should never set out. To protect his own country, the base of all operatitms, there should be many more fighting persons and generals than the other kings and chiefs engaged in conquering liis enemy. He should never start when his tribut- ary chiefs and the neiglibouring kings aiv not. subject to him. It becomes very hot during the inontli of Chaitra, so Chaitra should be chosen for an expedition as far as possilile; or the month of Agralifiyana when rains cease might be chosen otherwise he should take every advantage of his enemies' adverse circumstances. — 2-0. A king should take every advantage of the planets and celestiab intermediate and terrestrial influences that completely harass for bia CHAPTER 00X€ netny; or when his enemy has broken his hands or legs or is bedoxne defective in any of his organs.— 7. He should sot out to tlie direction that gets unusually red wheye there are myriads of falling meteors, or thunderbolts when tliere has been an earthquake, and meteors come out of the earth, when a comet is visible. He should also go to fight against the country when people lead a vicious life, where there are too many flies and insects, where the king is addict- ed to some particular hobby and is oblivious of his affairs, where the people are atheists and disrespectful, the country that is under the rage of diseases, plague or famine. He should certainly encounter foe upset with rage. A king is undoubtedly victorious when he invades the country of the infidels, of the thoughtless and of those who have bad generals in the army. Where the people are divided against themselves. —8-13. A king is to start against his enemy whose soldiers have no weapons and fighting materials, whoso bodies tremble, and who see bad dreams. A king wlio is full of ambition, hilarity, and has valiant generals in his army and his soldiers energetic and glad; should face his foe. He should at once set out against his foe when his auspicious limb vibrates and when there are other similar auspicious signs, when the sweet peacocks echo, etc. — 14-15. He should start to conquer liis foe when he is under the influence of the six lucky stars presiding over Janma, Sampat, Ksema, etc., when the planets are auspicious and when the astrologers predict auspicious times. — 16. A king should be blessed by tlie Devas, after worshipping them and he should consider the time, place, and circumstances and he should feel himself sufficiently powerful. An ambilious king should not lose the opportunity of vanquishing his foe who is under unlucky stars and has his country and times against him. As a crocodile is subdued by an ele- phant on land, an elephant by a crocodile in water, a crow by an owl during the night, an owl by a crow during the day; so should a king start against liis foe taking a measure of the current circumstances. — 17-19. He should march with a good force of infantry and elephants during the rainy season; of cavalry and chariots during the dewy and cold season; he should march with camels and mules during the hot weather; and with forefold forces during the vernal season. A king whose infantry is strong can attack his foe with great vigour. — 20-22. An elephant corps can win a foe situated in a muddy surroundings or in a woody country, and a cavalry and chariots can vanquish a foe on even land. If the king be helped by a number of allies, he should respect them by presents and kindness. If a king who has a strong mule and oamel corps should be subdued during the rains and taken prisoner, he should still fight on as there is chance of his recovery. — 23-25. During the winter season a king should have a good store of istraw and fire wood to enable him to vanquish his foe. Vernal season is known . rah UATSYA purAnam. as Ihe best time. A king should set out in the summer season against a country that is wetty and covered with snow. — 26. A king should always think well over the present circumstances, past and future and take the advice of his minister and Br&hmanas before setting out against his enemy. — 27. Hers ends the two hundred and fortieth chapter on the mardi of a King, ** *" I.. Mann asked: — " Lord! jmu are the knower of alf, so be pleased to tell me the auspicious and the inauspicious omens." — 1. Matsya said: — The vibration of the right limbs is said to be gener- ally auspicious. The left sides of the back and heart are also auspicious. — 2. Menu asked: — "Ijord! How should one know what is going to happen on the vibration of the several limbs of the body? Pray ex- plain all that to me fulh"." — 3. Matsya replied: — The vibiation of the head in dreams means the acquirement of another empire; that of the forehead means acquisi- tion of further lands; that of the eyebrows and the nose means tlie pros- pect of meeting some dear friend. — 4., The vibration of the eye means death; near about the eye begets wealth, if the centre of th eye throbs one becomes very anxious; the closing of the eyes begets an early victory, and of the outer corner of the eye means the enjoyment with a handsome lady. The vibration of the ears makes one to bear good thing, that of the nose brings happiness, of the upper and lower lips beget.s proyony, of the neck bring enjoyments and pleasures, of the shoulders means tlte increase of enjoyments. — 5-7. The vibration of the arm means the Jfjvo of a friend, of the hand brings in wealth, of the bade nioaiis defeat, of the che.st means speedy victory. — 8. The trembling of the belly means affection, the vibration of the breast means the impregnation, that of tlie navel means the loss of one's position, that within the navel ]»egets wealth, that of the knees means the union with some powerful enemy, and that of the ankles forebodes the destruction of some portion of the country — 9-10. The vibration of the fet begets good situation, that of the soles gets wealth and other dress and presents. — 11. These are meant for men; that of the women are contrary. If the above mentioned right limbs of a woman vibrato, the results are contrary, but in the case of men they are most auspicious, — 12. Vibrations of the limbs contrary to those mentioned above are un- lucky. Gold should be given to Brahinanas to avert the evils arising out of their throbbing. Here ends the two hundred and forty first chapter on the vibration of different limbs and their effects. OEAFTBR COXLIL * 265 Manu asked: — '* laprd! be pleased to tell me all about the effects of f be dreams that a king may see as well the auspicious signs when h& goi'S out on some purpose. Hot? 'should those different dreams be- interpreted? •" — 1. Matsya said: — " Now listen to the effects of the various kinds of dreams,. Jf dreams Hiat grass has grown all over his body excepting on the or that pieces of belbrnetal have been pasted on the head or that w bead- is cleanshaven, or that he is naked or that he has put on ppor clothinj or that he has fallen down from a height, or that he' is besmeared with mud or oil, or that he is collecting molten iron, or sees the carcass of horses, red flowers, red trees, red halos, or that he is riding on a boar, bear, donkey or a camel, or that ho iseating cooked flesh, oil or kichari (rice and pulse cooked together), or sees, dancing, merry-making, marriage, hears songs, etc., or the playing of musical instruments other than the Vina pr the guitar, or that he is plunging himself in the source of a river, or that he is bathing after rubbing- himself in waters dirty with CO wdung, or that he is bathing in muddled water, or that he is in his mother's womb, or that he is on a burning pole, or that the banner set up in honour of Indra has fallen, or the fall of the Sun and the Moon, or the various ills that arise in the Celestial, Intermediate or Terrestrial regions, or that the gods, the twice- born, the king or the preceptor are angry, or that he is embracing virgins, or the males committing unnatural offence or that he has lost a limb of his body, or that he is besmeared with vomit or stool, or that he is going towards the south, or that is laid up with some disease, or that the fruits and flowei-s are on the decline, or that the houses have tumbled down, or the houses are being swept, or that he is playing with demons, monkeys, bears or men, or that he is discarded by his enemies, the sight of one wearing gerua (red) cloth, or that he is drinking oil or bathing in it, or that he is wearing red garlands; or his body is besmeared with red paste are all unlucky signs. It is always good to tell such bad dreams to other people.. Also it is advisable to go to sleep again after seeing such dreams. — 2-15. By bathing after rubbing over his body some grain paste, performing a sacrifice with sesamums, or worshipping the BrShmanas, worshipping Vi§nu, and by listening to the story of the liberation of the elephant by the Lord (Gajamoksan) the evil effects of bad dreams are driven away. A dream dreamt in the first part of the night gives its fruit in the first.year; if it is dreamt in the secomJ part of the night it gives its fruit in six months; if it occurs in the third part of the night it gives fruit in three months and if it comes in the fourth part of the night, it undoubt- edly gives its fruit within a month. — 16-18. If one gets a dream just before sunrise, it gives fruit within ten dajrs. If one gets a couple of dreams in the night, the last one beam fruit consequently one should not go to sleep after he has dreamt a good dream. — 19-20. If one rides on a horse, an elephivnt or an ox or climbs a hill or a palace or on a tree bearing white flowers; it is very auspicious. — 21. TEE MAT&YA PUBAEAM. It is also equally auspicious to see in dream that a tree or some grass has grown in one's navel, or that he has several arms, heads, or the hixuriance of fruits, or that he is wearing white raimants and withered gar- lands, or that he sees the eclipse of the Sun, the Moon or the stars or that he catches hold of the rainbow, or that he sweeps a floor or so, or that the heaven and the earth are under his subjugation, or that he has killed his enemies. The seeing of these dreams brings victory in battle and gambling. When a man dreams that he has eaten raw flesh, fish or rice cooked in milk and sugar, or he sees a flow of blood, or that he is bathing in blood, or that he is drinking wine, blood, or milk, or that he is intwined in the intestines, or sees a clear sky, or the lioness, the she-elephant, and the mare or cow yields milk from their mouths, or that he is getting favours from the Devas, Bnihmanas or his (juru or spiritual teacher, all these are auspicious dreams. When a man dreams that he is being anointed with waters from the cow's horns or moon, he will have chance of getting a kingdom. When a man dreams th.it ho is being installed in a throne or that he is beheaded, or that he is burnt in a file and dead, or that his house or person is on fire, or that he has been blessed with the regalia of kingship, or that he is hearing the playing of guitar these also indicate the getting of sovereignty. The dream of crossing the water by swimming, or that he is crossing an uneven country, or that a mare, a cow or a she-elephant is giving birth in his house, or that he is riding on horses, those are auspicious; or that lie is weeping, or tht he has obtained good women, or that he is embracing beautiful women, or that he is fettered, or that he is besmeared with filth, or is being visited by a living king or friends, or the sight of the Devas or crystal waters, these are auspicious. — 22-34. One who sees such dreams readily gets wealth without any effort and if a sick person gets such dreams he is sure to be cured ere long. —35. Here ends Ihe two hundred and forty-second chapter on dreams and murehing. CIIAPTEll CCXLTIT. Manu asked: — '' Jjord! be gracious enough to toll mo the good omens that are pi-opitious at the time when a king marches on his journey. — 1.

हिन्दी अर्थ

ढाई सौ पलका कनिष्ठ कहा गया है। अल्प वित्तवाला मनुष्य अन्य प्रकारसे बीस पलसे ऊपरका बना हुआ बिश्वचक्र दान कर सकता है। यह चक्र सोलह आरों तथा आठ नेमियोंसे युक्त घूमता हुआ होना चाहिए। उसके नाभि-कमलपर योगारूढ़ चतुर्भुज विष्णुको स्थापित करना चाहिए। उनके बगलमें शङ्क और चक्र हों तथा आठ देवियाँ उन्हें चारों ओरसे घेरे हुए हों। उसके दूसरे आवरणमें उसी प्रकार जलशायी, अत्रि,

English

Matsya.said; — The following are the bad omens at the time of a journey, viz., the sight of useless medicinal herbs scattered, black grain, cotton, hay, dried up cowdung, firewood, ciudeis, molasses, <ill, dirty men covered with oil, naked men, poor head dress, men with loose-hair, diseased men, hermit clad in rod, coloured robes, tnad m.-vn, distressed perSOH, eunuch, Ohftnd<»la, iron, mud, hide, refuse, fowler, sinner, pregnant women, husks, ashes, skulls, broken utensils, utensils stained with blood. Jast before sunrise, Bt the BrAbma Muhfirta if an indistinct sound is heard in front ora loud sound of a broken vessel letting waters flow in a stream he beard, it is auspicious; but if the sound be heard from the back, it is inauspicious. " Go " if such a sound is heard in front it is auspi* OEAPTEH GGXLIV. cious, " go " on the other hand is most inanspicious, if it comes from the baok. " Where do you go. " " Do not go " " Stay " " what use in going there, " these are all inauspicious words and indicate danger. — 2-10. If a R&ksasa sits on a banner it is unlucky and so are the*falling down of tlie conveyances, the overlapping of the dress, the striking of the head against the door, the falling down of the banner, umbrella, cloth at the time of departure are unlucky signs. — 11-12. If there is thus seen one bad omen at the time of departure one should adore Vispu and praise Madhushdana and then resume his' mission, but if there is another one for the second time, he should return home.— 13-14. The following are good omens, vis., the sight of white flowers, pitchers full of vvater, aquatic animals, bird's flesh, fish, cows, horses, elephants, goats, Devas, idols, friends, Brethmanas, blazing fire, dancing girls, green grass, wet cowdung, gold, silver, copper, all the gems, all the medicines, barley, sesamum, bhadrapttha, sword, umbrella, banner, clay, weapons, emblems of regality, clarrified butter, curds, milk, various kinds of fruits, the eddy of a river, Kaustubha gem, melodious music, nice and deep songs, the tunes QSipdhflra, Sadaja, Riabha, pot marked with Svastika sign. — 15-21. If a dry dust storm blows against at the time of departure it is unlucky. — 22. On the other hand if a gentle and pleasing wind blows favourably it is very auspicious and so is the chorus of kites, etc., as well as the mild thunder of glossy clouds resembling elephants, and the sight of rainbow. — 23-24. The sight of Sun's and Moon's halo is inauspicious as well the rains; the good influence of stars particularly the rising of Vrihaspati, (Jupiter) in anuloma, mind full of devotion, the adoration of the worthy, the sight of the things very dear to one's mind are all lucky things at the time of departure. — 25-26. The hilarity of mind at the time of journey is the indication of victory and in fact it equals all the good omens in point of good luck. — 27, The king whose mind is full of joy is sure to win and so is the case with the one who hears auspicious words at the time of his departure and when all his conveyances are very eager to start. — 28. Here ends the tico hundred and forty-third chapter 071 auspicious signs at the twie gomg out. The Eisis asked: — SQta! you have related to us the duties of a sovereign and also about the various omens and effects of dreams; now we are desirous of hearing the glory of Lord Visiju. Pray tell us why the Lord in Hia YfLinana incarnation, made great, demon Ymg a captive? How did He make His Bwarhsbi iorm increase a\\ over the tiuee woWds?" — 1-2. TE MAT8YA PUBANAM. SAta said:— Rifis! the rome question was put by rjuna to the Muni Saunaks in VAmanAyatan in days gone by when the former was on a f }ilgrimage. When Arjnna violated bis promise with Yudbi$thira about iving with Draupadi, he went on pilgrimage for the expiation of his ein. The image of *Vdmana was installed in Kuruksettra. Wlien Arjnna saw the image 'of VAmand, he asked ISaunaka why VAmana, was wor- shipped?*and why (lid He assume the Dwarfish form? "Why Lord Vi§nu incarnated Himself tgs Y&r&ha and hojr this K§ettra became so dear to *Vfim8na?" — 3-7. I&unaka replied: —I shall relate to yod in brief the glories of Vftmana and Var&ha." In the past decade, when Indra was vanquished by the Devas, then Aditi the mother of the Devas began to practise tigid austerities for sous again. — 8-9. For one thousand years she worshipped Lord Kri§pa by living on air alone, and on seeing Her children oppressed by the Devas she said to Herself that Her sons were born in vain and she then saluted Lord Vipu and became very distressed. — 10-12. Aditi said: — 0 Lord! the Dispeller of all the troubles of the devotees on mere remembrance, the one who wears a garland of lotus flowers, the Prosperity of all beings, I salute Thee. — 13. O Lotus-eyed one! Thou art the Prime Deva; Thou art more auspicious than the most auspicious. From thy navel sprang the lotus; 0 Lord of Lak§mt, the One, armed with a quoit, I salute Thee. — 14. My salutations to the One from whose lotus, navel has sprung * Brahmil; 0 Thou, the self-manifested! the One armed with a conch, sword, etc.. Thy essence is goldlike; salutations to Thee. — 15. 0 Atmayogin! 0 Aviosa! 0 Yogachintya! 0 AtmajilAn! 0 Vijnana- sampanna! t) Nirgun! my salutations to the One within whom the universe exists but whose majestic glory the universe does not realize. I salute that Being, the Deva Hari, who is the gross of the gross and the subtle of the subtle. Who hold conch in His hand. — 16. I salute Him whom ordinary eyes do not see in spite of their seeing the universe, who although enshrined in every heart is not accessible to the mind of the wise even, in whom exist the grain, milk, rivers, an(i in fact the whole universe, the sustainer of the whole universe, who is the very first Prajapati, the Lord of all the creation, the Lord of all things, the Lord of all the Devas, who is Krishna, the ordainer, who is adored both in the Pravritti M&rga and Nivritti MArga by one's own karmas, who is the giver of heavenly joys and emancipation, who drives away all the ills by a mere devotional meditation of Him, by realizing whom the soul is liberated from the cycle of births and deaths, the Deva worshipped in the form of sacrifices,the One Who is said to be inherent in all the Devas, the One from whom the universe emanates, the One in whom the universe ulti- mately merges, in whose infinite glory the whole universe from BrahmA downwards is sustained, the Supreme Lord Who sustains the universe in the form of water, by devoting to whom with all heart and soul people cross over all ignorance. Who exercises His influence in the minds of all beings by dancing in forms of dismay, contentment, anger, etc., the Great Deva who CmPTEn GOXLIV. like the Sun destris the demons, who destroys in the shaiw o£ wisdom and knowlege of Kapila, the darkness of ignorance, Who witnesses ith His eyes the Sun and the Moon, all the actions of the beings,of.the universe, the Lord Visu Who is true to all my sayings. In Vispu, the. Lord of all, all the truths that I have expressed aie existing; nothing false is there. I adore that Unborn, Undecay ing Hari.— 17-33.. * If what 1 have said in my prayer be true as I believe it to be, let all my wishes be fulhlled. — 34.. • lauitaka said: — Lord Viiu, unseen by all, instantly appeare<f before Aditi, and said ''*0 Virtuous Aditi! you shall certainly have your desires fulfilled ere long. Ask for a thing that you may wish without delay, you will prosper for my sight never goes fruitless."— 35-37. Aditi replied: — " Lord i if you are pleased at my devotion, I wish my son Indra to become the Lord of the three regions, which boon be pleased to grant. The demons have deprived him of his realm and share of sacrificial offerings. Let all that be restored to him through your favour. Lord! I am not so much grieved at the defeat of my son in the hands of the Asoras as 1 am grieved at the loss of his realm and rights and that he has been driven out of Heaven. — 38-40. • Lord Vi§nu said: — " 0 Devi! I am quite pleased with your devotion; I shall therefore be born of you through Ka4yapa when I shall kill all the demons." — 41-42. Aditi replied: — " Lord! be pleased; how can I bear you in my womb? You in whom is established this universe; you are the Lord of the creation." — 43-44. Vi§ 9 u said: — " What you say is true. Verily all the universe rests in Me. Even the Devas, Indra, etc., cannot bold Me; I hold you along with the universe, the Devas and Katlyapa, etc. Do not be anxious; you will be blessed. You will feel no trouble when 1 will enter within your womb. The favour of Mine that is so very difficult for others to get, you have got that. — 45-47. " When I am in your womb I shall deprive by My glory those who dare to despise your progeny. Do not be sorry." — 48. Iaunaka said: — Saying so Lord Vinu vanished from sight and Aditi bore Him in Her womb in due course. — 49. When Vi§nu entered Her womb the universe began as if to go down in that direction where Aditi walked on the mountains began to quiver, and the oceans receded and all thedemons began to decline. — 50-52. Here ends the two hundred and forty-fourffi chapter on the Vdmana incarnation. unaka said: — Afterwards the demon king Bali on seeing the demons bereft of their fire and energy asked Prahldda, his own grand- father, thus: — " 0 Sire!— 1. 270 THE MAT87A PURAHAM. All the demons have become "suddenly void of thoiv gloi-y and look Ikf ' coals charred - in fire. ' They therefore ' appear as if visited by providential calamity, liow is this? Are these the symptoms of their approaching death? — 2. . Have the enemies raised up a kritya for their d.'struction. Will they now fall on account of having thus lost their glory — 3. . "• Prahl&da after a long pause said to Bali: — " All the mountains are being gbaked, this eSrth has become unstable, the dem )n8 have become 'day by day, void of their lustre; the planets do not follow the Sun. 1 believe the lustre of the demons has been eclipsed by the glory of the X)evas. The Devi Lakini has become pleased with them. Lord of the demons! great calamity is going to befall us; do not consider this to be any ordinary sign of coming misfortune. — 4-7. unaka said: — Saying so, Prabl&da concentrated his mind devout- fully and meditated on Hari, the Lord of the Devas. — 8. He brought to his mental vision where the Lord Visnu was then. — 9. He saw Hari, in the form of Vfimana (dwarf) in the womb of Aditi and saw within Him the seven regions, Yasus, Rudras, Aifvani Kumflras, Maruts, Sidhyadevas, Vivedevas, Adityas, Gandharvas, Uragas, Rilkiasas, Virochana (his own son), Bali, Jambha, Kujarablia, NarakAsura, VAna and other Asuras, his own soul, the seven oceans, sky, earth, air, water, fire, trees, Nandi, lower animals, deer, all the mankind, serpents, scorpions, BrabmA, ItfSna, the planets, stars, mountains, Daksa and other PrajApatis and became amazed; he then came back to his senses and said. — 10-13. PrahlSda: — " I now know the reason of these demons turning so lustreless; heai- it from me." — 14. " The Deva of the Devas, the source of the univei-se, the Unborn, the eternal, the beginning of the universe, the most best, the greatest of the great, the authority of the authorities, the tluru of the Guru of the seven realms, the Lord of Lords, the one without beginning, middle and end, the Lord of the three regions, the Infinite, l.ord Visnu, has been born of Aditi by His one Anrufa. — 15-17. Tjord of the demons! He whom e\ en Brahma, Rudra, Tndra, Silrya, CbandramA, and the sages like Marichi, etc., fail to know sufficiently; that Lord VAsudeva has thus manifested Himself by llis one Amsfc- — 18. The very same Lord killed my father in His form of Nrisimha in the past days, it is He who has now come down, the knower of all yogas, the Great Time and the Refuge of all, — 19. He is eternal Brahma, the k no were of whom through their knowledge are liberated from their sins and merge into Him. Those who merge into Him are not reborn, I salute the same VAsudeva every day. — 20. As the surges emanate from the ocean, so do all the creation, and the infinite beings spring from Him. 1 salute the Lord Vasudeva in whom all the universe is ultimately absorbed. — 21. I every day salute Lord VAsudeva, the Supreme Being whose form, glory and desire are not properly known even to the Devas like BrahmA and Siva. — 22. GIIAPTEn COXLV. 271]. * ■■«■■■■■ ■ ■■■■■ v t I I ■» ■— ■ ■■■* II m W *iii m ■ ■* \ J. I salute the One who has given' eyes to all the beings 't® See,the „;*' akin to feel the tongue to enjoy the taste, the ears to hear, the iigse-to ■; stiiell, the One who brought the land from P&taia on His one tusk in the!r form of Vfiraha for the good of mankind, in whom all the universe rej loses, the eternal Vinu, "Who cannot be felt through the organs ' likt) the nose, and the ears, etc., and can only be discerned by the mind.— 23-}34.,. ' I salute Him who has made the demons void of their lustre by coming into the womb of Aditi. He is endless, and is the hewer of the worldly tree (by ending there worldly phantasmagoria). — 25-26, He is the great cause of the universe. He has entered the womb of the mother of the Oevas by His one-sixteenth part and He has taken away all your splendour and fire."— 27, Bali said " Who is Haii who has caused us terror? There are demons more valiant than this V&sudeva,— 28, Look at Viprachitti, livi, Satpku Ayah, Saqaku, AyahatiirfI, Arfvadirft, BhamakSri, Mah&tanu, Pratfipa, Praghasa, Saipbhu, Kukura, and several other demons are the most valiant. They can lift the world even. Viu is not powerful like one of them even. — 29-31.

हिन्दी अर्थ

भृगु, वसिष्ठ, ब्रह्मा, कश्यप, मत्स्य, कूर्म, वराह, कल्किको, तीसरे आवरणमें मातृकाओं तथा वसुओंसहित गौरीको, चतुर्थ आवरणमें बारहों आदित्यों तथा चारों वेदोंको, पाँचवें आवरणमें पाँचों महाभूतों तथा ग्यारहों रुद्रको, छठे आवरणमें आठों लोकपालों तथा दिग्गजोंको, सप्तम आवरणमें सभी प्रकारके माङ्गलिक अस्त्रोंको तथा अष्टम आवरणमें थोडे-थोडे अन्तरपर देवताओंको स्थापित करे। शेष कार्य तुला-पुरुष-दानकी तरह करना चाहिए। उसी तरह ऋत्विज्, मण्डप, पूजन-

English

aunaka said: — Prahalada the most virtuous, hearing such words from his grandson, exclaimed: — " Fie, fie unto you." — 32. Bali! when there is a king like you, void of discrimination, vicious, I think all the demons will no doubt come to their end. Who else than you, so vicious, can utter such words regarding that Unborn illustrious Leva of the Devas, the Lord Vasudeva. — 33-34. Which other sinner than yourself can blaspheme the most Supreme, the Eternal, Lord Vasudeva? — 35. All the demons named by you, the Devas like BrahmS, etc., the Daityas, the world, the movable, and immoveable, the oceans, the penin- sulas, yourself, myself, the rivers, the trees, all the seven regions cannot become equal to the Lord Vinu. — 36. Who else than you, who are on the road to destruction, indiscrimi- nate, vicious and disrespectful of the sayings of the noble-minded old persons, can use such words of Ijord Vispu who is highly adored, all pervading, the Highest Self and on whose one foot this whole universe is establ ished. — 37-38. I am awfully ashamed of youf having been born in my house for yon profane the name of Lord Vi§uu. — 39. The devotion towards Vinu is the dispeller of all the mundane sins. Nothing is dearer to me than the devotion to Erina and every one knows about it; but you wicked do not know it. Hari is dearer to me than my life. You have the audacity to show me disrespect by despising Hari.— 40-42. Bali! Virochana is your father and I am his father and Nfir&yana who is my Guru is the Lord of the universe whom you despise. You shall therefore lose your kingdom ere long. — 43-44. TEE MAT8YA PURlEAU. ■ ■*' ' ' ■.1 - - ' i i. iM ; Loi Vi 99 ii, Janfiidana ia my Geva. He is my Guru. 1 have abam Soned you for having despised £Km and I pronounce my ourse on you ""in consequence (A it. Tteto Hari will be pleased with me — 45-46. i feel ah if you }iave wounded me more than if you had severed my head*by.tt8ing such words about the Lord. You shall now be soon bereft..of 'your rm and I may see that. — 47. ■»' I do not know of any one else excepting rikrisna who could be my protector in Ais ocean of the world. And as you have blamed Hari, the Lord of the three worlds, I curse you thus. Ijove your kingdom and be fallen. — 48, aunaka said:~That demon king hearing such words of Prahl&da bowed down again and again and made repeated attempts to please him. — 49. Bali said; — " Be pleased. 1 uttered such wyrde through oelusion, ignorance and cenceit. — 50. Delusion clouded my intellect. I am indeed a sinner. You have done well in cursing me. — 51. I shall certainly not be sadder to lose my realm than I am by being disowned by you.— 52. It is not difficult to attain the realm of the three worlds nor is it difficult to acquire even more than that, but it is indeed very difficult to get a Guru (spiritual teacher) like your worthy self in this world; there- fore be pleased upon me and shake oil your anger. I am tormented by your wrath." — 53-54. Prabl&da said; — I have no anger. It has sprung up by your ignorance and consequently 1 have cursed you. — 55. If my sense had not been over8hadowe<l by your ignorance, how could I, the knower of Hari, the all-pervader, have cursed you in whom Hari too resides?— 56. Demon king! the curse that I have pronounced on you is bound to take its effect, but do not be sorry for from tliis time forward your devotion in Lord Vignu will take place and lie will be your protector.— 57-58. Under the influence of this curse you will always remember me and I shall always seek your welfare. — 59. Saying so Prahlftda held his peace and later on in due time Lord Vippu was born as Vamana. — GO. After the birth of the Lord, Aditi the mother of the Devas, was freed from all her troubles. — 61. Bracing and balmy breeze began to blow, the sky became quite clear of its dusty layer, and all the beings were fixed in the path of right- eousness; — 62. And all the Devas, even the Demons, men, earth, heaven, sky became peaceful. — 63. OBAPTBB GOXLV. • On the birth of V&mans, BrahmA performed the preiribed natal. ceremonies, etc., and began to pray. — 64. * Brahma said: — "Victory to you Eternal- Lord. 0, Omnipnn free from birth, old age &c., endless, Achyuta, etc., O UnconqneraB. One! 0 dtotroyer of all! let victory attend on yon 1 Thou art, the suprenid. object, the Supreme Knowledge, Victory, the Infinite, the great beholder 'of the universe, the Gum of the nniverse; Thou art immeasurable, un> manifrated. Thou art the highest reality. Thou art knowable through knowledge; Thou always roamest in self. Victory to Thee. — 66-67. Thou art the witness of the universe! Thou art the Lord of the world 1 Thou art the world Teacher! Thou art endless. Victory to Thee. Thou art the p"Otector of the world. Thou art limit; Thou art limitless, the beginning, the middle, the end, the ocean of supreme intellect, the incomparable, the giver of emancipation to Yogis, seated in the hearts of all, having thy ornament the virtues like Dama, the most subtle, the incomprehensible, tlie image of the universe; victory to Thee. Corporeal, most subtle, the Cognizance of the senses, beyond the senses, fixed in the Yoga of the great illusion caused by the Self, the Imperishable, the up- lifter of the earth by the tip of a single tusk; victory to Thee. — 68-71. Thou art all this universe; Thou art resting on Thy MayA; Thou sleepest on Sesa serpent O Aghora! Victory to Thee. The opener of the hearts of the enemies, Nrisiipha, the Soul of the universe, Vamana, Kcava; victory to Thee. — 72. The unconquerable, covered by the Maya of Thyself, Jandrdana, Prabhu; victory to Thee. — 73. Hari, thou growest infinite by the evolution of the attributes of May&; all the virtues are centered in Thee; victory to Thee. — 74. Hari! even iva, Indra, Devas, Seers, Sanaka and other Risis, ascetics cannot amply comprehend your nature. — 75. Deva! the whole universe is covered by Thy illusion; who can therefore penetrate this veil and realize you without Thy grace? — 76. Deva! the one who only thinks of Thee and loves Thee can know you. None else can realize you. — 77. Thou art sprung of Thyself for the creation of this universe, mayst Thou grow ever. Victory to Thee! Nandirfvara, Tiina, Lord, Vamana grow prosperous and sustain the universe. — 78. Iaunaka said: — Vdmana thus prayed by Brahmd, smiled and gravely said: — 79. " Brahipnna! Kaifyapa had prayed to me along with you and the Devas like Indra, etc., and I knew your object. Later on when Aditi prayed, then I also said that Indra would be the Lord of the three realms free from any foes. — 80-81. Again I say this truly unto you all, that I will keep my promise by making Indra the Lord of the three realms." — 82. Then Brahmfi gave V&mana a deerskin, Vrihaspati invested Him with the sacred thread, Marichi the son of Brahmft gave him Daida (mace), THE} MAT8YA PVRANAM. the sage Vatiltha gaye him Kaman()nla, Aqigira ga\o Him Kufa grass and the Vedhs, the sago Palaha gave Him Akashtra, Pulnstya gave Him white raiments; then all the Vedas with the most sacred Omkiira; the iSfinkhya and the Yoga Sstra and the SakhSs of the Vedas hegau to worship Him. — 83-85. . the ilstras such as Snrkhya Yoga, etc., were also attained by Vkmana. Afterwards Yaraana with his long hair, danda, kamanciala and umbrella isisited the sacrihce of the demon king Dali. The portion of the* land on which VSmana put His feet in walking sank down and a dp hole appeared there and He made the whole world with all its moun- tains to oceans, and earth with island quiver though He walked slowly. — 86-90. Here ends the two hundred and forty- fifth chapter on the incarnation of VAmana. iaunaka said: — The demon king Bali on seeing the land quaking with all its forests and mountains, bowed down to his preceptor lri iukrA- chSrya and said: — 1. " Preceptor! why does this land with all its oceans, forests and mountains shake and why does Agui not accept the offerings made in the name of the demons?" — 2. On being thus questioned by Bali, Sukra said after a deep meditation; — " Lord Hari has been born as VAmana in the house of Kaiyapa and He is coming to your sacritice. T])is earth is trembling on account of the thumping of His feet. Foi- the same reason the planets are quivering, the oceans are being agitated. This land cannot bear His weight. The Devas, the Gandbarvas, the demons, the Yak.sas, the Kinnaras united cannot liear the weight of Visnu. He is holding this earth; therefore this earth is sustaining fire, tvater, skj', air, all the Manus, etc. He is the sustainer and the sustained; Ho is now tormenting this earth; it is the thick MdyS of Srikrisna that is the cause of this world.— 3-8. The earth is so much agitated on account of its becoming the holder instead of remaining the held. The sacrificial fire refuses to accept the offerings owing to the Lord being in such a close proxmity." — 9. Bali said: — " I am indeed blessed for Lord Vi§hu the lord of sacrifices is coming to grace my sacrifice with His presence, who can be really more blessed than myself. The Lord whom the Yogis wish to acquire through their asceticism will come to my sacrifice, which other man than myself will have the good luck of attaining the Lord whom the Hotas give a share in the sacrificial offerings and whose praises are sung by the UdgAtas. Preceptor! be pleased to advise me as to what would be meet for me when Sri Kripna the Lord of all comes here." — 10-13. ri SukrAchArya said Demon! on the authority of the Vedas only the Devas are entitled to the sacrificial offerings, but you have given that privilege only to the demons. — 14. Lord Vinu, pervades the universe and sustains it through Satva and the very same Lord annihilates the creation in His manifestation of liva. Now the Lord Vi$nu is engaged in sustaining the creation, so you should be on your guard. Demon king! if Visnu finds a place, in yoip: sacrifice, He will grow stronger. So you should not commit yourself to Him. You should put Him oil.—:15-17. You should simply say that you are not'iu a position to give Hint anything for Lord Krina is coming here to fulfil the object of the Devas." — 18. Bali said: — " Deva! I never refuse the. prayers of anyone,' how can I possibly do so in case of the Lord Visnu who is the dispeller of all ills?— 19. Lord Vipu is worshipped by means of various ordinances, whdt can be more to me than the asking of the Lord for something?— 20. 'VYhat can be the greater fruit of an asceticism to me than the asking of the Lord for something from me! It indeed means my uncommon good fortune that the Lord for whose sake various asceticisms, gifts, sacrifices, etc., are performed will accept my gift in person? Oh! certainly I did lots of good work in my previous births, I performed severe asceticism, and I did many sacrifices; therefore Hari will take gifts from my hand in my sacrifice. — 21-24. If 1 refuse to comply with the requst of the Lord I shall indeed render my life fruitless. — 23. If Lord Visnu the Lord of sacrifices asks me to give him my head even, I shall not hesitate to comply with His request. — 24. How would it be possible for me to say ' No ' to the Lord when I do not do so with any other person? It is not my habit to tell " No when anybody asks anything from me. — 25. It is said to be good even if one invites adversity on him through charity. The charity in the performance of which hitch arises is said to be void of good fortune. —20. There are in my kingdom no poor, unhappy suffering, agitated, angry people nor those void of ornaments, garland, etc. All my people are contented, strong, and happy. I am happy in every way. Through your favour I have got such an opportunity of giving a gift to such an worthy personage! If I sow the seed of my gift in the receptacle of the Lord Visnu, what will remain for me tonchleve? If the Devas prosper by virtue of my gift, even then I shall have tenfold benefit. This is indeed an opportunity to win eternal fame. All the objects are attained by the sight of Lord Visnu, what can be greater bliss to me than the acquirement of the Lord's grace? — 27*32.

हिन्दी अर्थ

सामग्री, भूषण और आच्छादन आदिको भी रखना चाहिए। फिर उक्त विश्वचक्रको कृष्णमृगचर्मपर रखे गये तिलके ऊपर स्थापित करना चाहिए फिर अठारह प्रकारके अन्न, लवण आदि सभी रस, जलसे भरे हुए आठ माङ्गलिक कलश, विविध प्रकारके वस्त्र, पुष्पमाला, ईख, फल, रत्न, वितान-- इन सबको भी यथास्थान रखना चाहिए। तदनन्तर

English

Deva 1 if the Lord comes to me in fury for my having stopped the sacrificial offerings of the Devas and even if He kills me in His wrath, that too would be best for me as my death at the hands of Lord Viu would lead me to Emancipation. — 33. It is indeed exceedingly kind of Lord Visnu who has everything- at His command to come and ask me for something. — 34. THE MATSVA PVRANAM. Ho\ 7 would Lord Yifu who creates and sustains the uniyerse and annihilates it at His pleasure, deyise means to kill me?•— 35. Noble Preceptor! keeping tdl this in yiew, you should not stand in the waylof ipy charity Sr! Qovinda, the Lord of the universe, and you should alro present yourself before Efim when He comes." — 36. unaka said: — As the discourse between the preceptor and the pupil was going on, Lord Vi?ou the great incomprehensible, appeared there in His (dwarfish) V&mana form. — 37. At His sight all the demons present at the sacrifice lost their lustre and all the sages present there began to pray the Lord and mutter Japam and the demon.king Bali also thought himself blessed. — 38-39. The demons did not speak anything to any one and all present there adored the Lord mentally with great devotion. — 40. Lord V&mana. the witness of all, the Lord of the Deva of the Devas seeing the demon king Bali so meek and mild and looking at the seers assembled there; began to praise sacrificial Agni, Yajamana, Ritvijas, sacrificial articles and the courtiers engaged in the performance of sacrifices. — 41-42. After a few moments all assembled there became highly pleased with V&mana and Bali the demon king also shared the feelings of all present, said; — " Sfidhu! Sfidhu!" and got up to offer Argha to the Lord, and said: — 43-44. k " Lord Vamana! you look so dear and charming. 1 shall bo pleased to give jmu heaps of gold, gems, elephants, horses, fairest women, clothes, ornaments, villages, the land of the seven oceans. Ask for anything out of these that you may like best. I will give that to you." — 45-40. When Bali uttered such words with so much feeling. Lord V/i.aiana smiled aud gravely said; — " King! give Me simply laud measured by My three feet. Give gems, gold, villages, etc., to those who ask for them." —47-48. Bali said: — "Why do you ask for three feet of land only? What purpose of yours will be served by that? You are most welcome to take hundred or thousand feet of land." — 49. Vamana said: — " I shall be amply satisfied with this much land. I only want this much. The rest of your gifts you may confer on other people who ask for them".— 50. Hearing those words of Vamana, the demon king Bali gave three feet of land to the Lord. — 51. After the Lord had received the promise that Bali would make the required gift. He instantly began to grow, who is composed of all the Devas. — 52. He had the Sun and the Moon for His eyes, the heaven was His forehead, the earth became His feet, the demons were the fingers of His feet, the Guliyakas the fingers of His hand, the Vidvedevas in His knees, SAdhya Devas in His ankles, the Yakas in His fingernails, the nymphs in His streaks, nil the solar rays in His hairs of the head, stars in His eyes OBAPTER OCXLVl. and hairs, the Rifris in His jsmall hair over the bod. Similarly Ma ams were the intermediate directions, tors were the directions in which wm enshrined Arfyant KumArs, the wind tms located in &e nose: the Mdhn. in His cheerfulness, Dharma in His mind. Truth io Hia speech, the Qod-. dess Sarasvatt in His tongue, the Divine mother Aditi in his neck, the knowledge in His wrists, Maitra on top of the skull, the door to Heaven;. Tva9(d and PusS in His eye-brows, Agni was the mouth, Praj&pati the testicles, Para-Brahma the heart, the sage Kadyapa His manliness, Vasus the back, Marudgaua in all the jointethe SQktes and the Richas the teeth, planets and stars in His lustre. Lord Siva was in His chest, the ocean was the forbearance, the valiant Gandharvas were the stomach, the Goddess Lak§mt, Intellect (Medha), Steadiness (Dhriti;, Lustre, (K&nti), and all Knowledge (VidyS) were in the waist. Then supernatural strength and energy came to that Being and the Munis saw that in His belly, breasts were the Vedas; in His belly, the great sacrifices and the loins were the eyes. The demons also saw that Form composed of the Devas and they were also blessed. They all were attracted to Him like the insects in the fire of His glory and Lord V&mana assuming the huge form rubbed the sole of His feet, as if He was bringing the destruction of the race of the demons. — 53-65. Thus, to protect the Devas, He spread His vast Form and He mea- sured the earth in the twinkling of an eye. Then the Sun and the Moon came in a line with His breast, and when He brought out his third foot, they fell in a line with His thighs; when He started measuring the still more higher regions. They reached His knees. Thus the mighty Divine form of Visnu spread all over and conquered all the three realms and killed the great Asuras for the benefit of the Devas. He triumphed over all the demons and bestowed the three realms on Indra, and gave the lower region of Sutala to Bali to live in and said " King Bali! since you have given Me a gift which I have accepted therefore you will live a good long life for a Kalpa. After Vaivasvata Manu is succeeded by Sfivarni Manu, you will become Indra. — 66-72. Now as I have given the three realms to Indra, I shall keep him here for a period till the four Yugas come and go 11 times. Bali in ancient times you had worshipped me most devoutfully, so I will always destroy your enemies. You go and live in Patala at My behest. You go and enshrine yourself in the region abounding in excellent gardens, palaces, luxuriant flowers, lakes, rivers, beatified by the dancing of dancing girls, where you will have various kinds of eatables at your command. — 73-79. You will have all these enjoyments at your pleasures for a Kalpa as ordained by Me. You will prosper as long as you do not molest the Devas and the BrahmapSs and the moment you do so, you will be un- doubtedly entangled in the noose of Vanina, knowing which you should never go against the Devas and the Br&hmanas." — 80-81. Hearing such words of the Lord, king Bali saluted the Lord and most cheerfully said: — " Lord! be pleased to tell me how I will be able to get all the things of enjoyments in P&t&Ia".- 82-83. 878 THE MATSY A PdilAEmi, ' 3d BhaYfina said:>-**Bali! yoa shall attain lull snoh good things through misguided charities, through tl Siadna ceremonies void'of BiAh- maiias, oblons on the Fire withoot any Biith, siorifices without any fees, works without following any rule, tiirottgh studies without any vow-~« performed by various per»}n8. *—(84-35. Sauuaka: — Having thus conferred the kingdom of the three realms on Indra and that of Patala bn Bali, the Lord vanished then and there. — 86. Afterwards Indra also began to sustain the three realnis under his sway and similai-ly king Bali enthroned in PSt4la began to enjoy the best of the luxuries and comforts. — 87. Thus the Lord had tied the demon king Bali for the benefit of the 'Devas, in the P&tiila who is there unto this day. OArjunn.! your kith and kin, Lord 3ri Krina Who is enshrined at DvArikd, is also there with the object of vanquishing the demons. He will be your charioteer. O Arjuna! as you wanted to hear the history of Lord V&mana, I have narrated to you all about Him. Arjuna said: — O Lord! I have heard from you all about the glory of Visuu. Now permit me to go to GangftdvarA. SAta said: — Thus saying Arjuna wentkway; and Saimaka went to the forest of NSimiaranya. One who reads or listens to this piece of glory of Lord Vigim will be liberated from all sins."— 88-02. ' One who thinks of the discourse of Bali and Prahlada, or that of Bali and Sri 3ukrachArya, or tiie dialogue of Bali and Lord Vinu; will be freed from all the doubts arising in his minds and will never belaid up with any dangerous illness nor will he even be deluded. — 1)3-94. A king who has lost his realm regains it by hearing this narration and one who is separated from his dear and near ones get them back. — 95. Here ends the two hundred nnd fifty-sixth Chapter on the incarnation of Vdmana. Arjuna said: — " In the Puranas are narrated the glorious deeds of the Omnipotent Lord Vi§nu but I do not know the doings, virtue, intelli- gence, of His VSr&ha manifestation. Which form did the Lord assume in His VarAha manifestation? What Deva was He? What did he do in that manifestation? Pray be pleased to tell me all about Him in detail, especially before this assemblage of Brdhmanas." — 1-4. 3auna said: — " Arjuna! I shall relate to you all about the VArkha manifestation of the wonderful Krishna. Hear the most interesting history of Varkha as sung in the Vedas. Hear attentively how He raised the earth from the oceans, assuming the form of a boar, and lifting the earth on His tusks. It is most sacred and you should listen to it attent- ively. It should never be related before an athiest but before one who believes in the Vedas, the Purkas, the Skipkhya, the Yoga etc. — 5-9. GRAhfEB OQXLVIL 'VMveevfid, SA3hyas,JEliidrM, Adityas, Arfvftst-KiimdrMr, Sapt&rifig, other seers born out o'! mind and thought,.Yasfis, Maradtesv** Gandharvas,* Yaas, RSkSas, demons, evil spirits, serpedts, aji iii« dividual souls, BrShmapas, KfiatHyas, Yaidyas, Shdras, Mlechcbhas, lower animals, birds, other moveables, and bnmoveables; all go toNirvftna after thousand yogas' pass and a day of Brahmd elapses, when Yri&kapi manifests Himself like. Fire and consumes the three worlds by His three- fold flashes. Then all the things and persona above mentioned become burnt and discoloured by the rays coming put of that Fire. At that moment the Upaniaadas, Vedas, Purkpas, ItibSsas, entire knowledge,, Dbarmas, the 33 crores of Devaa with Brahmk merge into N&rSyana the Supreme Being having mouths on. all sides that high-souled. Supremely imperish- able soul, the Lord Harasa. This is known as their death as the Sun rises and sets continually; so the creation and re-absorption again and again,* of all these worlds which I am relating to you. When the thousadd yugas forming a kalpa expire, all the karmas of all the Jivas get finished. Then the universe sleeps within the Supreme Brahma. In other words Lords Vignu after annihilating the Devas, demons, men and all the regions remains all by Himself. He then begins to create the universe in the beginning of the next kalpa and destroys everything at the end jof it. He is AvikSil, (eternal) Dhruva and the wholeKuniverse belongs to Him — 10-23. When the Sun loses his lustre, the Moon and the planets vanish, when wind emits fire and smoke, when the sacrifices and Vasat become weak and powerless, when the roads become oid of birds and other beings, when the Raudra become void of their honour, when all the quarters become covered with darkness, and when all the regions or Lokas disappear flue to the want of any work, then there being no enmity everything assumes a peaceful aspect and this universe rests in Ndr&yana. When He goes to sleep He looks beautiful with His red eyes, yellow garments and cloud-like colour, and with his thousands of black rays resembling matted hairs. A garland of one thousand lotuses hangs on his breast; He becomes anointed with red-sandal paste; Lakgmi Devi rests on Him. Then He goes to wonderful yogic sleep, that peaceful Soul, bringing good to all the worlds, till the completion of a thousand yogas. Then discarding His yogic contemplation He gets up, becoming the Lord himself. He thinks to create the world and through the perseverance of Brahmi, He creates the universe with the Devas, men, insects, etc. The very same NSiAyaa is the Creator, Abstainex from business, Annihilator and PrajA- pati. Verily NArfiyana is the supreme truth, final beatitude, the Highest region, the highest sacrifice, the self-manifested; He is Sarva, the All; worthy of being known by the Devas, etc. He is the sacrifice and PrajA- pati. — 24-37. What is worthy of being comprehended by the Supreme rd of the universe, cannot be known by anyone. Prajapati along with the Devas and Ripis contemplate and do not get the end of the very same supreme spirit. His highest form cannot be seen by the Devas. BrahmA and the Devas only adore that form of His which He manifests Himself and which the Devaa see. — 38-40, TRE MATSYA WRAVAU. And if he does not like to show His form, His form then cannot he seen by any. He is the strength inherent in the Devas, Agni, Vdyu and all the beings of the village. — 11. He is the repository of fire, asceticism and immortality, the ruler of the Dharmas of the four Alramas, the enjoyer of the sacrificial fruits of Chfiturhotrs, the grantor of salvation up to the four oceans and the originator and mover of the four yugM. He withdraws Himself the whole universe and places it within His comb for one thousand years. He then brings forth the great egg of the universe. Tliat Lord then cited the whole universe with all the Devas, demons, lower animals, birds, serpents, Siddhos, Chftrapas, Gandharvas, Yaksas, nymphs, mankind, mountains, trees, medicinal herbs and Guhyakas; by means of His glory. At that time the Vedas did not exist. — 42-44 Rere ettds the two hundred and forty-seventh chapter on Vdrdha incarnation. Saunaka said; — In olden days, this world was is in the form of a golden egg; and this egg was in the form of Prajapati. This is the Vedic iSruti. — 1. This very egg was ripped open on its upper side by Ix)rd Vi§pu al the end of a thousand years; O king! The Creator then pierced the lower end of the egg, for the creation of Lokas. — 2-3. Again it was divided by Visu, the Creator and the great Divider, into eight parts. The hole in the upper half of it became the sky, and that in the lower half formed the Patala. K&tnchanagiri was formed by the water that came out first of the egg created by Yisnu for the formation of the Lokas. — 4-5. Then thousands of mountains sprang up, and these extended to many thousands of yojanas wide; the earth was overweighod with them and, becoming unable to bear the load, the earth became very much tormented. She became viod of the golden tejas (energy) of the all- powerful Divine Nar&yana, and being oppressed with the weight of the above energy became unable to bear the weight and sank down. Seeing the earth sinking down, Vienu wanted to raise Her for Her welfare, and He said: — " This Universe, unable to bear my glory, is going down like a cord sinking in a swanp." — G-11. Hearing those words of the Lord, the Universe began to pray to Lord Vinu: " I salute you, 0, the most valiant one, in all the three realms, the most illustrious MahAvarftha, the most powerful of all the Devas, the one armed with sword, quoit, club, &c. This world has come out of you, and the Puskara land is born of you. Brahmft, the Creator of the Universe, has been born out of your body and has acquired sempiternity amongst the beings. — 12-13. Tlirougb your glory alone. Lord Indra enjoys the pleasures of heaven, 0, Lord Jauftrdana! the demon king Bali, has been conquered by your CHAPTEB COXLVIIL wrath. You aro the Sustainer, the Creator and the Annihilator. The whole creation rests in you. The Manus, the DhaimatAja, Agni, VAyUf Clouds, VarfiilramadharinaB, oceans, trees, rivers, Dharma, KAma, sacri- fices, with rituals, are all the component parts of your supreme person.— • 14-16. You are knowledge and that which is to be realised through knowledge. You are all these beings, Modesty, Lakshmt, fame, stability, forgiveness, Purfipas, Vedas, VedArpgas. Saipkhya, birth and death, immoveable objects, the three periods; these all are the products of your glory. — 17-18. You are the giver of higher fruits to the Devas, you are the winner of the hearts of heavenly ladies, you are the mind of all, yon captivate, you are the great, forest-like, wide expanse of ether (mahAkAsa), the minds of all; of which the rain clouds are the shoulders; satya loka is the branches; the oceans are the juice extracted; the nether regions are die basins for water dug round the tree. Airavata is the foot of the tree, all the beings are the birds, and you are the great tree, consisting of all the Lokas, with goodness, gentleness and the other best qualities forming the sweet scent; you are the great ocean in the form of the three Lokas; the twelve Adityas are the islands thereof; the eleven Rudras are the the foundations and towns; the eight Vasusare the mountains, the Siddbae' and the Sadhyas are the billows; the birds are the winds; the Daityas are the crocodiles; the Ui'agas and Raksasas the fishes; Brahmfi is the great patience; the heavenly ladies are the gems; Buddbi Lakmi, modesty and fame, are the rivers. Time is the great knot; sacrifices are the moments thereof. 0 NArfiyana! you are mighty by your yoga; you are the great time and become delighted by the clear waters of your own. — 19-26. The three regions created by you are annihilated again by your fury. All the yogis, impelled by you, again merge into you. You are the fire that is ablaze at the end of each yoga, you are the time, the clouds, and you manifest yourself in all the yogas to bring deliverance to the universe. — 27-28. You assume white appearance during ' Satnyuga, like cbampaka during Treita and red in DwApara, and black in Kaliyuga; and you get discoloured and pale in the evening of the yngas, and the Dharmas also get pale. You are shining, you are walking, giving heat, protecting, trying, becoming angry, getting fame, illumining, giving rains, laughing, remaining quiet, waking, and annihilating all the beings at the end of a yuga. — 29-32. You mark the time of progress, cessation, unconsciousness, and the end of the age; you annihilate everything. You are Sea, for you alone are left, when all else is destroyed by the fire that burns at the end of the age. You do not fall even when BrahmA, Indra, Varupa and other Devas fall; therefore, you are known as Achyuta.— 32-.34. You control BrahmA, Indra, Yama, Rudra, Varuna, and other Devas, and then attract them to you; and that is why you are known as Hari. You are known as SauAtana, for you give body, fame and pros- it m THE matsyapubanau;' perity, etc., to all the beings; yon are Ananta, for the De; Brahma, etc., and sages do not find your end. — 35-38., You do not wane or perish, even in course ■ of crores of Kalpas; consequently, you are called Akshaya Vinu; you are Vi§jm, for you per- vade the universe, moveable and immoveable. You are omnipresent in the three Iiokas iu the immoveable objects; and the Yakshas, Gandharvas, serpents and the Universe rest in you; hence Brahm& calls you Vinu. The philosophers call the waters NAra, and you first reposed yourself in the Waters; therefore, you are called NarAyaua. You revive at the end of every ?!»ga the lost Vedas; that is why you are known by the Risis as Govinda. ou are the master of the senses (l lrisis); therefore, you are known as Hriifi Ke§a. — 39-44.

हिन्दी अर्थ

माङ्गलिक शब्दोंके साथ गृहस्थ यजमान स्नान करके श्वेत वस्त्र धारणकर हवन एवं अधिवासनके उपरान्त अझ्जलिमें पुष्प ग्रहणकर तीन बार प्रदक्षिणा करे और इस मन्त्रका उच्चारण करे--' विश्वमयको नमस्कार है। विश्वचक्रात्माको प्रणाम है। तुम परमानन्दस्वरूप हो, अतः पापरूप कोचड़्से हमारी रक्षा करो। चूँकि इस तत्त्वस्वरूप, गुणातीत, तेजोमय विश्वचक्रको योगीलोग सदा अपने हृदयमें देखते हैं, अतः मैं तुम्हें नमस्कार करता हूँ। यह विश्वचक्र वासुदेवमें स्थित है और माधव इस चक्रके मध्य भागमें स्थित हैं, इस प्रकार तुम दोनों अन्योन्याधाररूपसे स्थित हो, तुम्हें मैं प्रणाम करता हूँ।

English

You are VAsudeva, for at the end of the ages BrahmA and other Devas rest in you, as well as on account of yiuir Omnipresence in all the beings. You absorb everything by drawing them unto you at the end of each Kalpa, that is why you are named Sainkarsana You are Pradyutnna, for the Devas, the demons are sustained in their respective orders and taught duties by you. You are Aniruddha, for there is none other in the creation that can act as a brake on all the beings. You bear the whole * universe, you annihilate it; 1 only hold what is held by j'our glory. 1 can never hold anything which you di) not hold yourself. — 45-51. NArAyana! You give deliverance to the world at the end of each age, when it is opiressed heavily.— 5-. » Supremo One! come to iny rescue. 1 have gone down on account of my not being able to coi)e with your glory. 1 am at your mercy. — 53. I am greatly oppressed by the demons and RAkshasas; and 0, SanA- tana! I am at your mercy since eternity. — 54. Deva! You arc the Bull; and 1 had all fears till I do not seek men- tally your support from my heart, and now wliat is the fear when I have placed myself under your shelter. Lord of the Devas! when the Devas, like ludra, etc, are not in a position to sing your praises adequately how can I do so? " 'I'liere is no other equal to you. You alone are your equal, and you know only who is your equal.— 55-56. uunaka said Hearing such a prayer of the Earth, Lord Vinu was pleased to meet its wishes, and said: — " Devi! One who repeats the prayer just uttered by you will never he overtaken by any misfortune. He will also attain the pure loka of Vaisnavas. Its repetition will give the benefit that one attains by reading tlic Vedas. — 57-60. Dharani! Kalyani! do not fear. Be in peace I shall situate you nicely." — 61. Afterwards Lords Vi§nu thought of all Ilis Divine manifestations as to which would be most apprf)priate to enable Him to relieve the sufferings of the Earth at tliat moment — 62-63. Then the Lord manifested Hijnself as a boar that He might enjoy the playing in waters. That miglity Ix)rd, incomprehensible by mind and speech of all the beings, that Brahma extended Himself to hundred yojanas in length and twice that in height. Shining and thundering like OBAPTBB OOXXjI: the blue clovitli, looking, like a ihoiintain, with white sharp tusks full o£ lustre like the sun, lightning and fire, with a high waist; with such a formidable * form, adorable by' all, He sank down into the RawStaljr ta lift the world. The Lord, in that mighty manifestation, having the VedM for His fifeet, the sacrifjcial post for His tusks, the sacrificidl pit, for his mouth, the fi|-o for His.tongue, the Kuifa grass for His hair, Brahmfi for His head, night and day for His eyes, Vedarpgas for jHis ears, sacrificial clarified butter for His nose, the sacrificial ladel for his snout, the chant of the Sdmavedd for His breast, truth, virtue and deeds for His courage and effort, purificatory rights for His claws, sacrificial beings for His knees, all the sacrificial emblems as the seed, medicines, for the results; the sacrificial altar for His inner self, sacrifices forHis bones,, soma for His blood, the Vedas for His shoulders, Sakalya for His aroma, conjoint with the divisions of havya and kavya, the sacrificial fees for His heart, the Vedas as His passages, Upavarmas for His lips, Pravargyas for his ornaments, with mysterious Upanisadas for His seat, the protector of Hi» shadow like better-half, majestic like the mountain; He raised up the earth on His tusk from the Uasatala, and located it in its proper place. In other words. He let the Earth drop that was sticking to His tusk, though holding Her mentally, after which She felt blessed and made Her obeisance to the Lord. Thus Var4ha came to the rescue of the Earth for the welfare of all and then wished to make partitions on Her. — 64-78. The Lord Vrisakapi, of unequalled valour and prowess, has thus brought deliverance to the Earth in the most excellent Boar-form, by means of His single tusk. — 79. Here ends the two hundred and f ortij-cighth chapter of the Matsga Puranam on the incarnation of Vardha, CIIAPTEU CCXLIX. The Risis asked: — We do not feel amply satisfied by listening to tfie- glory of N irayana tliat you have been pleased to relate to us. We feel keen to hlear more and more about it. Pray toll us how the Devas became immorta. VVliat kanuas they til l, what tapasya they practised, or whose favor they gained, or whose energy they imbibed, that they obtained immortality in ancient days. — 1-2. SQta said: — They became immortal when NarAyana and liva helped the Devas in ancient days. — 3. In days gone by, when war ensued between the Devas and the' Asnras, hundreds of Devas used to be killed; but amongst the Daityas, when they were killed, they were restored to their lives by SukrAcliarya the son of Bliriga, with the help of Sanjivani mantra Lord Siva was pleased with BliArgava and gave him this wonderful Mrita Sanjivant mantra. Knowing that SukrAcbarya was acquainted with the above MAlies- varl Vidya, direct from the mouth of Lord liva, tlie Daityas began to fight with the Devas, when Siikra restored to life the Daityas that were killed. Sukra obtained from Sankara that knowledge, which all the worlds, the Devas, liAksasas, NAgas, Risis, Brabmd, Chandra and Vinu could not get; THE diATSTA PURlEAM. so Sukra became very pleased. Thus when the great war ensued again between the Devas ana the DSnavas, the Danavas " army, when killed, were early oaUed to their lives. Then Tndra and Vrlhaspati, and the other Pevas became powerless and greatly depressed. It disnayed the Devas, seeing which, Brahma addressed them thus on the summit of the Mount Meru.— 4-12. " Devas! You should follow My advice and make peace with the distracted demons; then you should make an effort to churn the ocean of milk for nectar. You should win the sympathies of Ijord Varuna, and then appeal to the mighty Visnu for help. You should in churning the ocean employ the Mount Meru as churning-stick, the SSaa serpent as the string of the churning-stick. For the time being you should appease Bali, the king of the demons, so that he may be the supervisor in this work and pray to Kffrma, the tortoise- incarnation of the eternal Visnu, in the PSt&la, as the base, and the Mount Mandara also for help. -13-16. Hearing those words of Brahm&, all the Dov.as went to Pfitala and said to the demon king Bali: — " Bali! Do not be hostile to us now, we are your slaves. Endeavours should be made to churn the milk-ocean for nectar, for which purpose SSsa has to be utilised as the string of the chuming-stick. Demon-king! we will undoubtedly become immortal by the nectar obtained through your grace." Bali said: — " Devas! I shall do what you say. I can alone churn the milky ocean. I shall certainly acquire nectar to help you to become immortal, because one who does not oblige his enemies that come from fur, is ruined in this life as well as in the next. I shall therefore give you my full support." — 17-22. Saying so, that demon-king Bali, accompanied the Devas, and they all prayed to Mandar&chala as follows 23. " Mandar&chala! the king of the mountains, be pleased to help us in churning the milk-ocean for nectar. Befriend us, for this is a groat work for the Devas and the demons." — 24. In accepting their prayer, the lord of the mountains said: " I shall be the churning-stick, and let some one who may be strong enough to volunteer himself to act as a receptacle, on which I can revolve, then I will be able to churn the ocean; also the Sesa serpent to coil round the stick. Afterwards the most valiant turtle and Sesa, endowed with J of Vinu's power, went to support the Earth, and haughtily the Turtle said: — " When I can easily hold all the three regions on n>y back, how can I feel the weight of this Mandara mountain? " — 25-28. sa said " I can coil round the three regions, what difficulty can therefore, be in my coiling round this Mandara mountain? " — 29. Afterwards all the Devas and the demons hurled Mandarhala into the milk-ocean, after which fa coiled round it, and kOrma (turtle) placed Himself underneath it as the support of the mountains. When the demons and the Devas could not manage to turn the ffoating MandarS- chala, all the Devas with Bali went to the abode of the Lord Vifpn, in Vaikuntha, that was shedding its lustre like a white lotus, where the mighty Lord was lying absorbed in deep meditation, wearing yellow OHAPTSn OGXLII. olothee, adorned with armlete, Ac., ahatnpooed by the Gk>ddeas Lakehmf/ fanned by the wings of Garuda and prayed for by th% Siddhas and OhSnnaa and the Vedas incarnate, reclining on His left hand, placed under Hia head. the Devas and the demons prayed to the Lord: — 30-36. By surrounding Him with folded hands, they all saluted Him, and said: Lord of the three regions, overpowering by your lustre more than the myriads of the suns, the enemy of Kaitabha, the Great Cause of.the uni- verse, the Protector of the creation, we all salute you. — 37-38. 0, Annihilator of all, invincible even by the trident, enemy of and as it were a conflagration of the demons, we salute you. — 39. From your navel-like lake, the lotus-wombed great mountain has sprung up; you are the creator of Brahmft; we salute you. 0, one who measured the universe with three strides, the Creator of the three regions, the destroyer of the formidable demons, the originator of the highest attributes, shining like a great blaze, the Creator of the universe out of the lotus stick springing up in your navel, the most dear one to all, we salute you. — 40-41. Lord of all the realms, the cause of deeds and all causes, the destroyer of the enemies of the Devas, Participator in the great war, we salute you. The one who draws in the honeyed aroma of the Goddess Lakshmi's lotus- like face, the receptacle of fame, we salute you. Pray, do churn the ocean by holding the mountain by one of your valiant arms to make us immor- tal. Hearing this prayer. Lord Visnu shook off His yogic repoee, and said 42-45. " Devas and others! Hope you had no inconvenience in the way; Pray tell me the object of your having come here." — 46. The Devas said " Deva! In order to obtain nectar to make Ourselves immortal, we all are churning this ocean, but without your assistance we are helpless. We will be successful, if you lead us." Hear- ing those words, Lord Vi§nu followed the Devas to that spot where Maudara was floating. The great mountain was then encircled by the SSpa and the Devas and the Asuras took hold of the string. The Devas took hold of the tail end of the and the demons, R4hn and others. took the head ends. Lord Vi§nu caught Wd of the summit of Meru with His left hand and Bali held the thousand heads of lda with His left hand, and with his right hand he caught hold of his body; S6§a firmly coiled round the Mandar&chala, after which the Devas and the demons started to churn the ocean for a hundred Divine years. — 47-54. When all the Devas and the demons were overcome with fatigue in churning the ocean, Indra caused the rains and cool wind to refresh them. But, in spite of all that, when the Lord Brahm& found them giving way to fatigue. He shouted out: " Go on churning. Those who persevere are undoubtedly blessed with the highest prosperity." -55-57. The Devas, thus encouraged, applied themselves heart and. soul to the task of churning the ocean, when the motion of the Mandar&chala 1,000 yojanas high, caused herds of elephants, wild boar, Sarabha, other THE MATSYA PVnAHAJl. animals residing on that mouiitaiD. trees benan to fall down into the ocean.-58-59. / Afterwards the juice of the fruits; flowers, the sap of the medicinal herbs, falling into the ocean, was churned along with it, wh all the contents of the ocean assumed a curdy appearance.— 60,. Innumerable beings were powdered in that violent churning, the fat and marrow of whom, coming in contact with the waters, produced wine, the smell of which pleased all the Devas and the demons, and the taste of it recouped the vigour of the lattei*. 'I'hey then churned the ocean most vigorously and the Mount Mandarachala became fixed. — 61-63. Vignu came forward, and with his arms, holding the lotus and as loi as Brahm&uda, caught hold of the Mandara mountain, placing His hand on the hood of Vdsuki. Visnu turned black on account of His having covered the mouth of iSosa. Then emitted from the oceans sounds like thousands of thunders, linlra, Murya, Rndrn and Vasus, Guhyakas placed themselves at the second end of Vasuki. — 64-66. At head of them, Viprachitta, Namuchi, Vritra, fjamvara, DvImfirdhA, Vsgrudaip9tr.4, Ufihu, Bali, <Sc., facing the moutJi of t'e':ia, applied them- selves to the churning of the ocean. — 67-68. Now here, then, was a thundering din caused by tho churning of the ocean, thousands of tho aquatic beings fell dead by the blow of the Mandara mountain. — 69-70. Many of the aquatic beings living in Patala also met with the same fate. — 71. Later on, the trees on MandarAchala fell down into the ocean along with birds on them rubbing against one another. — 72. The rubbing of the trees produced a blaze of fire like lightning which enveloped all that mountain and also consniuod all the elephants, lions, &c,, residing on it, which al.>.o fell charred dead into the ocean. Afterwards Indra quenched the fire by bringing down rain. --73-75. When myrrh of the various trees and the juice of several plants trickled into the ocean. — 70. Through the potent sap of those plants the Devas of golden colour felt themselves immortal (?) Then the occean turned like milk and clarified butter came out of it by admixture of the various saps- — 78. The Devas, then said to Brahtnu: — " We all feel quite exhausted and the nectar has not yet cotue out. Excepting NarAyana, the Devas aud the Daityas won t get nectar, even if they go on churning for a long, long period." Hearing which Brahma prayed to NArayapa: " You are the supporter of them all, therefore, be pleased to impart them strength." Vinii said: I am imparting strongtli to those that are exhausted; now move the Mandarachala carefully and steadily."— 82. ends the two hundred and forty-ninth chapter of the Mutsya Purdnam on the churning of Ainrita. OEAPTBB COL. . CHAPTER CCL. Sfita said Hearing such words of NArSyaa, the Devas and the demons began to churn the ocean with great force. — I Then the eantiful Moon with its refreshing rays came out of the ocean. — 2. Next came out the Goddess Lakini, wearing white raiments follow- ed by SurA Devi'; after whom was obtained the horse Uchaidrava; later on came the precious divine 'Kaustubha gem, necktarlike, cheering which Vipu took it and placed on His chest. Afterwards came out the charming PSrij&ta flpvyer shrub with bunches of golden flowers. Shortly after the Devas and the demons found the sky covered with smokeuwhich gradually spread in every direction and caused terrible headache to everyr one making them senseless and lie down. They all sat down on the coast holding their heads. In the meantime that smoke turned out to be the unbearable BurabAnala (conflagration) by the the heat of which many Devas and demons were singed and began to run about in all directions; after it Dundubha snakes, various kinds of red and black snakes, living on air alone, came forth. Also came out serpents with long teeth, led- coloured snakes, snakes living on air alone, also white, yellow and variously coloured snakes, also snakes came out of Gnasa class. — 3-10.

हिन्दी अर्थ

विश्वचक्रमिदं यस्मात् सर्वपापहरं परम्॥ १७ चूँकि यह विश्वचक्र सम्पूर्ण पातकोंका विनाश करनेवाला, आयुधं चापि वासश्च भवादुद्धर मामतः। भगवानका आयुध तथा उनका निवासस्वरूप भी है, इत्यामन्त्र्य च यो दद्याद् विश्वचक्रं विमत्सरः॥ १८ अतः इस भवसे मेरा उद्धार करें।' इस प्रकार आमन्त्रित विमुक्तः सर्वपापेभ्यो विष्णुलोके महीयते। करके जो ममुष्य तित हो इस विश्वचक्रका 5५ वैकुण्ठलोकमासाद्य करता है, वह सभी पापोंसे छूटकर विष्णुलोकमें पूजित

English

Next came forth mosquitoes, flies, centipedes, and innumerable kinds of venomous insects and terrible beings. — 11-12. Then came out most deadly poisons by the mere fumes of which the mountain summits were consumed as well as iaruga, HalShala, Muata, Vatsa, Kangaru, Bhasmaga, and Nilapatra and hundreds of other poisonous things. — 13. Shortly after the Devas and the demons beheld in that vast ocean a terrible form of blue colour, like Bhringa Anjana and mountain, shining like golden clouds, full of precious gems and roaring like clouds; the most deadly poison — Kalakflta — strong like fire. It is throwing off awful breath; and enveloping all the Lokas by its body,* its hairs blazing like fire. Its body was decked with golden gems; it was dressed in yellow robes;* a crown on the head and adorned with various flowers. It began to make dreadful noise in the ocean. Its fumes pervaded all round and caused an awful consternation among those present there. Under its deadly influence, many became petrified", most of them began to vomit froth. They all were awfully terrified and most of them were rendered sense- Iess.—14-17. By its fumes Vi§nu, Indra, demons, etc., became burst and other divine beings turned into cleaned coals. Lord Vinu addressing this form said: — 18. " Who are you of this death-like nature and what is your object? Whence have you come? How will you be pleased?" Hearing those words of Lord Vienu, EAlakfi(a thundered out like a huge ketUe-drum.— 19-20. 888 TBS MATSTA POUiBAi - - • -.- - -— n.. wr; I II■.II H I I I I ■... i »i "I am K&!akO|a poison born out <aming of the obean. I am born to kill the DbVaa and the demons for theixavinipi churned the ocean so furiously.-,-22. I shall now destroy them in a moment. They should agir either swallow me or go to Lord Siva." — 23. Hearing those fearful words, the Devas and the demons placing BrahmS and Vimu in front of them repaired to the abode of Lord Siva and stood at His gateway. They were announced to e Lord by His attendant Gariesa and with His permission went inside His cave in the golden Mandar&chala the steps of which were studded with precious stones, having pillars of Vaidflrya gem. Then they knelt down and prayed to the Lord under the leadership of Brahmd. — 24-27. The Devas and the demons: — " Virdp&ka! having divine eyes, armed with bow, thunderbolt and FinSka, we salute you. — 28. O, One armed with trident, the Lord of the three realms, the recept- acle of all the beings, we all salute you. — 29. O, destroyer of the enemies of the Devas, having for your eyes, the Sun, the Moon and the fire, the one who manifest yourself as Brahm&, Vifpu and Eudra, S&ipkhya Yoga, ordaining welfare to all the beings, we salute you, — 30-31. Annihilator of Cupid! destroyer of the Lokas and time! the Lord of all the Devas, our salutations to you, Ekavlra! arba, the one with S laited hair, the Lord of Pirvatt, the destroyer of the sacrifice of Dakya and 'ripura, the cause of the universe and giver of bliss and freedom to all, of the forms of Indra, Agni, Varuna, the three Vedas, Rifc, Yajur, S you are the Puru§a, you are tfvara, Vipra, having rutis for your eyes as weU, you are Sattva, Eajo and Taraognnas, eternal, we salute you. You are the foremost; you ai'e the formidable. — 32-36. 2Vote.— z=Pre*eminent warrior, hero. z=:Aii epithet of 6iva. The darkness is also Your Form; you are eternal and changeful; you are manifested; you are unmanifested; you are both manifest and unmanifest; you are dear to N we salute you. — 37. Beloved of the Goddess PSrvati, residing in the mouth of Nandt,. you are the seasons, the Manvantaras, the Kalpas, fortnights, months, days; the one who manifests himself in many ways; you are Mudl (with shaved heads). Rath!, Dhanv! Yati, and Brahmachir!. Holder of the lotus, having directions for your garments, we salute you." — 38-40. After that prayer the Lord iva became pleased and said: — " Devas and demons! why have you come here? Why do you look so helpless and suffering? What shall I do for you? Tell me your object outright." Hear- ing such words of the Lord the Devas and the demons said: — 41-42. " We have churned the mighty ocean for nectar, out of which has come out the most deadly Kfilakfifa poison which threatens to destroy us all, if we do not gulp it down. — 4. We are unable to devour that poison. We have come to you being overpowered by it. It sends up its fumes powerful like the OBAPTm OOM. fluiriieBof lightning and has blackened Vifn, dismayed Dhanvarftja, ' rendered many nnconscious and killed severed.— 45. Lord! as the pelf of the unforttinate becomes the source of miafoiy tnne, and as in misfortunes the objects of the weak are not fulfilled, similarly this deadly poison has come deadly to us. We have, therefore, come to you for succour and be pleased to give your helping hand to us.-— 47-48. You are clement on your devotees, knower of all motives, the re- cipient of the first share of sacrificial offerings, the most Supreme Lord, the annihilator of K4ma; you are Soma, and Saumya and doing well to the Devas; yon alone are our strength, you are the protector of the attendants; pray be pleased to swallow it and thus rescue us from the danger of our being destroyed by the formidable poison." — 49-50. Mahddeva said: — " I shall swallow the Kfilakfita; and shall also fulfil if there is any other difficult mission to be accomplished by you." — 51-52. The Devas and the demons were filled with extraordinary delight on hearing those words of the Lord; their eyes were moist with tears of joy and their voices got choked. — 53. Afterwards Lord Mahadeva set out on his quick-going buffalo as swift as wind on the aerial track when the Devas and the demons also followed Him on their respective conveyances, favouring the Lord with chowries. — 54. The Lord's knotted hairs, standing up on high became tawny coloured by the fire of His third eye. Then the Lord saw Kalakuta on getting to the coast of the ocean. — 55. He went to a shady place and quaffc.d it holding it in His left hand. The Devas and the demons thundered out with glee when they saw the Lord drinking it. They akso danced and sang, and Brahm. and other Devas began to pray. When the venom was deposited in the throat of the Lord, Bali along with tlie Devas and the demons said: " O Lord! white like the lotus, the venom looks awfully beautiful like bees in your throat. — 55-59. It looks as if you are wearing a garland of black bees. Let this remain in your throat." The Lord replied tliat if that be the case He would let it lie there and not allow it to settle down, iva thus returned home after quaffing the poison and the Devas and the demons again resumed the churning of the ocean. — 60-61. Here ends the too hundred and fifty-fifth chapter on churning the milk-ocean. Sfita said: — When the ocean was churned again the great physician Dhanvantari, the author of Ayurveda, came out. — 1. Next came out the broad-eyed Madirfi, the nectar and the cow Sura- bhi, the dispeller of the fears of all beings. — 2. TEE MATSrA PUBlEAM. Lord Viftnu took Lakml and Kaustubha gem. Later on came out the famous elephant Air and they were taken by Indra and Dhan vantari, the giver of health to all the beings, was taken by the yun.— 2-3. Dhanvantari, the great professor of Ayurveda, brought relief to the sufferings of the creation. The famous umbrella that came out of the ocean was taken by Varuna. Then came out two earrings which were taken by VAyu.— 4. Prijdta tree was taken by Indra. Then Dhanvantari assuming a charming form and taking a Kamandalu came out with the pot of nectar in his hand. At that time the Devas and the demons shouted out for nectar " It is ours, It is ours,** when Lord Vi§nu assumed the appearance of a bewitching damsel.-— 5-7. And He fascinated the demons, who, being deluded, placed the pitcherof nectar into the hands of the Lord and then ran towards the Devas to fight with them, with various arms in their hands. In the meantime the Lord most ingeniously brought the pot of nectar before the Devas and the demons, when the Devas began to drink it. The demon Rahu, assumed the form of a Deva took his seat along with the Devas and was going to drink the nectar. — 8-12. The Sun and the Moon drew the attention of the Devas to this for their benefit. When the nectar had gone into the throat of Rahu, Lord Vinu severed his head by His quoit; but the severed head of the mountain like demon, that fell down and shook the earth remained alive and became immortal which is known as Rahu. Thus Rahu became the enemy of the Sun and the Moon and lie takes vengeance on them even up to the present day at the time of their eclipses. — 13-16. Afterwards Lord Vi§nu leaving His form of that enchanting damsel began to inflict blows on the demons with his various weapons.*— 17. Hundreds and thousands of powerful sharp Parfastras then began to fall. The Asuras got pierced with Chakra which made them vomit blood.— 18. Most of them fell on the ground by the blows of sword, trident, etc., and the skulls of many were ripped by the terrible Pattirfastra and fell down with garlands round them.— 19. Then most of the mighty demons, soaked in blood, shining like burnished gold fell dead on the ground.— 20. The battle went on till evening. They fell down like the moun- tains of red chalk and a huge din was made by their fight and fall. — 21. In that terrible fighting all the arms were dyed in gore and the universe resounded with the war cries ** Cut them clean into two, break them, run away, throw them down, etc.** — 22-23. When the universe was filled with that din then Nara and NAr&yana resorted to the battlefield; Lord Vi§nu, seeing the bow in Nara's hand remembered His Sudarrfana quoit; and at that very instant Sudarrfana, the destroyer of the enemies, descended.from the heaven and seeing that mighty weapon, the annihilator of the enemies, shining like the Sun, burning OBAPTBR COLL like fire; Lord Viqia violently hurled the terrible Chakra at the demone which repeatedly struck them.— 24*28. Then that quoit shining like the brilliant form of fire, mercilessly killed thousands of demons> At some places it burnt them like fire aided by wind; it cut them into pieces; then it rose into the air.and hurled flames of fire on the demons and drank their gore. The demons began to hurl mountains after mountains on the Devas and crushed them. But by the force of that quoit many mountain chains looking like the banks of clouds fell down with mighty trees when the world began to quake and rumble. The mountain tops were also shattered by the arrows of the Devas and the demons. Then Nara hurled his great arrow, decked at its fore-end with gold, and covered the atmosphere. The Devas were friglilened when He cut assunder all the tops of the mountains by arrows. Then the demons harassed by the Devas entered into the ocean, and others down into the bottom of the earth. — 29-34. The power of the fiery weapon Sudartfana then subsided. And the mount Mandarachala was put back into its original position through the glory of Sudaratfana. The Devas worshipped tlie mountain Mand&ra duly before refixing it and uttered sounds of joy. The J)evas then returned to their abodes with joy and stored the nectar most carefully and kept it under the charge of Vi§nu. Here ends the two hundred and fifty-first chapter on the churning of the ocean. The Risis asked: — " Sfita! bo gracious enough to tell us how royal palaces and other houses are constructed. Also explain to us what is V&stu Deva." — 1. Sfita replied:— (1) Bhrigu, (2) Atri, (3) Varfistha, (4) VidvakarmS, (5) Maya, (6) Nftrada, (7) Nagnajit, (8) ViflAlfiksa, (9) Indra, (10) Brahmft, (11) Svfimikkrtika, (12) Nandivara, (13) launaka, (14) Garga, (15) lri Kri$na, (16) Aniruddha, (17) iukra, and (18) Vrihaspati are the chief eighteen preceptors of the Vastufistra. Lord Matsya had explained briefly the VSstut(&atra to the king Vaivasvata Manu; — 2-4. Which I will now relate to you. In days gone by, perspiration (water) trickled from the forehead of Biva at the time of His fighting fiercely with the demon Aipdhaka in course of which the latter was killed; and out of this sweat of the fatigued iva was born an attendant, grim in appearance, who looked as if to swallow the whole universe with seven islands and the sky. He then began to drink the blood of the Aipflhska demons that lay scattered on the ground; but he was not satisfied with it. Then that hungry attendant began to practise tapasyft with the object of devouring the three regions, in honour of liva. The Lord idiva in due time was highly pleased with the devotee and asked him to select a boon. — 5-10.

हिन्दी अर्थ

ठलोकमासाद्य चतुर्बाहुः सनातनः॥ १९ होता है तथा वैकुण्ठलोकको प्राप्तकर चार भुजाओंसे सेव्यतेऽप्सरसां सद्धेस्तिष्ठेत् कल्पशतत्रयम्। युक्त और अविनाशी हो जाता है तथा अप्सरासमूहोंद्वारा प्रणमेद् वाथ य: कृत्वा विश्वचक्रं दिने दिने। सेवित होकर तीन सौ कल्पोंतक वहाँ निवास करता है। तस्यायुर्वर्धते नित्यं लक्ष्मीश्च विपुला भवेत्॥ २० अथवा जो व्यक्ति इस विश्वचक्रका निर्माण कर इसे नित्य ल वृ । इस प्रकार जो व्यक्ति जित. आ धात सुवर्णनिर्मित सोलह अरोंसे युक्त तथा समस्त जगत् एवं

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m TEE MATS? A EVEtEAU. The devotee said: — " Lord! be pleased to permit tne to eat of the three realms " and the Lord said: — " Be it so. " Then that devotee beseiged and brought all the three regions, under his clutches and then fell down (m this earth. — 11-12. The terrified Devas, BrahmH, iva, demons, R&kasas got rdund and captured him from all sides; the being, thus imprisoned, remained there and since then, owing to all the Oevas remaining there and living round him, he came to be recitguised as V&std Deva. — 13-14. Seeing the Devas thus predominant and finding himself thus besieged the being, that sprung from Siva's sweat, said " Devas! you have now madei>me motionless; be pleased; how can I stay, thus imprisoned, with my head downward? " The Devas replied, " You will enjoy the sacrificial offerings of the Visfvedeva sacrifice and (he offerings that will be given within any dwelling-house and one who will perform sacrifices without the prescribed method will also be your food. — l.o-l7. You will also enjoy the sacrificial offerings made in course of other ordinary sacrifices. That V4stn Deva then becanio liiglily pleased to hear those wQrds and since then the VAstu worship became extant to appease Vhstu Deva." ' — 18-19. Here endf the two hundred and fifty-neeond chapter on Vdstu Deva. Sflta said: — "I shall now tell you about the different auspicious periods of building a house. One should always select an auspicious time to start a building." — 1. If the foundations of a bouse be laid in the month of Chaitra, the owner of it gets ill; if in Vaiiiukha, he gets cows and gems; if in Jyeha, he dies; if in A&dha, he gets good servants, gems and domestic animals; if in irSvana, be gets good servants; if in BhAdra, he becomes a loser of something; if in Arfviu', be loses his wife; if in Kartika, ho gets wealth; if in M&rgamra, he gets plenty of grains and eatables; if in Pana, be has a fear of thieves; if in M&gha, he gets good lots of various things but there is a risk.of fire also; if in PliAlguna, he begets a son and gold; such is the influence of time, of these different months. Now I shall tell you about tbe influence of different asterisms. Aiivini, Rohinf, Mfiia, Uttar&- 9fidh&, Uttar& Phklgunl, and Mrigaiiira, Sv&ti, Ilasta, and Auur&dh& are said to be the auspicious asterisms. — 2-6. Barring Tuesday and Sunday all tbe other days are said to be auspicious. The following are known to be the evil Yogas for building a- house, viz., Vy&gh&ta, Sdta, Vyatip&ta, Atigamda. The following Yogas are beneficial: — Vi§kambha, Gaipda, Parigha, and Vajra. The following aresaid to be the bestMuhflrtas, viz., veta, Maitre, M&hendra, G&rpdharva, Abhijita, Rohini, VairA.ja and SSvitra. First see that the Sun and Moon are benefic; and fix an auspicious Lagna; then leaving all other work, fix a pillar within tbe ground. This is the rule to start a building, well or tank. — 7-10. dSAPTBR cotm. Id laying the foundations of a building or digging a tan or well first it 18 necessary to test the nature of the soil before commencing the operations and lying Vdstua. White eaith is lucky for the Br&hmai, red is good for the Ksatriyas, yellow earth for th*e Vairfyas, and black earth is auspicious for the Sudras. This can be ascertained by digging. The earth tasting sweet is good for the Br&hnianas, pungent one is suited for the' Khatriyas, the bitter earth is fit for the Vaiifyas nd the astringent earth is good for the fidras. After the earth is examined a hole is to be dug onS foot and a half square and it is to be leeped with cowdung; melted butter is then to be placed on a kuchcha earthen pot «nd four wicks should be placed in it, ode in each direction. If the eastern wick burns more bright than the rest, it means the plot of land is good for the Br4hmana8, similarly if the southern wick is more bright, the land is good for the Ksatriyas, if the western wick is more bright the land is good for the Vaitfyas, the brightness of the northern wicks shows that the land is good for the fldras; and if all the four wicks are equally bright the land is good for all the four class of people. Such is the test of the land dugged in one and a quarter cubit of land. — 13-16. <, The hollow is then to be filled with excavated earth; if the ex- cavated earth be greater than the hollow filled, then the buildings re- constructed on that ground will bring in riches and influence; if the earth be insufficient it means loss and if it be just equal, then the result will be normal. The second test is to get the land ploughed and sown with some seeds; if the seeds sprout and become big in three, five or seven days the land should be known to be best; if the sproutings are small, that land is to be avoided; if the sproutings are tolerably high, that land is middling.— 17-18. After thus testing the land one should ash it with Panchagavya and sprinkle with the water of all the medicinal herbs; then lines should be drawn in gold forming 81 squares (a square containing eigbty-one smaller squares in it). Then the lines should be encircled with a thread dyed in lime or any other mixture of colours. Ten lines should be drawn tbw.ards the east, ten towards the north and on the nine divisions on each side 9 x 9=81 divisions are known to be 81 ■ feet or rooms of Vflstu Deva (ten lines are to be drawn to have nine divisions within them) and 45 Devas should be worshipped there and out of these 32 DeVas should be worshipped outside (the smaller squares lying on the eastern, southern, western and northern sides) and inside. The 32 Devas outside should be worshipped with ghee in the north-east (Is&na) comer. The following are the 32 outside Devas: — (1) likhi, <2) Parajanya, (3) Psyanta, (4) Indra, (5) Sflrya, (6) Satyfi, (7) Bhriifa, (8) Akatfa, (9) Vfiyu, (10) Pd§pa, (11) Vitatha, (12) (fihaksata, (13) Yama, (14) Gandharva, (15)LMnga, (16) Bhriogarfija, (17) Pitris, (18) Dauv&rika, (19) Sugrtva, (20) Puspa- daipta, (21) Pal4dhipa, (22) Asura, (23) sa, (24) Papa, (25) Boga, (26) Ahi, (27) Mukhya, (28; Bhallata, (29) Soma, (30) Sarpa, 31) Aditi, (32) Diti, these 32 Devas (31?) are worshipped outside Vastu in the north- east corner and the following are worshipped inside the Vftstu. Ap%. Sfivitrt, Paya, Rudra and BrahmA and the other eight Devas close by THE MATS? A POBlNAM. these 13 Devas are worshipped in the nine feet of VSstu and around Him are eight Devas, the S&dhy as in their respective stations, vias., AryamS, SavM, Vivasv&a, Vivudh&dhipa, Mitra, RAjyakf&, Prithviil* vara, Apavatsa; these are to Ke worshipped in the eastern side and the five Devas, sis., &pa, Apavatsa, Parajanya, Agni and Diti are to be worshipped in south-eastern corner. This is the mode of worship of the Devas at several comers. Aryam&, Vivasv&na, Mitra, Prithvidhara, these are worshipped Htnongst the twenty and on the outside; and on the eastern and southern side are worshipped the Devas presiding over tliree feet. Brahm& is in the centre of all. In such a way 45 Devas are present in VSstu. — 19-33. N. B.— Draw the figure Yftstumadalam of 81 Padas and put the Deraa and colours in it. Then everything will be clearly understood. Now the Vaqias are being stated in due order, viz., from Vijyu lo Roga, from Pitris to Agni, Mukliya to Bhrisa, esa to Vitatha, Sugrtva to Aditi, Mpga to Parjanya; at certain otlier places from Mriga to Jaj'a is con- sidered one family or Vam*ia. The smaller squares where the Devas are located are termed Pada, Madhya and Sama; they are named also Madhya, Trisula and Konaga These are always to be avoided in the ceremonies StambhanySsa and TuUdividhi f where gifts are made in gold equivalent to the weight of the performer of the ceremonies'). The Vaatu is always to be fixed on the lines of Pitris and Vaisv&nara. Impurities (Uchhijta) and UpaghStas, etc., are to be carefully avoided. — 34-38. Agni is on the head of Vaatu, Apa on the mouth, Prithvidhara and Aryamfi on its breast, Apavatsa on the chest, Diti and Parajanya on the eyes, Aditi and Jayainbhaka on tlie ears, Sarpa and India on the shoulders, the Sun and the Moon on the two arms, Rudra and llajayaksma on the left hand, Savitra and SavitS on the right hand, VivasvAna and Mitra on the stomach, PflsS and Aryama on the wrist, Asura and osa on the left side, Vitatha and Grahakiata on the right side, Yama and Varuna on the thighs, Gandharva and Puspadanta on the knees, Sugriva and Bhriifa on the shanks, DauvSrika and Mpiga on the ankle.s, Jai and Sakra on the organ, manes on the feet, Brahma in the heart and on the ninth feet in the centre. — 39-46. Brahmfi. has said that Viistu with 04 feet should be worshipped in the Prfisfida fverandah or outer yards). There Brahma is located in the 4 feet or smaller squares in the centre; the Devas with half feet are in the corners, the Devas with H feet are in the outer corners, 20 Devas are with 2 feet. VSstu thus has 64 feet. — 47-48. N. B.— Draw the figure Vftstumandalam of sixty-four smaller squares In a bigger square to mark the rooms and the Devas'and their colours. At the commencement of a building if the owner feels an itching sensation on his body, it is to be inferred that there is a nail or some foreign matter under the ground. And he should remove the nail from the portion of V&stu in which corresponding part of his own body he feels itching. — 49. For a nail in the vital part of Vfistu is dangerous it is very auspici- OTi:4. If there be any part defective or part in excess then it should be avoided. — 50. Now hear the names of VAstu with four jd.las, three li&las, two rfdlas and one if&las. — 51. Here ends the two hundred and fifty-third cJiapter on the ascertaining of Vdstu {site) for buildings, etc. SOta said: — " I shall first tell you the names and the details of cbatuhdfilfis." The building (chatuhifald.) has four doorways, one in each direction and it is encircled by an enclosure wall. If the palace or temple made into a chatuh&Id, it is known as sarvatobhada. Such a mansion built for a king or a god is very auspicious. The house having three entrances, i.e., if the western doorway does not exist, it is known as NandyA> varta. — 1-2. The mansion that has three entrances, i.e., if there be no southern gateway, it is known as vardhamana; the one without any gate towards the east is known as svastika, the one vithout any gate towards the north is known as ruchaka. If the houses be slightly unsymmetrical, the building is known as trifild, or as known as dhanyaka. It is auspicious and brings prosperity to the owner and gives him a good many sons. The man> sion having no wing to its east is known as sukfetra. — 3-5. It is known to be the giver of longlife and destroyer of woes and delusions. The mansion without any wing to the south and whose rooms are big is known as the annihilator of the family and causing all sorts of ill, and the one that is without its western wing is known as pakaghna. It is the destroyer of the sons and friends of the owner and causes many fears. The mansion having only two rooms on the west is very auspicious. It gives lots of wealth and grains and sons to the owner. — 6-8. The mansion having rooms on the west and the north is known as Yamasfirya. It has fear from king and fire and is the destroyer of the family. The one having rooms on the north and east is known as Daqida. It is inauspicious for the owner of it has a danger from other kings and untimely death. The one having rooms on the east and south is known as Dhan&khya. It is also inauspicious as the owner has danger from arms and of dishonour. The one that has fireplaces built for cooking purposes on the east and west causes the death of the owner and widowhood to the womenfolk and causes also many fears. The mansion having two rooms on the south is also the cause of fear to the owner. Such mansions forebode ills and should not be built by the wise. The big rooms known defective as Siddh&rtha and Vajrayukta are always to be avoided by the intelligent ones. Now the ways of building a royal mansion are describ- ed.— 9-14. A royal palace is of five different classes in descending order of merit. The best one is 108 hands in breadth, and the remaining of the TBB SiATSYA PtIBANAH. four classes are each 8 hands less respectively. The length of -idl of these is 1- of their breadth. — 15-16. Similarly the mansion of his heir-apparent is also of - five different • classes, niz., the first best is 86 hands broad, and the remaining. fonr are each six hands less respectively. They are in length 1} of their breadth Now the dimensions of the Commander-in-Chief's mansion will he de- soiihed. — 17-19. His best house should be 64 (sixty-four) hands in breadth and the remaining four are each six hands less respectively. Their length is 1| (one and one-sixth) of their breadth. Now the mansions of the other chief servants of the sovereign are described. — 20-21. The Prime-minister's house should be 60 sixty hands broad and the remaining four are each 4 hands less respectively. Their length is If- (one and one-eighth) of the breadth. — 22. The houses of captains and other ministers; —48 (forty-eight) hands wide and the remaining four are each four hands less respectively. Their length If- (one and one-fourth i of the breadth. The houses of the architects, artisans, sentries, concubines.are also of five kinds. The best one is 28 (twenty-eight) bands in breadth and the remaining four are each less by two hands. — 23. Their length is twice their breadth. Now the quarters of the maids, etc., will be described— 24. * Their best house is 12 hands in length, the remaining four can be made 2i hands less each respectively. Their length should be li of the breadth. — 25. Now the five kinds of houses of the Astrologer, Preceptor, Physician, Councillor and Priest will be described. The best of their houses are 40 hands in breadth and the remaining are each four hands less respectively. Their length is IJ- of the breadth. — 2(3-27. Now the dimensions of the houses of. the men of the four castes are described. The best house of a Brahmana should be 32 hands in breadth, of the remaining four each should be less by four hands respectively. The house of a Ksatriya should be 28 bauds in breadtli, that of the Vaiiya 24 hands and of the udra 20 hands. The length of a BrShmanas house should be li\jth times of Ksatriya l|rtli tiipes, of Vairfyas IJth times, of udras and l-th times of their respective breadths. The houses of the lower castes are to be upto (sixteen) haiuls wide. A srjvereign should have 'his own residence between the capital and the house of the commander-in-chief and at the same place should be built the store-room. The houseit '.of the Br&hmapas, etc., those revered always by the king should be roupd the mansion of the cobimander-in-chief Besides these, the. sleeping-rooms of other lower men and those residing in the forest are to be fifty hands long. Similarly the sleeping-rooms of the king and the commander-in- chief are to be seventy hands long. Within 35 hands from that, the outer verandah is to be laid; Thus are related the arrangements of houses. — 28-33. The honse of a Btihmana should be 36 hands and seven angulas GBAFTEU GGLV. long. He ought never to discard the above figures and follow other dimensions) Similarly the length of the house of a Katriya ought to be-3d hands and 10 ahgulas and that of a Vaidya ought to be 35 bands aiid l3 ahgulas. The measurement of a Sddra's house ought to be as're- vioualy mentioned and fifteen aAgulas more. If the building be divided into three parts where there is a road-way in the first (front) part and whose back side is elevated and beautiful, it is* named Sosnlsa. Where there is a road- way on one side, thAt is named Sd,vastambha and where there are road- ways all round the building that is named Susthita; all these. buildings are auspicious to the Br&hamanas and three other classes. The height of the ground-floor of the building erected on small areas is to be one-sixteenth of its breadth together with four hands breadth.-f 4 hands). The heiglit of the upper-floor (on the ground-floor, i.e.,' the first floor) is to be ijth of the height of the first floor; that of the second floor is to be ||th of the first floor and so on. The foundations should be of well-burnt bricks and its width is to be one-sixteenth* of the breadth of the house; the foundations may be of timber or it may be of mud also. In the latter case its dimensions is to be the same as that of the middle of tlie house. The width of the door-way is to be in a certain ratio to the width of the room and the height of the door-way to be twice the width. The thickness of the jambs of a door [two inside pieces (vertical)! should be as many fingers as many hands there are that will give their height and the thickness of the lower horizontal piece (the sill) is l|th of the thickness of that of the jambs. — 34-44. Here ends the two hundred and fifty-fourth chapter V&stu vidya. Sflta said: — " Now 1 shall tell you the measurements of the pillars." Multiply the alitude of the house by 7 (sevn) which divided by 80 (eighty) will give the breadth of the pHlars. If the pillars be square, they, aro known as ruchaka and if they be octagonal they are called Vajra. — 1-2. A sixteen-sided pillar is known as Dvi-vajra and the one with 32 sides is kiioWn as Pralinaka and the one that is circular in the centre is called Vtittu.— 3. These five pillars are mahfi-stambas (huge pillars) and are auspicious for all the buildings. Paintings and beautiful carvings should be made in all these pillars. Lotimes, creepers,' leaves, earthen pots and jars, are to be nicely carved. Divide all the pillars into nine parts and the lowest one for car.vihg should be made the base of the pillar. Above it in one part should be made ghata and in the other one lotus. Then in the other part beautiful- carvings should be made and the rest of the parts should be left in a clean polished squhre. The weighing balance (sutft) is also to bq carved equal to dimension of the pillar; I or | of that can also be done; and then it is called upatula. — 4-6. • Now the ways of locating the doors in a bouse will bo described. The eastern doorway shouhl be named Indra and Jayanita, the southern ones should be named ySmya and vitathn. — 7-8. THE UAT&YA PURANAM. The western Hoorways should be named Puspadaipta and V&runa and the northern ones should be named Bhall&ta and saumya. Thus the experts say. — 9. The doorways should never be blocked with ythlng. The exits and entries should not be hindered by anything. These being blocked by a thoroughfare, tree, corner of another house, are inauspicious. By its being blocked up by a lane means the annihilation of the family; by being blocked up by raised earth it brings joalohsy, by being blocked up by moist soil or mud, it brings misery; by being blocked up by a well it gives epilepsy; by being blocked up by a waterfall, it brings in some evil; by being blocked up by some nails, it brings in danger from fire, by its being blocked by any Deva there is danger of destruction. If there is the corner of another house in front of it, it means the death of the master. The doorway being blocked by a filthy drain or other impurities causes sterility to women. * If there be anj" obstruction in the shape of pillar it indicates difficulties to the wife; and if it be obstruc.ed by the house of a lower caste, it indicates the fear from weapons. No obstruc- tion is recognised at a distance greater than twice the height of the house.— 10-14.

हिन्दी अर्थ

हरिभवनमुपागत्त: मर सिद्ध- देवताओंके अधिष्ठानरूप इस चक्रको वितरित करता है, श्चिरमभिगम्य नमस्यते शिरोभिः ॥ २१ बह विष्णु-भवनको प्राप्त होता है तथा उसे सिद्धगण असुदर्शनतां प्रयाति शत्रो- सिर झुकाकर नमस्कार करते हैं। वह पुरुष स्वर्णनिर्मित र्मदनसुदर्शनतां च कामिनीभ्यः। सुदर्शनके दानसे निष्पाप होकर शत्रुओंको विकराल रूपमें स सुदर्शनकेशवानुरूप: तथा कामिनियोंको मदनकी भाँति सुन्दर कमनीयरूपमें

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The family of the houseowner whose doors open by themselves becomes mad and whoso doors shut by themselves, become extinct. — 15. The houseowner whose doors are higher than (he specified heiglut has a danger from a king and if they be lower tlian the fixed standard then he has a danger from thieves. If the doors be above one another the house is know»i as the den of death. -lf>. A very big house, impregnablo and situated on an open roadway is like a vajra; it brings in rniji of the owner of the liouse within a short period. — 17. The house the doors of which interlap wiili other doors get and ob- struction with other things is very inauspicious. Other doors of a house should not V)e made like the tnain enlraneo door and the latter should be decorated witlrtlie ornauiental work containing pitchers, flowers, leaves or the images of Lord iiva's attendants. Every day the main entrance gate should be attended to with water and durva grass. — 18-19. A banian tree to the east of the bouse is auspicious and all desires are fulfilled and a fig tree to tiie south, a pipul tree on the west, and Plaksa tree (wobleaved fig tree) to the north of it brings fortune to the owner. If Kautaki trees, milky trees. Asana tree and the straight trees be X)lanted in the house in tljo above mcntifiiied directions respectively then it means misery to the lady of the house and her children. If one does not cut down such a growth, he sJiould plant auspicious trees near them. A house with the following trees in its vicinit} is very auspicious viz. Puii-naga, Arfoka, Bakula, Samt, Tilaka, Champaka, Pomrnegranate, Pippali, DrAksa (grape) Kusumamandapa. The following trees bring prospei'ity and increase riches, viz. Jambira, Puga, Maltika, cocoanut, kadali, Pali.— 20-24. Here ends the two hundred and fifty- fifth chapter of the Matsya Pardnam on V astu-vidya. said: — A wise man should first of alKexamine the site well and then construct the pillars as above mentioned and the building with spe- cified }]eightB and having downward slopes towards the north with the turrets level and gradually ascending heights — 1. A dwelling house should njpt be made close to a temple, or near a wicked man's house or near a minister's house or near a square where four ways meet. By doing that one invites grief and misery on himself. — 2. Some space should be left all round a building. The front of a building should not be covered with trees; rather the back of the house should he so covered in the trees. If the house be built on the southern side of the ground, then ruin ensues; for the south is the place where the head of the V/istn deva remains so it is best to construct houses on the left side for thus all the desires of persons are fulfilled. After choosing a good and lovely site one should lay its foundation in an auspicious hour ascertained by an astrologer after putting some jewels underneath it. Over the jewel is to be placed u stone and on the stone all sorts of seeds are to bo kept; then a pillar is to be erected and worshipped by the Brahmanus. Then that pillar is to be bathed with all medicinal plants by the Brahmans wearing white clothes and versed in the Vedas. Then that pillar is to be fixed by the artisans after putting round it clothes and ornanents, when the vedas are chanted and the auspicious musical instruments are sounded next the Brahinanas ai e to be fed. Lastly Homa ceremony is to be per- formed with ghee and honey with the mantra " vastospate Pratijanthl etc., " after the Brahinanas are feasted with Pfiyasoniia. The fixing of tho pillars, the laying out of threads, placing a pillar at the entrance gate and doing the ceremonies and \vorshij)s above-mentioned at the time of entering the house are to be performed. — 3-10. If there be any defect, then to make up for the deficiency the Vstu Deva should be appeased by performing five fold Viistujajna a string should be drawn in the N. E pillar is to be then fixed in S. Fi.; the house should be circumbulated, and foot-prints of Vastu should be written by the forefinger, thumb, middle finger with young shojt gems and gold waters. This is tlie best. — 11-13. Vastu should never bo designed by nails, weapons, leather ashes, burnt wood, bones of horns skulls etc. It is most, inauspicious to do so with these things. It brings in grief and calamities. At the time of entering the house the artisan is to make these especially things all the auspicious ceremonies laying out of thread and fixing of pillars etc., is to be done. —14-15. VThen an evil omen occurs e,gr. a vulture shrieks, facing the sun or it touches some part of the body of the owner; it is to be understood that on the corresponding portion of VSstu, underneath it there is the bone of an elephant or of aterrible carnivorous animal, indicating danger. — 16-18. If a dog or a jackal jumps over the thread spread out or an ass starts braying hoarsely when the line is stretclied, it shows that there is some salya or foreign matter underneath and great misfortune in store for the THE UATSYA PURANAM. owner. If a crow be crowing not harshly in the N.-E. corner it shows that treasui'e is buried there at one 'of the four corners. If that string is cut, it means the death of the owner and if the nail is. curved downwards it shows that illness is in store for the owner. If at the time of digging the ground coals come out, it means the owner is to run mad and if skull comes out the owner is to get confused. — 19-21. If a conch is unearthed the lady of the house is to turn loose and the confusion of the artisans indicates the'end of the owner or of the house itself. — 22. If the pillar or the pitcher falls down the owner gets some disease in the head and if the jar be stlon the family of the owner is perished. The breaking of the vase of water means the death of the artisan and if the computation on the fingers goes wrong it means the death of the Owner. — 23-24. There is a fear of evil spirits in the house in which seeds and medi- cinal plants are destroyed. The pillars should be circumambnalated from right to left otherwise there is a fear of misfortunes. The prescribed propitiatory rites should be performed to drive away the ills arising from fixing up the pillars wrongly and not circumambulating it. — 25-26. The ceremony " Pnlkudakravan " is to be performed with regard to the pillar; but one should be careful not to make error as to direction; on the top of the pillar is to be pla<!ed a young twig with fruits attached* to it. If there are confusions and errors as to Iho directions with reference to pillar houses, rooms or dooia or dwelling room, it means, the extinction of the family. — 27-28. Such a flaw should be carefully avoided in fixing up the pillars making the doorways and akso in the dwelling places for if it is allowed to remain in them, it means the ilestruction of the household. The house ahould not be extended in one direction only. If extension is to be made, it should be made uniformly and symmetrically in all directions. If it is to be extended towards the east it creates enmity. — 28-29. It it is go to the south it means death; if to the west it means the loss of wealth, if it is to the north it means misery, if to S.-E. it means the danger from fire. — 30-32. If it is to S.-W. it means the loss of children, if it towards the N.-W. it means maladies and gout; if it is so to the N.-E. it means the loss of grain. In the north east corner of the house the place of worship should be made as well as the sAtiti grihas, kitchen should be made. In the S.-E. corner, close to the north should be made the water godown, and the general godown of the household should be S.-W — 33-34. Bathing place and Badhasthan (place of killing) should be made out- side the house; granary should be made in the N.-W. corner and the office is to be located outside. Such a house is lucky to the owner. — 35. Here ends the two hundred and fifty sixth chapter of Matsya Purdnam on Vdstu Vidyd. Sflta said: — " Now I shall tell you the ways of hewing trees for the supply of wood for a building." DhanitH, and the four Nakattras following it, (viz., Satavisfi, POrvabhidrapada, Uttarabhadrapada and Revatl) and Vi§ty9< and the following E&ranas should be avoided. On an auspicious day one should go to the -forest and first he is to offer the sacrifices and worship to the trees proposed to be cut. — 1-2. If the tree falls towards the north-east it is very lucky and it is unlucky if it falls towards the south. — 3. The wood of bo-tree and of other milky trees should not be used for a building nor should the wood of trees inhabited by a large number of birds, or one burnt up by fire, be used. Nor the tree cut and torn by wind is auspicious. — 4. The wood of the trees broken by elephants, struck by lightning, semi-dried up, or dried up of itself or those growing near a chaitya or sacrificial place, temple, confluence of two rivers, burial ground, well and tank should in no case be used for house building by one desirous of great influence and wealth. These trees are to be specially avoided. — 5-6. Neep, Neera, Bibhitak, Slesmatinak, mango and Kantaki trees should be avoided. Asana, Aioka, MahuA (inadhuka), Sarja, Stvla, are the aus- picious timber-trees. — 7-8. It is very auspicious, to use sandal, and Panasa wood for a build- ing.— 9. IleodSr and Haridra are auspicious when used in the building in one, two, or three pieces. But if more pieces are used, it is, dangerous Sinsfapa, Sriparni or Tinduki are auspicious in house building when only one of these is used; but the mixture is inauspicious. Similarly Syaiidana, Panasa, Sarala, Arjuna and Pa<linaka trees alone are auspicious, but when mixed are inauspicious. A ti'ee cut and brought down to the ground is named Godha. If the colour of the tree at the time of cutting down a timber-tree is that of a Bengal madder, the tree is termed Bhika; if the wood is of the blue colour, it is named Sarpa; if it is red, it is termed Sarata; if it is of the colour of the pearls it is termed Sukddi; if it is of tawny colour it is termed IMusiika; if the wood is of the shape of a sword, it is known as Jalachheda; one should avoid the use of such timber for building purposes.— 10-14. If the wood of an auspicious tree previously cut be lying some- where, one should fetch it and use it, multiply the length of the tree by the circumference in hands and then divide it by eight, if the remainder is 1 it is dhwaja, if the remainder is 2 it is Vri§a, if the remainder is 3 it is Sinha, if the remainder is 4 it is Vrisabha, if the remainder is 5 it is Gardhava; if the remainder is 6 it is Hast! and if the remainder is 7 it is K4ka. Of these dhwaja is auspicious in all directions and is good. Especially it brings all sorts of happiness when used in towards the western door in direction. — 15-17. Sinha is auspicious towards the north, Vri§abha, towards the east, and Hast! is auspicious towards the south. This is what the Riis have said and all these are lucky. The other trees face the corner directions and they should be avoided —18*19. Similarly multiply the remainder above obtained by eight and divide by twenty-seven; whatever remains is known as Vyaya; iE this figure be in excess, it means inauspiciousness. Therefore the excess in Vyaya is to be avoided. Bhagivn Hari says: — Peace comes in Ay&d hi kya (excess of incomes or profitor). — 20-21. After building according to the above prescribed forniulm the brick- work one should place a vase full of water, curds, uncooked rice, fruits, flowers', gold along with the BrAhinanas. Then gold and clothes should be g'ven to the Br and then entry into the auspicious house should be made on Tuesday. ITonia and sacrifices shntild be maile according to the Vedas for the expiation and appeasing of any defects or faults that may arise to the Vnstu Deva; the Brahmana-s arc to be feasted with various delicious food; then the r>wner, wearing white dross should enter and take his seat in the house incensed with Dhdpa, etc. — Here ends the two hundred and fifty seventh chapter ov Vdstu ridya. CHAPTEH DCT.YIII. The, Rihis said: — How do the hoiiMdioldem attain success through karma-yoga? It is said that kanna-yoga is superior to thousands of jiuma- yogas.— 1. Sfita spoke: — " 1 shall explain to you the karma-yoga of Divine worship an<l reciting the name of God for there is nothing like it in the three realms to bestow enjoyments and Mnkti (frctulom)." — 2. Know that as the karma-yoga wliich severs the bondage to this world which is the installation of the Devas' images, the worship of the Devas, reciting their names and holding sacrifices and Utsabs (festivals) in honour of them. — 3. The ways of making the imago of Lord Vifjiiu that is highly bene- ficial will now be described. It should be made holding conch, quoit, club and lotus, having a canopy over the head, with neck like a conch, beautiful eyes, raised nose, ears like the shells of mother of pearl, peaceful and serene in appearance. — 4-,'). Eight, four or two hands should be made and the image is to be in- stalled in the abode by the priest. — 6. The image with eight hands should bo made to hold a sword, a club, an arrow and a lotus in the right hands; ami a bow, a shield, a conch and a quoit in the left hands. The imago with four hands should be made to hold a club and a lotus in the riglit hands and a conch and a quoit in the left hands. Thus persons desirous of wealth and opulence should follow with regard to the four-armed Vi§nu. — 7-9. CnAFl'ER GGLVIU. Tlie image representing the incarnation of Lord rl Krina should be iiiade to hold a club in the left hand; this is better; and the conch and (iuoit may be placed high or low if so desired by the devotee. — 10. Earth.is to be located below between His legs. Qarua is to remain in a bowing posture on His right side. — 11. The Goddess of wealth and prosperity — Lakmi Devi with auspi- cious face and lotus in hand is to be placed on the left of the Lord. Those who desire prosperity should place Qaruda in front of Him and Sri and Pu9(i adorned with lotus on either side of the image. The temple and the entrance gate should be made with an ornamental arch containing the image of VidyAdhara, sounded with Deva Dundubhis (sweet sounding musical instruments) furnished with Gan<]harva couples, ornamented with leaves, floral works, lions and tigers and kalpa latikas fcreepers). — 12-14. The figures of the immortal Devas in praying posture, and chanting hymns should also be made close by. The pedestal of the image should be divided into three parts. — 15. The heights of the Devas, Danavas and Kinnaras are 9 talas (1 tSla= the space between the thumb and the middle finger stretched respec- tively). — 16. Now a table of measurement is being enunciated. The particle of dust that is seen dancing in a sunbeam is called a trasarenu. Eight trasaremi8 = l bAlftgra; 8 bAlagras=l likhyA, 8 likhyas = l yuka, 8 yakas = 1 yava, 8 yavas=l anguli (finger), — 17-18. and twelve Angulis (as for as one's own finger goes)=l mukhya. The several parts of the body of the image shou.ld be made of proportion- ate dimensions to be in this Mukhya measurements. — 19. An image may be made of gold, silver, copper, gem.s, precious stones, stone, wood, iron, brass, compound of copper and bell-metal, sandalwood or other beautiful wood. — 20-21. A household image should not be bigger than one cnbit, the long span measui'ed by the extended thumb and little finger. — 22. But an image in a temple in a royal palace should be 16 cubits or vitastis and not more. One may make madhyaraA (better), uttamA (best), and kanisthA (good) images according to his means. — 23. The height of the temple gateway should be divided into eight parts, out of which one should be left blank and out of the remaining seven two parts should be taken to indicate the. installation of the image; the remain- ing five divisions should be divided into three parts and in the first part thereof should bo made a pedastal of the carved images. That pedastal should neither be too high nor too low. — 24-25. Then the attitude of the face of the image should be divided into nine parts; the neck is to be made of four fingers and the breast should be located below it, measured by one part.— 26. Below it, should be beautifully made the navel, one finger in measure- ment. The measurements of all the parts above and below are to be in Angulis (fingers). — 27. \. I ■>■ r i V. M.. The organ should be made ofpnei finger below the navel and then two thighs should be made oE two fingers, and then the knees* should be of four fingers in dimensions, then ankles should be made of two fingers and feet should bo of four fingers. The head of such an image is of 14 fingers. This is the length (heightl of the image. *' Now listen to the breadth or thickness of the several limbs of the image." — 28*30. The forehead is of four fingers and the jaws should be made of two fingers. The lips one finger in tliickness. — 31. The temples sliould be eight fingers in thickness and the eyebrows should be half a finger in breadth. The eyebrows should however be made sharp in a curve of small rise resembling the curvatxire of a bow. — 32. The eyes shouhl be raised with corners acute. The length of the eyes should be two fingers. The height to be lialf of that. The centre of the pupil should be raised and they slmidd be reddish in colour. The pupil should be one-fifth of the eye. — 33-34.

हिन्दी अर्थ

दिखायी पड़ता है और शुभदर्शन केशवकी भाँति मनोरम कनकसुदर्शनदानदग्धपाप ० कृतगुरुदुरितानि लीव स्वरूप धारण करता है। इस सोलह अरोंवाले सुवर्णनिर्मित कतगुरुदु, ह चक्रके दान करनेसे किये गये महापाप शीघ्र ही नष्ट प्रवितरणे प्रवराकृतिर्मुररेः। हो जाते हैं और कर्ता मुरारिकी श्रेष्ठ आकृति प्राप्त करता अभिभवति भवोद्भवन्ति भित्त्वा है तथा भव-भयका भेदन कर बार-बार जन्म-मरणके

English

The space between the two eyebrows should be of two fingers. The bridge of the nose should be one finger and similar sluiild be the lower part of it. The nostrils should be half a finger in circumference, the cheeks should be two Angel's in thickness and the front of the jaws sliould be of two fingers, the lips upper and lower should be symmetric and of half the finger and the eyebrows sliould be of I finger; the nose should be straight and even.— 35-38. The corner of the mouth should of a fiery shape; the roots of eys should be of six fingers in length and the ears should be like the eyebrows and of 4 fingers and the flanks should bo two fingers. The part of the bead above the ears should be of 12 fingers in extent. The extent from the forehead to half of the back is to be of 18 fingers and from that up to the head should be 36 fingers. The hairs are to be of 42 fingers and that from the end of the hairs to the cheek is 16 fingers. — 39-42. The measnremont of the middle of the neck should be 24 fingers and its height 8 fingers; and between tlie chest and the neck it. should be 1 t&la. The space between the two Ineasts should be 12 fingers. — 43-14. The breast nipples should be. two fingers in circumferenee and the central point of the nip])le should be I yava in height, the breasts should be two talas and that from the shoulders to the breast should be 6 fingers. The feet sliould bo 14 fingers in length and the toes should be 3 fingers. The ends of the toes should be raised and of fingers in breadth. The- forefinger of the feet should be like the thumb and the* middle finger should be greater by of it. — 45-48. The little finger should be less by Jth of the ring finger. The ankles should be 1 finger high and of three fingers in circumference, and contain three knots. — 49. The heel should be two fingers. The back thereof also of two fingers and one kalfi. greater than the heels. Two joints should be made in the thumb and three in the forefinger. Tlie height of the thumb should be 1 finger and of the other fingers should be } a finger. The breadth of the ankles is 16 fingers in the middle and 14 fingers in the CRAPTSR VCim. front and the breadth of the centre of the knees is 21 fingei*s, their height is 1 finger and their circumference should be three fingers. — 50-54. The middle of the thighs should be 28 fingers and abve of that they should be 31 fingers, the scrotum should be three fingers and the organ two fingers and 6 fingers in circumference and the marhi of the hair should be made near the root of the organ. The pedastal of the organ should be 4 fingers in length. The length of the waist is 18 fingers, but if the Divine image be female it should be 22 fingers and the space between the breasts is to be of 12 fingers and the circumference of the portion at navel should be 42 fingers. If it be of a male the girdle should be made of 55 fingers. The shoulders should be six fingers, and the thick*- ness of tlie neck should be 8 fingers and the length eight kaks and the length of the arras should be 42 fingens. The length of the arms should be 16 fingers, the top of the arm is to be of 12 fingers and the palm of the hanrl should be 5 fingers and the middle finger is to be of 5 fingers. The naineless finger is to be Itli less; the little finger ytU less than the middle finger and the ring finger, one-fifth less than the middle finger. The thumb is to be of four fingers. The joints of the middle finger are two fingers long. The joints of the thumb are like those of tlie ring finger and the upper joint should be made greater by two yavas. Nails should be made in half of the top joint which should be smooth, reddish and glossy. The back of the fingers should be some- what round and the corners should be raised by one kala. The hairs of the head hIiouIcI hang on the shoulders by 10 fingers. The limbs of tiie Goddesses should be made slender and shorter. The breasts, the thighs, the hips and loins, should be made bulky. The abdomen should be in a space of 14 fingers. All the images should be adorned well with the various kinds of nice ornaments in their arms, etc. Their necks should be somewhat longer and curved with excellent curls of hair. The neck, nose, and forehead are to be three fingers and a half, aud the lower lip is to be of half a finger. The eyes should be more than th of the lips. The ridge of the neck should be a little more than i a finger in height.— 55-70. Thus about the images of the goddesses. These signs of the images are destructive of sins.— 71. Here ends the 258 th ehipter of the Matsya Purdnam on the measurements of limbs of the images of the Devos, etc. iflta said: — " Now I shall tell you more minutely about the forms of * the images of the different Devas. The image of lri Ramachaiidra, Bali, the sou of Virochana, Varaha and Narasinha should be of ten (10) talas and that of VAmana is to be of 7 tlas. The images of Matsya and Kfirina may be made of the dimensions that may appear fit to the devotee to make the image look beautiful. -1-2. "Now hear about the conetruction of the images of The thighs of the images should be bulky apd the arms and the shoulders should be of the colour oE burnished gold. They should possess lustre like gdid; His matted hairs should be like the rays of the Stin; His forehead is to be marked with the crescent of the Moon. He is to have a crown nd His form should be like a youth of 16 years of age. — 3-4. The anus should be like the hands (trunk) of ah elephant, the thighs and ankles should be beautifully round, the hairs should be straight, the eyes should be broad and extended, the image should be represented to be wearing a tiger skin, and a girdle of three strings should be miade round the waist. Then the image should be decorated with garlands, necklaces, armlets and serpents. The cheeks sliould be represented fatty, and earrings should be placed in the ears. The hands should be made long enough to reach the knees and the general appearance should be serene and peaceful. Khetaka (sword) should be placod in the left aand and axe in His right hand; trident, Sakti, staff should be placed on His right side. To the left of the image should be placed a skuU, snake, and Kliatvafiga. When lie is about to dance on Ilis bull, He has two hands. With His one hand he bestows boons; with the other he holds, armlets (or Rudnika should be placed in the otln r handj. The image should be made in the peculiar postuie to appear as if the Lord was witnessing a dance. -5-10. The image of liOrd 'iva in the dancing posture should be ntade with ten arms wearing the liide of an elephant. His image representrtig the scene of the destruction of Tripura should be made with sixteen hands. Conch, quoit, club, bow, Dhanus, Pinak and Visnu Sara (arrow) in Flis eight hands when He presents a form liaving eiglit hands. — 11-12. The image of the Lord with 4 or 8 hands represents His Jilana Yogesivara form. The image of His Bhairava form should be made wiili an aquiline nose, sharp teeth and formidable appearance and can be placed in every lioiise. The images of Bhairava, Narasii.iha and Vaniha are also formidable; and these should never be placed in the Milla- fi,yatana (main dwelling-house). — J3-15. No image is to be made with lesser or greater number of limbs than usual. An image with some limb missing or one with a formidable appearance brings ruination on the owner; the one with limbs in excess destroys the sculptor; lean images devastate the riches the one with a lean and thin abdomen brings about famine; the one with less fleshy appearance ruins wealth; the one with a crooked nose brings about misery; the one willi sparse limbs are terrible causes of misfortune and fear.— 16-17. The one with flat face and eyes causes grief and anguish, the blind "image causes injury to the eyes, the one without a mouth or with decrepit limbs causes misery. — 18. The one with defective limbs, especially without thighs, causes fear and madness, the one with a dried face or without waist troubles the king, the one void of hands and feet brings some ejidemic, the one bereft of ankles and knees causes joy to the enemies.— 19-20. GH AFTER GGtX.: The one without a chest destroys sons.and friends. The image complete in every way brings prosperity and long life. So the image of Lord Siva should be made -in full as described heretofore and all,|bo Devas, Indra, Nandikerfvara, eight liokapalas, Ganevara, should be locat- ed surrounding the image in a praying posture so that oue*!can have a 'iew of the Lord. The devils, fiends and Vetalas should also be made in a danc- ing posture and praying before the Lord. All these images should have the appearnce of infinite joy and absorbed in their devotion to the Lord. The image of the Lord should be made with three eyes, surround- ed by the praying Gandharvas, Vidyftdharas, Kinnaras, nyniphs, Guhyakas, attendants, sages etc., etc. — 21-2&. Here ends the two hundred and fifty-ninth chapter of the Matsya Purdnam on the eharaeterislies of the images of the Devas. ' CHAPTER CCLX. ftita said; — " Risis! I shall now tell you about the ArdhanAriilvara image." — 1. Sotf.— The image of Lord Siva with half male and half female form blendud into one. In the one-half of the image, in the plaited hair of the Lord, a crescent should bo made and in the other half-portion of the body the imago of the Goddess Parvati should be beautifully made. Here a partition is to be made in the hair of the head and the tilaka (a sectarian murk on the forehead) is to be marked on the forehead. — 2. In the right ear the serpent Vasuki should be made and in the left one an ear-ring should be put on. In the right hand should be placed the skull or trident and in the left one, a mirror or a lotus. Garlands are to be suspended from His neck. — 3-4. The left arm should be adorned with armlets, etc., and a sacred thread of pearl string or gems should be put iu the proper place. A chubby breast and a bulky lip, should be made on the left baud side and a girdle should be put on the half part of the waist. — 5-0. Then in the half-portion of the body covered with tiger skin an organ should be made and the left part is to be covered with hanging' cloth decked with various jewels and the right side is to bo covered with serpents. The right foot of the Lord should be made to rest on a lotus and a little above that the left one should be adorned with gems and ornaments worn by ladies. — 7-9. The feet of the Goddess Parvati should always be made to appear' dyed in myrtle (red lac dye). Such should be the image of the Iord and the Goddess blended into one. " Now hear about the location of their several limbs iu their Leelu (sportive) forms. "-.0-11. The image of the Lord and Umd should be made either'with 4 or 2 hands the matted hair on the head are to bo adorned with a crescent of the Moon; having three eyes, with one hand resting on the' right. TRB MAT8YA PVRABAM. shoulder of PdrTatt having trident and lotus on the right side; placing tlie left hand on.the breast of the Goddess, wearing the tiger skin, decked with various jewels. The situation is charming and pleasant and half the face is adorned with semi-moon; the right band of the Lord lies on the thigh of Umfi. The Goddess lTm& should be seated on the left side of the Lord. The bead of the Goddess should be decorated with the usual ornaments, and having nice tresses of hair, with Alak& and Tilakit, adorned with the beautiful ear-rings, armlets, and fondly looking at the face of the I.ord. — 12-1 6. Sportively touching the left side of the Lord, with Her left arm * stretched out and touching the abdomon of the Lord with Her fingers. A looking glass and a beautiful lotus, are to be placed on Her left side and a girdle is to he hung on the waist. On both the sides of the image of the Goddess should be placed the fornjs of Jaya, VijayA, SvSmi h.Srti](a, and Ganea; near the gateway should be placed the images of Guhyakas. The images of the Aidyadharas wearing garlands and the nymphs holding guitars in standing postures. — 17-20. A man eager for prosperity should make such an image of Um& and Mahesvara. Now hear about the form of Sivanarayana, destructive of all sins. — 21. Nflr&yana should be made in the left half of the body and LoihI iva in the right. Both the arras of Lord Aisnu should be decorated ' with jewels and armlets holding con-.h and quoit. 'J'ho fingers should he reddish. Instead of quoit, club can be placed or conch can be placed on the opposite side. In the waist yellow clotli studded with white gems should be made to be worn. Tlie feet should be adorned with the ornaments, and gems. — 22-24. The half of the right side of the body should be adorned with plaited hair and crescent, the right arm with urmlots of serpents should be made in the posture of making a gift, tlie other one should be decorated with a trident, putting on a serpent in place of the sacred thread, wearing a tiger-skin, and the two feet adorned with jewels and serpents. Such should be the imago of Siva and Ntirayaua blended into one. — 25-27. Now I am describing to you the form of tlie Afali& A/arAha. TjOtus 'and club should be placed in the hands of A'ar&lia, the teeth should be sharp, and at the left elbow (knee) should be placed the world uplifted by the teeth from the IVitala and which bears calmly everything on Her. His teeth are very sharp and face full of joy and wonder. Thus for the upper part. The right foot should bo the turtle, the left foot on the hood of the Sesa and his right hand is to be locate on his left akti. All round the image should be made the images of the Lokapitlas in praying postures. Now about the image of Nura Si tpha. The image of Nrisiipba should be made with eight hands. — 28-31. The ajtar or seat of Nrisiipha should be made formidable, his face terrible, the eyes should be split, the mane should be raised, and the scene of ripping the breast of the demon lliianyakatfyapu with blood gushing OHAPTER CGLX. from it, as well as the angry looks of the Lord should also be depicted. — 32-33. The fight of the Lord Mrisitpha with the demon with His nails and His terrible form and the attacks of the latter made repeadly should also be shown. — 34. At the same place the image of the demons armed with swords should also be made and the Lord is to be represented as frequently chastising the demons, and the images of Indra and the other Devas in praying posture should bo made near Nrisitpha. — 35. How about the Vamana form of the 1/ord striding the three worlds,,, as if pervading all the Universe. The upper portion of the image of V&mana should be made with arms by the side of His legs raised upwards, and the form of Vamana holding a goblet in the left band and a small umbrella in the right. This is to be represented in the lower part of the figure. The face of the Lord should be extremely meek and appealing. — 36-37. Near by should be made the image of Garuda holding the BhringSra. The image of Matsya should be in the form of a fish and that of Kfirma in that of a turtle. — 38-39. The itnage of Lord Brahmfi. should be made with four heads holding a kamaiulalu in one hand. He should be made riding on a swan or seated on a lotus, as the case may be. — 40. The complexion should be reddish, like the bed of the lotus, with four hands, five faces, holding a kamandalu in the left hand, sacrificial ladle in the right and a stall and Sruva in the left and right of the other set of hands, and with the Devas, seers, Gandharvas praying all round Him. He should be represented as engaged in the work of creation, wearing white raiments, deer skin, and a sacred thread. — 41-43. To the right of the image should be located the site for Homa with ghee, etc., and tlie four Vedas, and to the left should be placed the image of Savitri, and on the right that of Sarasvatt. The Ri§is siiould be placed in front of the Lord. Now about the image of Kartikeya. The image of Sv4mi Kartika should be made with a youthful appearance illustrious like the newly risen sun, of the hue of a lotus, holding a stafiE and a deer-skin, having a peacock for His conveyance. — 44-46, The image of Svdmi K&rtika with twelve hands should be placed in His newly chosen city, with 4 hands in a small town and the one with 2 hands in a forest or a small village, — 47, In the right hand decorated with a golden armlet should be placed a javelin, a noose, a sword, an arrow and a trident and the other hand should be left blank, but in the posture of offering some gift, and holding out the idea "No fear." — 48. All the arms, arrow, and legs, fist, pointed ring-fingers and other ornaments and a sword should be made in the left hand. The two-armed figure is to have a Sakti in His right hand and the left hand resting on the peacock. The one with 4 hands should be made with a noose and a javelin in the left hand and Var&bhya in the right hand. — 49-51. THE MATSYA PVRANAM. Now about tW, irtikge of Ganesa; the face of Garieaa should have the trunk of an elephant, with three eyes, four arms, huge stomach, earn like those of an elephant, wearing a sacred thread, one large and long tusk holding with his right hand, a lotus and above a ball of sweet and with his left hand a battle axe and a ball of sweet, with extensive * shoulders and huge arms and feet full of bliss, riding a mouse. lie is the owner of Riddhi (success, prosperity) and Buddhi (intelligence). — 52-55. The image of the Goddess Katyayaiil should be made of ten hands and as holding the weapons that are seen in the hands of Brahma, Visnu and iva; with matted hair on Her head and a crescent with three eyes, face like the iiKion, shining like the atasi flower, having beautiful eyes, yonthfnl in appearance, adorned with all the ornaments, liaving fine teeth and full breasts; standing with Her body curved in three directions. — 57-58. The Destroyer of Mahiasura, armed with a quoit, a trident, sharp pointed arrow''a, a javoJin, holding a sword, a bow, a noose, a goad, a bell, a battle axe in the left hands. Below Her image slioul l be made figure of the monster Mahisasura with his severed head, holding a sword in one hand, soaked iir blood, ferocious looking, tied in the noose, ejecting l)Iood, his breast being pierced by the javelin of the Devi and liis intestines • coming out. The conveyafioe of tiie Goddess in the form of a lion should also be made. The right foot of the Goddess should be placed on the back of the lion and the toe of tlie left foot should be made toncliing the body of Mahisasura. Maliisa is made as encircled by a snake anJ Durga Devi as holding the hairs of the Demon with Her left hand. Such a form oi the Goddess should bo made and Devas should be placed all round in praying posture. —

हिन्दी अर्थ

भवमभितो भवने भयानि भूयः॥ २३ भयसे भी छूट जाता है॥ १२--२३॥ इति श्रीमत्स्ये महापुराणे महादानानुकीर्तने विश्वचक्रप्रदानविधिर्नाम पञ्चाशीत्यधिकद्विशततमोऽध्यायः

English

Now about the image of Indra: the image of ludra should bo made with a thousand eyes riding on an infuriated elephant witli extensive thigh, chest, and face, sliouldors broad like those of a lion, having long and mighty arms, lioldiug a thuiidcr})i)lt and Iotas, wearing a coronet and a couple of ear-rings, having beautiful eyes, armed witli a club, adorned witli various ornaments, adore I by the Dovas, tlie Gandharvas, and the nymphs, surrounded by a retinue of lady attendants, each holding an umbrella and waiving chfiinara, seated on a throiie ivitli Indrani on liis left holding a lotus in Her hand. — 06 CO. Here ends the 260th (Jhapier of the Malsya Piirdnam on the forms of the images of tlie several Devas and their characteristics. Stlta said:~-TLe image of the Sun should he made with beautiful eyes, seated in a chariot and holding a lotus. — 1. There should be seven horses and one chakra (wheel) in the chariot of the Sun and a coronet beaming red should be placed on His head. — 2. He should be decorated well with ornaments and the two hands holding blue lotuses, the latter should also be placed on His shoulders as if in a sport. His body should bo shown covered with a bodice and two pieces of cloth. The feet should be made brilliant. Two other figures named Dani and Pingali aWuldbe placed as guards with sword in their hands. — 5. Somewhere close to the image of the Sun ay image of Brahm& sbotild also be made holding a pen. The image of the Sun should be surrounded by a number of Devas. Aruna, the charioteer of the Sun, is resptendr ent like the lotus leaves and the horses nice and with long necks and well decked are to be on His either side. They should also be properly held by reins of snakes. The seven horses yoked to the chariot of the Sun should be tied together with the string of the serpent. The image of the Sun should thus be made either seated in the chariot or on the lotus and holding a lotus. The image of Agni, the besto-ver of all desires, should be made shining like gold seated on a throne looking like crescent, having the face like that of the Sun, wearing a sacred thread, and holding a pendant kurcha (bunch) with broad slioulders, holding a Kamandalu in the left hand and a rosary of beads in the right. A shining canopy [over its head] should also be made, and also the conveyance of goat. — 6-11. Or he is to have seven heads with seven burning rays and He is to be placed in the kiinda (sacrificial pit). The image of liharmaraja should be made holding a mace and a noose, riding a huge buffalo black like soot ami seated on a throne, with eyes sparkling like fire. Round His image sliould be made the images of Chitragupta, some formidable attendants, groups of quiet and formidable Demons and the great buffalo. — 12-14. The image of Nairita Lokapala, the Lord of the Raksas, should be made riding on a human being followed by a band of demons, armed with a sword, resplendent like a mountain of soot, wearing yejlow robes decked ■with ornaments arul having a chariot drawn by men. The image of Lord Varuna should be made bolding a noose in his hand, looking courageous, having a colour white as a crystal, wearing white apparel, riding a fish, peaceful in appearance, adorned with armlets and a coronet. The image of Vayu should be made seated on a deer, smoky in com- plexion, nicely dressed looking quite young, with knitted brows, adorned with banners, granting boons. The image of Kuvera should be made wearing ear-rings, with a huge form, and a huge abdomen having a huge store of pelf and eight Nidhis surroumled by a number of attendants Ouhyakas adorne i with armlets, &c., wearing white dress and a coronet, seated on a Vim&na drawn by men and giving wealth. He is holding a club in one hand and with the other hand He is holding out the idea of " No fear."— 15-22. The image of Tjord W/lna shcmld be made white with white eyes, armed with a trident, having three eyes, riding on a bull. 23. The images of the different Matiikas should be made according to the forms of their respective Lords, viz, — the image of BrahmAni should be seated on a crane having a Kamandalu and a rosary with four heads and four arms, Mdhesvari should similarly be made according to the resem- blance of Mdhesvara. — 24-25. She should have matted haii-s, seated on a bull with Her forehead adorned with a crescent, armed with a sword and holding a skull, trident, kliatvanga, having 4 hands. — 26. THB MATS? A PUBAUAU. The image o{ Katimfirl should be made of the form of K&rtikji riding on a peacock, dressed in red, armed with a trident and a javelin, adorned with armlets, garlands, holding a cock in Her hand. — 27. The image of Vaisnavi should be made with 4 hands, riding on Garuda boiling a conch, a quoit, a club, &c., seated on a throne, having a child.-28-29. The image of the Goddess Varaht should be made riding on a buffalo, armed with a club, a quoit with a chowrie over Her head. The image of I ndrAni should be made like Indra armed with a bolt, a club, and trident riding on an elephant, having many eyes, holding a keen sword, adorned with various divine oniaraents, and of the colour of burnished gold.— 30*32. The image of JogSsvari should be made with a long tongue, hair standing on their end adorned with pieces of bones, having a set of ferocious teeth, slender waist, wearing a garland of skulls aud heads covered wixh flesh and blood, holding a head in the left hand, soaked in a fatty liquid, holding a Sakti in the right hand, riding on a vulture or a crow, lean, with a scanty stomach. Laving a ferocious appearance. She has three eyes.— 33-36. When she assumes the form of Sri Ch&mundd she is to wear tiger skin having a bell in the hand. When slie assiunes the form of KalikS she is represented as ridihg on an ass, holding a skuli, undre83e<l, adorned with red flowers and banners with Vardhani. The image of Ganesas should be made near the images of these llitrikAs. — 37-38. The image of Bhagavan Yiresvara should bo placed in front of the images of the Matrikas, it should be on a bull, having plaited hairs, holding Vina and trident in a standing posture.— 39. The image of ri Devi Laksmi should be made with a very youth* ful appearance, having thick cheeks, red lips, knitted brows, with thick and raised breasts, adorned with jewels and ear-rings, with a round face, wearing head ornaments and lotus, having conch, and beautiful separated tresses of hair, adorned with garlands, armlets, having arms like the trunk of an elephant holding a lotus in the left hand, the fruit of an wood apple tree in the right, agorued with a lotus, a svastik, a conch, earrings and Alaka; breast covered with a bodice and wearing a necklace; with a girdle of bells, shining like gold, dressed in fine robes. Close by the image should be made the images of two female attendants holding chamaras in their hands. The Goddess should be seated on a lotus-bed surrounded by the buzzing black bees and bathed by a couple of elephants with vases, prayed by the Gandharvas, Quhyakas. Similarly should be made the image of Yakini prayed by the Gods and placed close to the Laksmi Devi. — 40-47. Near Her image should be placed vases. The images of the Gods and the demons armed with swords as well as of the serpents should be made close by.— 48. The lower parts of the serpents should be like (Prakriti) those of the natural serpents and the upper part is to be represented Paurusi and hoods on the head. They have each a pair of tongues.— 49. OHAPTSn CCLXIL aemons, Mksasas, Bhdtas and Vetdlas shottld be ioade to reside at the gateway of Laksmi Devi. They are without flesh, terrible/ and hideous looking. — 50. The images of Ketrapftlas should be made with plaited hair, for- midable in appearance, undressed, surrounded by dogs and jackals, holding a head covered with the hair in the left hand, and a javelin in the right to destroy the demons. — 51-52. Afterwards the image of Cupid with two hands should be made and close to it should be placed the head of a horse with the sign of a Makara (crocodile). — 53. A floral arrow should be placed in the right hand of Cupid and a floral bow in the left one. To the right should be made the image of Prtti holding all kinds of victuals and to the left should be made RaU in a reposing posture having a bed and a crane. The drums and the figure of a donkey passionate with sexual desire, wells and Nandana garden should also be made. — 54-55. Near by should also be made a pleasure grove with a pool of water reached by nice steps. The god Cupid is very well dressed and his posture is somewhat bent. — 56. Sflta. — Risis! I have j ust given you a rough idea of the cons- struction of the different images. It is indeed very difficult to explain all the broad details which even Vrihaspati cannot do." — 57. Here ends the 261st Chapter of the Matsya Puran on the forms of Oods, ete. Sffta said: — ''Now I shall tell you about the pedestals of the different idols." The pedestal should be divided into 16 parts. — 1. The first part should be put underground. Above that, the earth should be taken in 4 parts. Afterwards the round part should be covered with a coating. Then the neck of the pedestal should be made in three parts and the throne should be made in the other three parts. The next four parts are known as Jagatt; the next one part is termed Vritta; the next one is Pa(ala or Vrita; above it three parts are denominated Kantha; next two parts are named Crdhapatta; and the last part is Pattika. — 2-3. The first five parts up to Jagati are imbedded within the earth; the other parts up to Pat(ika are above the ground and on the uppermost part Pattika, a passage is to be made for the outlet of water. — 4. This is the general characterstic of all the pedestals.— 5. The following are the ten different kinds of seats for different Devatas ow.— (1) Sthapdila, (2) VApi, (3) Yakel, (4) Vedi, (5) MadnlA, (6) Pffrpa- chandrA, (7) VajrS, (8) Padm&, (9) Ardhaiaiit, (10) TrikoA. — 6-7 TUB MATS7A PVBAVAM. Stb.an4il4 is tbe one that is \ 7 ith 0 ut any girdle or circular bdndftry and is square-shaped. Yftpt has two girdles, Yak§t has three girdles. The Vedi is rectangular. — 8-9. Pfirnachandrfi. has two girdles variously coloured, Vajria has six corners and three girdles. — 10. Padm has sixteen corners and it is shorter below. Ardhailai is like a how. — 11. Trikonfi. is triangular in shape like the upper part of a trident. The one that is lower towards the east and the north is said to be some- what sloping, and extended and endowed with auspicious signs. — 12. The three parts of the circumference should bo outside and outlet for water should also he made there and at the base, front and top, there should be space equal to that amount and there a good outlet for water should be made; and half of the Phallus should be made thick. — 13-14 Then the girdle is to be made of a dimension of the three parts of the Lihga or the girdle sliould be without any foot. Only the prescribed liniit*sliould be dug or it should be artistically made without any division. — 15. To the noi*th a channel should be made a little bigger than the pre- scribed dimensions. SthandilS is the giver of much health grain and wealth. — 16. Yaksi is the giver of cows, Vedi of prosperity, MandalS of fame, Purnachandriktl good boons — 17. Vrajtt, of life; Padma, of good luck; Ardhachandra, of sons; TrikonS is the destroyer of enemies. — 18. Ten such thrones have liocn described for Divine worship. If the Devata be made of stone, then llie pedestal is also to be made of stone. If the Devata is made of earth, tlien the pedestal is to be also made of earth; and if of wood, then the pedo.stal also of wood; and if the Deva be of a mix- ture, then the jedestal should be also of both mixed. The persons desirous of auspicious results should not deviate from the above prescribed rules. Round the idol a big platform should be ujado and the Consort of the Lord should be located with TIis image. — l'J-21. Thus is described, in brief, about the pedestals. Uerc ends the 2G2nd Chapter of Matsya Puranam on the pedestals on ichich the Devatas are placed. Sflta. — " I shall now explain to jmu the good points of the Phallus of Siva." A wise man slrould make it of gold and agreeable look- ing.— 1. The size of the Phallus should be according to the size of the temple or wtce-f ersa. — 2. OEAPTER CGLXIII. On an even square pit tiie Brahma Sdtra (sacred thread) should be placed and left to it should be located an image or the Phallus of iva that is to be worshipped. — 3. The eastern entrance should be mado towards the other side of the city; it is to point towards the north-east (and south). — 4, The MAhendra entrance door should be made in the southern or northern part of the town. The eastern entrance should be divided into twenty one parts.— 5. The Brahma Sfitra should be put in the centre and its half should be divided into three parts, and the northern portion should be left out. — 6. Similarly the southern portion should also be left out and then Brahmasthana should be determined and the Phallus should be located in the half portion. — 7. If the Phallus be located in the 3rd or 5th part, it is called Jyestha. If it be divided into 9 parts, the fifth part is the central one. This central part is to be divided again into nine parts and the phallus is to be placed in it. Thus the central part is divided equally into three parts; these are termed Jye§tha, Kauistha and Madhyaraa. There are again three sorts of.lyestha, three sorts of Kanistha, and three sAts of Madhyama parts. Thus nine sorts of Lingas are to be known. — 8-11. • Eight divisions should be made below the navel and three should be discarded and the rest should be mtide into a square. The centre of the Lifigam should be made octagonal and the upper part of the Phallus likewise so. The head should be made round. The navel of the ' Phallus is to be made into a circular knot. The upper poertion of the Phallus of iva is round and the lower portion of BrahmS should be made square and the central one, Vaisnava portion should be octagonal. Such an image is known as the giver of ever-increasing prosperity. " Now I shall explain to yoii other forms (GarbhamAna) of the Phallus and their measurements." The Phallus (its height) should be divided into four parts. One part of this is to be made the diameter of the Phallus of ilfc. Divide by means of threads the Phallus into three parts. The lower portion should be mado into a square, the cen- tral one should be made of an octagonal shape. Tlie upper third porion of which is worshipped and is called Nabhi, It shouhl be made circular. The base is to be made samksipta (compressed'. The square portion should be buried in the ground, the central one should be kept in water. —12-21. The Phallus with a slender base and thick in the part under water is known as Jyestha; its lower pari and its head is to be mado always somewhat low, beautiful, and endowed with good qualities. The Linga that looks elegant is the giver of prosperity. — 22-23. The Phallus which is even at the base as well as in the middle is also the giver of all desires. The one that has not such a construction brings bad luck. One may make a PJiallus acconliug to the prescribed dimensions of ruby, diamond, crystal, clay, wood according to one's choice and means. — 24-25.

हिन्दी अर्थ

इस प्रकार श्रीमत्स्यमहापुराणमें महादान-वर्णन-प्रसंगमें विश्वचक्रप्रदान-विधि नामक दो सौ पचासीवाँ अध्याय सम्पूर्ण हुआ 'कनककल्पलतादानकी विधि मत्स्य उवाच मत्स्यभगवानने कहा--इसके बाद मैं महापापोंको अथातः सम्प्रवक्ष्यामि महादानमनुत्तमम्। नष्ट करनेवाले परमोत्तम महाकल्पलता नामक महादानकी महाकल्पलता नाम महापातकनाशनम्॥ ९ विधि बतला रहा हूँ। बुद्धिमान् यजमान किसी पुण्यतिथिके

English

Eere ends the 2QZrd Chapter of the Matsya Pur&xsam on the dimentione of the Phallus. TEE UATBYA PUBANAM. OHAPTEE COLXIV. The Riis said; — Pray now tell us about the consecration ojE the different Divine images and idols." — . Shta said " Risis! now listen to it and I shall relate it to you. I shall also tell you the dimensions of kus (sacrificial pits), mapijapas, altar8."~2. Mfigha, Phfilguna, Chaitra, Vaiii&kha and Jyaitha are the most auspicious months for the consecration of the images. — 3. In the Uttarayapa season, the second, third, fifth, seventh and tenth days of a bright fortnight, the full moon-day, especially the thirteenth day of a bright fortnight are most auspicious for the consecration of idols. — 4-5. Pfirv&s&dha, UttarSf&dha, Mula, Pflrvabh&drapada, Uttarkbhfidra- pada, Hastfi, Aiivint, Revatt, Pusyd, MrigadirS, Anur&dhft, and Sv4ti are the best asterisms for the consecration of idols. — 6-7. Mercury, Jupiter, and Venus are the auspicious planets for the consration of an image, and the asterisms and Lagnas under the inflvdfttce of these three are also auspicious. — 8. At such a conjunction of auspicious planets and stars avoiding the influence of evil stars, one should consecrate an idol in an auspicious place after worshipping the planets (doing the Graha pdjit). Good omens are to be watched for; evils, e.g., adbhuta, etc., are to be avoided. And on an auspicious day and in an auspicious place, when the Lagna (rising* asterism) is free from malific planets and under an auspicious star one should consecrate an idol. — 9-11. Installation is best when it is done according to the rules pre- scribed for Ayanas, Yisuba and Sadasiti. The installation is to be performed in the Brahma Muhdrta at the time of Prajiipatya Sayana and Sukla Utth&panam. — 12. The Mandapa should be made on the east or north of the temple. It should be of 16, 10 or 12 hands in length. — 13. An altar should be made in the centre of the Mandapa which should be 5, 7, or 4 bands long. The altar is to be neat and clean. There should be 4 doors with archways round the Mapdpt aiicl of those the eastern door should be of Plak tree, the southern one of the fig-tree, the western one of arfvattha tree and the northern one of Nyagrodha tree. The Mapdapa should be buried 1 hand in the ground and it should be 4 hands in height. — 15-16. The earth should be washed well and cleaned and then the interior should be decorated well with various kinds of cloths, flowers and leaves. — 17. After making such a Mapdapa* eight jars full of water and containing a lump of gold should be placed at each doorway on either side. Those vases shoidd not be leaky.— 18. They should be covered with mangoe leaves and should be filled in with medicinal herbs, flowers, sandal, water, and covered with white cloth.— 10. OUAPTEU OCLXIV. After thus placing the vases within the Mapcjapa, flags and bantings should be hung all round the pandal and incense and fragrant gums burnt before tho idols. — 20. Mandapa is a temporary building created for performing a ceremony. The banners of the Lokap&las should be hung all round and in the centre of the pandal a banner of the shape of the clouds should be hung. — 21! . Afterwards offerings should be made to the Lokap&las and worship offered to them by repeating their prescribed mantras and giving Balis (making sacrifices) in honour of them. — 22. The offerings to Brahmfi above should be made by reciting the first part of the mantra, to V&suki below by reciting the middle portion of the mantra and then to the Lokapalas in all directions. The mantras given in Samhitd and Sruti are to bei repeated. — 23. Preliminary ceremonies (Adhivfis) of images should be observed for three nights, one night or 5 nights, or 7 nights as the case may be.— - 24-25. Thus finishing the gateways and Adhivks ceremonies the bathing ceremony of the Mandal should be performed in the second, thlfd, or fourth period. — 26. Then the wise should bring the Phallus or the image and worship the sculptor with cloth, jewels and ornaments. Then " excuse me should be said by the Yajamfin (the sacrificer or worshipper) and the sculptors, &c., dismissed.— -27-28. Then the idol is to be placed on the seat and his eyes are to be imparted. The following, in brief, is the way First_ offerings should be made all round with sesamum, clarified butter, rice cooked in milk and sugar. Then after decorating the Brahmanas with white flowers, guggula, incense with clarified butter should be offered to the image and then gifts to the Brahmanas should be offered according to his means. —29-30. Cows, land, gold, &c., should be given to the priest who officiates at the consecration of the image, and the Brkhraana should name the image after reciting the mantra contained in the following couplet. — 31. Salutations to the Lord Visnu, liva, Thou art the Supreme Being, the Hiranya-ret4; Salutation to Thee! 0 Viu!— 32. The above mantra is generally used to impart light in the eyes of all idols. After invoking the Divine spirit into the image, the eyes ould be given sight to with a bar of gold- — 33. Pleasant music should be played and sweet hymns should be sung, and Vedic hymns chanted. To win prosperity and dispel ill-luck the Vedas should be recited. — 34. The image should be divided into three parts and afterwards three lines at a distance of eight Yavas from one another should be drawn which should be broad, thin and crooked. They should not be broken (<•«., should be continuous). — 35-36. In the Jai§tha Phallus, the lowermost line should be of the dimen- sion of one Yava, the middle one is to be finer still. — 37. TRB MATHTA PUMIJAM. Then eight divisions should be made and three of them should be discarded. Then seven lines should be drawn on either side and four divisions are to be noted. Afterwards the lines should be allowed to meet at the top of the fifth line. 'This is the union of the lines; on the back of these lines, two divisions are to be made. These are, in brief, the Lakanas (characteristics). Thus the Laksanoddh&ra of the Lingam is described. — 38-40. Rere ends the 264th Cliapter of the Matsya Puranam on the consecration of the idols. Sdta said: — " I shall now tell you about the persons who should consecrate and worship the idols." — 1. jJj[ow, in brief, about the qualifications of the Sthftpaka (who places the idol). The Sthapaka or AcliArya should be well-vorsod in the Vedas, PurSnas, SSinkhya, free from avarice, born in a country abounding with black deer, handsome, of full limbs, of clean habits, free from hypocrisy, making no difference between friend and foe, having equal devotion for iva, Vi§nu and Brahmfi, accomplished in Logic, having no vices, belong- ing to a good Kuli'n family and versed in the building science or Vftstu astrd. The Murtipa Brahmanas should conseci'ato the images according to the prescribed rites. Thirty-two, 10 or 8 persons should be employed for consecration. These three distinctions indicate as superior, middling, and ordinary. There should be great I'ejoicings at the time of consecrating the idols, which should first be taken to the bathing mandapa and washed with Panchgavya, Pahehakasaya, earth, ash, and water while reciting the four Vedic mantras, viz., (1) Samndra jyetha etc., (2) Apodivya, (3) Yastlqi- r&j4 (4) Apohi|thS,. Then the idol should be purified with Panchagavya and other three substances and then bathed; it should then be adored with sandal and incense after which it should be covered with two pieces of cloth by reciting " Abhi Vastre; then after reciting the mantra " Uttitha BrShmanaspate" the idols should be placed in stauding posture. By reciting the two mantrams " Amuraja and rathetistha, " they should be placed in the chariot and conducted into the temple. — 2-12. Later on it should bo placed flat on a bed after strewing Kuifa grass and then by turning the face to tlie east flowers should bo strewn and at the head of the idol should bo placed a vase full of water, with gold also and then the imago should be covered with a piece of silk cloth after reciting the mantra " Apodeve aposmfina mfitarapi" or the silk cloth may be put upon the head of the idol. The Deva is then to be bathed with honey, ghee, mustard and then worshipped with the mantras " Apy4sva" and " Yate rudra iva " and with incense and flowers also. — 13-17, By reciting " Bftrbaspataye " mantra a white thread should be tied round the wrist of the idol,) which should then be covered with various kinds of fine clothes; and umbrella, chamara, mirror, awning with flowers, should be placed close by as well as jewels, various kinds of medicinal herbs, utensils, bed, seats. All these should be placed after reciting Ihe mantra " Abhi twfl. Iura " and then gradually make offerings of milk, honey, clarified butter, other eatables, rice cooked in sugar and milk. Then after reciting the mantra " tryamvakam yajmahe " a number of Valia (sacrifices) are to be offered in all directions and then the image is to be installed. Then four gate keepers should be placed at the gates; and the Brahman priest Bahvriclia is to recite in low voice Srisukta, P4chamSna Sfikta, auspicious Soma ukta, antikadhyaya, IndraSfikta and Rakgoghna Sfikta (facing towards the east.) — 18-25. The learned Adharyu seated to the south should recite Raudra Puru§asflkta, lokadhyaya ukriya and Mandaladhfiya. — 26. The Chhandoga Brahmanas sitting in the west should recite Vama* devya, VrihatsAma, JycftthasAma, Rathantara, Purusasfikta, Rudra> sfikta withSixntika and Bharunda Sama. And in the north, the Atharvans should recite Nilaraudra, AparajitA, Saptasfikta and RudrasfiktaAntikA- dhyAya — 27-29. Towards the head of the idol the priest who consecrates it, should perform H6raa ceremony with Vyarhiti and Santik and Pau§tik mantras. — 30. The wood of PalAila, Udurabara, Asvattha, ApAmArga and Sami should be used as sacrificial fuel in the Homa ceremony and a thousand offer- ings should be made, taking at each time a stick and every time the feet of the image should be touched and when the thousand offerings are over the navel, chest and head should be similarly touched. Afterwards the four priests officiating at the consecration ceremony should perform Homa ceremony over the Kunda (pit) with a girdle and a Yoni measuring one hand with the gi'eatest care. Next a Youi is to bo made on it one cubit long and resembling the lips of an elephant. It should have a hole and be ex- tended and ornamented on both sides with beautiful ornamental workman- ship. This Yoni is to be 4 fingers higher than the level of the sacrificial hollow (Kupda.) This part should be square and be made to look beautiful. At a distance of thirteen A'ngulas from the foundation of the Vedi (altar), nine other Kundas are to be similarly made. — 31-36. Then the priests shoidd perform Achman and with a calm mind perform Homa ceremonies by reciting the mantras sacred to Agni in the East and Indra and the other LokapAlas in the South. Afterwards rites to propitiate the several Devas should be performed. — 37. Afterwards the sacrificial offerings should be made to the presiding Deity of the idol. (Earth) VasudhA, VasuretA (Agni), YajamAna, Sfirya, Jala, VAyu, ChandramA, AkSda are the eight Devas to be remembered in the Kunda. — 38-39. Prithvl is protected by Sarva MahAdeva, Agni by Paiupati, Yaja- mAna by Ugra, Aditya by Rudra, Jala by Bhava, VAyu by IdAna, Chandra- mA by MahAdeva, AkAda by Bhima Murti. In this way at the time of Tm UaTSYA PtJRlSA% i. i..■ n —. ■ i<hii»ii»0 HW iii 1 1 w i Wtf l the conseration of any idol these eight are the lidrtipas, «.«•, proteetora of the component parts of the idol.*-43. Htana ceremonies should be performed according to one's means by reciting the prescribed Vedic mantra and a vase (Antighafa) should be placed in each Kunda.->-43. PdrnHhuti should be offered after 100 or 1,000 Homas. These offer- ings are to be poured on the Pfira Kumbha (jar filled with water The base, middle and head of tiie Devatft are to be sprinkled with water, also the several Devas there are to be bathed also with the water frequently. At eh prahara incense, sandal, etc., should be offered and Homas (libations of ghee) should be offered and the deovtee should repeatedly make gifts (offer sacrificial fees) to the priests. — 44-47. The priests should be given white garments, golden ear-rings, girdle, rings, etc., as well as a bedstead with all the necessary things. As long as they officiate, they should be provided with food. — 48-49. Offerings should be made to the Bhfitas in all the three parts of the day. The Brfihmans should be fed first and afterwards the members of all the castes are to be fed. — 50. In course of the night festivities should be observed. Dancing, singing should be performed. Till Chaturthl Karnia Bnhmanas should be fed. AdhivSsa should be observed for 3, 5, 7 or 1 nights. On some occa- sions Adhivftsa may be observed at once. The Adhivftsa ceremony performed on such occasions gives the benefit of having performed all the sacrifices. — 51-52. Here ends the 265th Chapter of Matsya Purdnam on Adhivdsana

हिन्दी अर्थ

पण्यां तिथिमथासाद्य कृत्वा ब्राह्मणवाचनम्। दिन पुण्याहवाचन करके पूर्वकथित तुलापुरुष-दानके ऋत्विङ्म नाछा २ आच्छादन आदिका प्रबन्ध करे तथा उसी प्रकार

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ViJhise. ■*' CHAPTER CCLXVI, Sfita said: — After performing the Adhiviisa ceremony of the Devas the dimensions of the Lingarn are to be determined in proportion to those of the temple. It is to be sprinkled with clean water and flowers after uttering mantras over them and a string should be spread in front of the door to the side and N. E. should be determined, for the Devas adore the Deva of the North-eastern corner. — 1-3. The idol of Siva when located facing the North, gives long life, health, prosperity. Other directions are not auspicious and bring ill-luck. — 4. The Kfirma-ild should be put under the Lingarn; above the Kfirma* dilfi should be placed theBrahmadila and above it the idol iva mentioned before which should be bathed with Paiichagavya. The mantras prescriljed for the Divine worship should be recited and then the idol should be taken to the pedestal by reciting the mantra " Uttitha-Brahmapa." Then water should be offered and afterwards Madhuparka. After one muhfirta one should place precious stones, viz,, pearls, Vaidfirya, crystal lapis laeuli, sapphire, according to one's means, in the directions, according to the presoribed rites. — 5-10. OEAPTER OCLXVl. Afterwards yellow orpiment, lilavajra, soot, yellow clay, lead, red chalk, wheat, barley, sesamum, mflnga, NivAra, SamA, mustard, Vrih!, rice, sandal, red sandal wood, aguru, an j ana, TJjJira khas, Vai§mavt, Sahadevt, Lakana, should be placed after rejyeating their Devas and Oip, in all the directions. Then after reciting the name of Svarga and the prescribed mantras conjointly with the sacred Orp, all sorts of seeds, metals, jewels, gold, Padamaruga, mercury, lotus Padmdka, and the images of turtle ox and earth should bo placed duly in all the directions commencing from the east. In the consecration of Brahma-rfila, gold, coral, copper boll metal, brass, silver, nice flowers, iron, and harital should be placed in due order. T[ all these are not available then only gold and yellow orpiment should he put and in the place of seeds and herbs sahadev! or barley should be substituted. — 11-18. The following are the Nyasa mantras for the consecration of the Lokapfilas,: — The most valiant Indra is the Lord of the Devas. Ha is armed with a tliunderbolt and is always illumined by His fire. I salute Him every day. Agni is red, is the emblem of all the Devas, conjoint with Hashes, has smoke for His banner, unbearable to all, I salute Him, the presiding Person in the fire. — 19-21. Salutations always to Dharmaraja who is shining like the blue lotus, adorned with a coronet and sceptre. He is the witness of all actions, and righteousness. Salutations always to Niritti who is black in appearance, the Lord of all the Raksasas, armed with a sword and endowed with glory.— 22-23. Salutations always to Varuna who is white in appearance, the image of Visuu, the Lord of waters, armed with a noose, having sturdy arms. Salutations to Vayii who diffuses all the aromas, has a banner in His hand. I salute ChandramA, who is fair, simple, presiding over all hbs, the Lord of all the stars and planets. My salutations to IjJana Purusa is white, the master of all the lores, armed witli a trident and of three eyes. I always salute Lord Bralima born of a lotus, with four faces, dressed in the garment of the Vedas, the Lord of sacrifices. My salutations to Visnu of infinite form who holds the whole universe, and who holds this earth as if she were a flower. At the time of sacrifices and of making gifts these mantras should be recited and the mantras should be prefixed with the sacred Om. They are the givers of prosperity and progeny. After finishing the Nj'fisa with these mantras the consecrated idols should be rubbed with clarified butter and then they should be dressed in white cloths and devoutfully worshipped.— •4-32. Then raising the Deva with the mantra " DhruvA Dyau," it should be placed on the desired lvabhra, fully ornamented. Then placing one's hand on the head of the Deva, one should recite Soma and Rudra SQktas. At that time one should make himself Divine like by placing himself under the influence of omasukta or Riidrasfikta mantras and should then meditate on the Deva according to His form. — 33-34. He should say: I consecrate Lord Visnu the holder of conch and who has the lustre of dtasi flower after making myself Divine. — 35. THE MAT8YA PUUANAM. I conspcralo t\i6 llircc pycil 'iva riding ou a bull, adorned witb a crescent, having ten hands, and the inaslcv ot the atlondanle. — 36. T consecrate Lord Brahma born from the Lotus prayed by the seers, having four faces, plaited hair, and mighty arms.— 37. I consecrate Iho I.ord Jsun having thousand rays, peaceful in appearance, surrounded by nymphs, ha\ iug a lotus in llis hand. — 38. In consecrating iva the mantras sacred to Him, the Dova mantra and Rudra Mantra shordd be recited; and similarly in the consecration of Visnu mantras sacred to Him, the Vaisnava and Brahma mantras should ' be recited. — 30. In the consecration of tlie Sun, the mantras sacred to the Sun should be recitud; and similarly in the consecration of the, other Devas mantras sacred to them shonld he iccilcd, fur one gets everlasting benefits by consecrating tlie Divine idols by reciting the \ edic mantras of the respec- tive Devas.— 40. The Deva consecrated in a temple should be looked npoi. as the chief God and other images idaced close by should be treated as secondary Deities. Tliey are also to be worshipped. — 41. All rouml ]\Iahadcva should bo Icoatofl the attendants Nandi bull, Mabakiila, Bhringi, liiti, (Uiha, the (huldess iMrvati, Gancfia, Visnu, Brahma, Itudra, Iiidra, Jayanta, liukaiv.lu, nymphs, Gandharvas, and Guhyakas. — 42-13, The meditation of tlu* particular Deity should bo made ou the spot where His image is hiratcil and the Lord Siva bliould bo invoked wdth the mantra inontioued beiow: -i 1. invoke Lord fiva in wlios- fliari''t are yLed iion«, dduoris, serpents, Beers, LolcaprdaSj Sv.oniivm lika, jiMendaiils. latarn, Soma, Visnu, BralimA, NAga, 'iffaka, (uindltaiv.i, and ii;o oiiicr cfdcstial inhabitants. I invoke Him with Hi.s (Vn-u-t and attendants, l/ud! be gracious enough to come. I saluti' you. Le ].]<.;,('d to aeco])t my Avursh ip. —-45-48. 0 Bliagavau! Rudra! kimdiy /rrant my Awdfan'. (> Bhava! jou are the eternal Puj-usa: n 'cv-pt si.y wor-liiji. I.-aluie ymt. t) Bliagavan! welcome to you! t) Soma! L.c plrarv'd i > aec'e|>t along with your attendants and relations this mantra imi died Pmlya, Vrghya, Achmaniya and Asana. I salute you." — 41). Afterwards Vedic liymij-, shfHil 1!>.* recited for a long time and then the idol of fiA'a Kliouid lie baliied in curds, milk, clarilied butter, Avater, sugar, honey, flower;-', arid ineeme along Avith sweet music. Then Lord i\ua shouUl be doAoutfuliy Avor.sbii)peil and the following mantras should be recited; — 5b-5L " Yajclgraloduraj muda," ' vinidajfiyata, Sahasrasi?\sa pnrusa, abhit- vauranonuina pnrusaevedam, lri)>riduidh\ii,' \ encdaiiialihutama, &c., natvS vinanya." "J'hesc mantras should l)o constantly repeated in the installation ceremonies, and then tlie middle, tlio l)ase and the itoad of the idol should be touclied four times with Avatcr. After the idol has been duly consecrated, the devotee shotild give with due respect dresses and orna- ments to the officiating priest, Murtipa, Achurya, — 52-53. GBAPTER CCLXVII. Then the blind, the poor, tho miser, etc., assembled should be dismissed with clothings, ornaments, etc.. At the time of adhivAsa the installed JJeva should be rubbed with honey, the first day, with turmeric and mustard the second day, with sandal and barley on the third day. — 54-55. With red arsenic and Priyangii (a kind of creeper, long flapper) ou the fourth day. By performing these ceremonies, one gets x)rosperity, happiness and health, and the diseases are all cured. The idols should be rubbed with krisnaujan and sesamum ou the 5th day and with clarified butter, sandal, lotus-dust, saffron on tho Gth day, and gorochana, agurnu flowers on tho 7th day. — 50-58. These things should ho used all at one time when the period of adhivusa is instantaneous. The image once installed and fixed should not be removed again from the spot; for it is a sin to do so. The holes should be fillcil in with sand, lime, etc., Tho Lokapala in whose direction tho image leans should be appeased and the followi)ag offerings should be made, vis: — 5!1-01. Ornaments should bo offered to Indra; and gold to Agnt; buffalo to Bharmanija; goat and wealth to Nairita-Baksasa; — 02. Pearls and mother of pearl to Vanina; brass and cloth to VSyu; cow to ChandramA,; bull and silver to liva. — 03-G4. I'lic Lokaptilas towards whom tho iilol is drawn, should bo appeased with Sflnti. And if tho prescribed worsliip be not performed under such circumstances tliere is always a fear of destruction of the family; so tho chinks round the i<lol should be well filled in wdth sand, in order to make it fixed and immovable. — 05. I'ostivitics slionld bo held for 3, 5, 7 or 10 days at the time of the consecration of the itlol when grain, cloth, etc., should be freely distributed. The Kirtau (singing the name of Hari), reciting lluiuayaifa,' Kathakatd and other meetings should bo performed. — GG. At the end of the fourth day, one should perform the Chaturtht- karma after having his bath and gifts should be made accordingly. — G7. 1 have explained to you tho ceremonials of consecration that drive away all ills as described by the learned and performed by the Vidyadharas and Devas. — GS. Here ends the two hundred and sixtij-sixth chapter of the Matsya Puranam on installing an image, etc. Siita said: — " I shall now tell you briefly how an image is installed and the best way of offering Arghya. — 1. Ai'gliya consists in tho offering of eight things, vis., of curds, uncooked rice, milk, DurvA-grass, honey, barley and musthrd (Siddhdrathak). Fruits should also bo offered. Tho earth of the stable, elephant yard, chariot house, anthill, earth dug out by a wild boar, that of TUB MATS7A PURABAM. a sacrificial hollow, o£ the cowshed and of the beds of the sacred rivers like the Ganges, etc., should be placed in the jar (kumbha) by reciting the mantra " Udhrit&si, etc., '' and afterwards the jars should bo filled with water by reciting the mantras " a luoclevi, etc." and "Apohithil, etc." —2-4. Cow's urine should be placed after reciting ibe sacred Gilyatrf, cowdung by reciting " GandhadvarA,," milk after reciting "Apyuyasva," curds by reciting " l).adbikravna," clarified butter after reciting " Tejost, etc.," water a.fter reciting " Tad Devasya—tva etc." All these are mixed and then Kuifa is thrown therein. Thus ranchagavya is prepared. The idol should bo bathed with this Pauchagavj'a of the jar thus filled in. — 5-6. Afterwards they should be bathed with curds, and then with water repeating the mantra " JJevasya tviim " and then again witli the Dadhi Kravn, etc., with the juice of fruits by reciting the mantra " Agua- Syahi," and then water should bo sprinkled with Kiisfa grass after reciting the mantra " Devasyatva," and then again with perfumed wate • after reciting the sacred Gayatri. Then the idol of Lord iva should be bathed with 1000, 500, 12.3, 6-1, 32, 16, 8 or only with 4 jars [of water]. Those jars should be made of gold, silver, cojiper, brass, bell-metal or of earth if one oauuot afford the more expensive ones. The following medicinal herbs slioidd be mixed with the water in the jar, viz. — (1).Saha- devi, (2; VachA, (3) VyAghri, (4) Vala, i3) Ativala, (6) iSaiukliyapuspi, (7) Simhi tSj Suvarchaht. Thc-se eight arc necessary in the Mahasuana. The powder of barley, Nivara, sesaimmi, Syainaka, S:ili-riee, Priyangu, Vribi, should be rubbed on the idol before bathing it. — 7-16. The following substances viz. — Svaslika, Padinaka, ankha, Svetapad- ma, Kamala, rivatsa, Darpaua, and Nandyavarta and cowdung, auspicious earth, five colours, etc., live colonred i)t)wdor8, Dtirva grass and black Sesamum should* be used in NirAjana ceretuony after which should be offered water for rinsing the mouth ami then Ganges water should bo offered. Then two pieces of dress should be j)ut on after reciting the following mantra: — 17-20. " Be gracious enough to put on the clothes of variegated colours woven with Deva sutra and conjoint with sacrifice and gifts. These are very nice. Accept them." — 21. Afterwards taking kua grass in the liand camphor sliould be offered mixed with saffron, when tlie following mantra should be recited, viz.: — " Deva! J do nut know j'our bodj'and form ami your luovemeuts, bo graci- ous enough to accept this iiiceji.so offered by me." — 22-23. Then 40 lights should he lit up and offered after circumainbulation, by reciting the following mantra; — " Yon are the light of the sun and the moon. You are the flash of lightning and fire. You are the light of all. Be gracious enough to accept the light offered by me." Then incense should be offered by reciting the following mantra, viz.: — 24-25. " Deva! bo pleased to accept this incense made of herbs and choice ingredients full of delicious odour." — 26. CnAPTEIi GCLXVIII. 325 Then after reciting the mantra " Mah4bhfls4ya te namah,*' ornaments should be put on. Thus after keeping up rejoicings for seven nights, the devotee sliould get himself sprinkled with the remainder of the Abhi§eka water. — 27-28. Tlie sprinkling should be performed out of the water of 8, 4, 2, or 1 jar or from Paficliaratna jar wrapped up in a white piece of cloth after reciting tlie mantra " Devasyatva.** The other mantras of the occasion have been mentioned in Atliarvana mantra of Navagraha-sacrifice which might also bo recited. Afterwards he should bathe, put on white clothes and worship the idols and give to the oiliciating priest gifts of money, orna- ments, dresses witli groat devotion; and should send all the utensils employed in the snorilice, marulapa, &c., to the house of the priest for the Devas are satisfied by the satisfaction of the Guru. — 29-32. 'J'lie consecratif)n of an idol should not be performed by men of angry disposition, hypocrites, Li/igis who put on some peculiar garb, &c. It should always be performed by a virtuous householder who is well accomplished in the Vedas and is a Brahniana. — 33. lie who discarding a man versed in the Vedas gets a hypocrite to officiate at the consecration ceremony, surely brings ruination on his house- liold or an evil spirit gets hold of the temple and no one worships the idol thus consecrated. But wliore Brahmanas officiate there is always pros- perity in that house ami the idol thus consecrated is worshipped for a very long time to come. — 34-33. Here ends the 2(j7th chapter of the Matsya Purdnam on the bathing of the idoL The Risifl said: — Suta! of what dimensions and how should the temples be made by those eager for prosperity? Kindly describe in detail their measurements and characteristics. — 1.

हिन्दी अर्थ

तुलापुरुषवत् कुर्याल्लोकेशावाहनं बुधः। लोकपालोंका आवाहन करे। कल्पलता-दानके लिये चामीकरमयीः कुर्याद् दश कल्पलताः समाः॥ ३ सुवर्णनिर्मित समान परिमाणकी दस कल्पलताएँ बनवाये, लोकपालानुकारिण्य: कर्तव्यास्तासु देवता: ब्राह्मीमनन्तशक्तिं च लवणस्योपरि न्यसेत्। अधस्ताल्लतयोर्मध्ये पद्मशङ्खकरे शुभे

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Suta replied: — The one well versed iu the an and the science of housebuilding should first examine and select a site. — 2. Afterwards propitiatory rites as prescribed should bo performed to appease the Vastu Deity and sacrificial oblations should be offered. Such rites and preliminary propitiation of the Vastu Deity slioidd be performed at the time of repairing a temple, laying out a garden, or a door entering a new building, and erecting a now building. As stated before in previous chapters Vastu mandalain of 81 squares should be drawn in the middle of Vustu and then a sacrificial pit (kiinda) measuring one liand and having three girdles should be made. Wood of milky trees should be employed as sacrificial fuel and lloma ceremony and libations of black sesamum and barley should be offered mixed with chips of Butea frondosa, catcheu, honey and woodapplo. At the end of the lloma ceremony, valis (offerings) are to be given with five vilva (Bael) twigs or the seeds thereof along with other eatables. Afterwards other sacrificial offerings should be made, viz. — clarified butter and grain should be offered to Agui in the N-E., boiled 'TUB ilATBYA VVBA'UAU. rice and fruits with clarified butter to Parjanya, yellow flag, ground corn and turtle to Jaya, Paucharatna (five jewels), ground corn and bolt to Indra; smoke colour awning and barley-meal to the Surya. — 3-11. Clarified butter and wheat to Siitya, fish to Bhrisa, fried cakes to Antariksa, barley meal to Vayu, fried rice lo Pilsa, gram to Vitatha, honey and grain to Grihaksata, powered meals to Yama, incense and food to the Gandharvas, green leaves to Bliringaraja, barley to Mfiga, rice and pulse boiled together to the manes, Dantakastha and powdered grain, and flowers to Sugriva, golden coloured cakes and wine to Asura 12-10. Pdyasa to Puspadanta, lotus with Kusastamba to Varuna, rice and clarifield butter to tJosa, barley to Pa[)a-yaksaina, balls of clarified butter to Roga, fruits and flowers to NAga; — 17. Clarified butter to Mukhya, clarified butter and milk to Soma, cooked mfinga to BhallAla; — Iri. Powdered rice to Bhaga, friec] cakes stufTod with powdered grain to Aditi, fried cakes to Dili. All these olTcrings should be made outside the Mandal. — 19. Milk should bo offi'rod to Yama, curds to Apavatsa, balls of sweet, chillies and Jvusx to SAvifra; — Fried cakes of flour and re<i sugar lo SiivilA, (darlfi(*d butter aiici sandal to Jaya, red sandal and lieo cooked in milk and sugar to Vivaa- vau; — 21. Yellow orpiii)e]it, rice, elaiilied butter lo Indra; tdarilied butter and rice to ilitra; plaiji rice and jAce cooked in milk and sugar to Riidra; 22. Cooked and raw meat lo lAja yakimo moat and pumpkin to Prithvidhara; — 23, Clarificfl butter and sugar in AiyamA, lincliagavya, sesainum, rice, and other victuals to BralunA, The Devas resivling in Vastu thus vor- shipped gdve peace and prtJ-peiity. — 2U2o. Gold is t<) bo given to all and a milch cow and gold should bo given to BiahinA in llio riamo of ail tlu -o Doilies. Now liear about the offerings that (Higdjt to be juado to the k;dv';iasis, Flesb, rice, ehaifical Ijiittcr, lotus, bh.od, and tlu'se should bo offered to Chavaki in llie N.-E., llcsh, rice, bIo(,d, turmeric and cooked grain Bhouhl be given to Vidai i in the S.-M; - 27*28. Curds, rice, blorK], (*hips bones should be given to Pflfana along with her liaksasa; fish, wine, rice cooked in luilk and sugar to IVipa in the N.-W. and all round. At every sacrificial offeriiig one should mention his name and use the sacred expression ( )in. Afterwards tlio devotee should bathe in the water mixed wdth lierbs.— 29-31. Tlie Bralimanas who come to Ujc Imusc sliould ho well lionoured and in such a way VdsLu should be worshipped. — 32. At the time of starting the building of palaces, temples, gardens and entering newly laid cities and houses, festivities should be hold, OEAPTBR GOLKIX. dancing should be given, music should be played and Raksoghana and Pdvam&na Sdktas should be recited by the Br&hmanas. — 33-34. One who observes these ceremonies in his liouse and temples every year never gets any calamity, nor does he get any serious illness and hia brethren and riches do not perish. He lives for a hundred years and w- maiuB in heaven for a kalpa after death. — 35-3G. Here ends the two hundred and sixty-eighth chapter in Matsya Purdnam on propitiating the Vd&tu Deity. CIIAri'ER CCLXIX. Sfita said: —After thus making sacrificial offerings to Vdstu the site of tlio temple should bo divided into 16 parts. In the centre, the Clarbha consisting of 4 parts should be thought of and this again is to be divided into 12 parts and a half. A wise man should then plan the door- ways on tho four sides of the temple. — 1-2. The depth of tho foundations should be one-fourth of the room and the dome (or top) should be double the height of that of the foundations. The height of the passage for circumambulation shoidd be a quarter of that of the dome and in front of tlie two Garbha Sutras, tlie Mandapa should be deter- mined; and in one third part of the Hapdapa, Bhadrasan (one's house) is to be built. After dividing the Garblia Hana into five parts, one part is to be taken and in that tlie eastern doorway (Prrikgrlva) is to be de- signed; then the front Mancjapa of the Garblia Sutra is to be located. Those are the ordinary characteristics of the temple. Kow other charac- teristics are being mentioned with reference to the measurement of the Lingam. — 3-7. The pedestal should bo symmetrical to the size of the Phallus. In half of the pedestal, the foundation is to be laid; tho heiglit should be in accordance with tho height of tho outer foundations. The height of the temple top should bo twice that of tho foundations and the (height of the) circumambulating passage a quarter of that of the top, the front Mandapa should be as high as tho passage for circumambulation, and the entrance to the IMaridapa may be half of its height. The corners of the door-way should be made projecting outside the temple and on the wall above it should be made the maujart (the top-most part) and in half of it should be made the ukanSsA (looking like tho aquiline nose) and above it should bo made a quadrangular spot in the dome and above it the top of the dome. — 8-14. Now another set of measurements with reference to Garbhamana. The Vastu Garbha should bo divided into 9 parts and the phallus should be located in the centre; the side of the pedestal is to comprise eight pfidas and should bo artistically finished. The width of the wall should be of eight pddas aud the height live times that. The top shoidd be twice the height of the walls, which should be divided in two parts and £$ukan&sa should be made in one of them and a quadrangular spot (Vedika) in the third part of it.— 15-18. The Amalajiara Kantha (top-most part) sliould be made in the 4th part and the projecting parts (Kapftla) should be made twice the length; it should be decorated with floral designs. Such is the plan of the 3rd kind of temple. The other characteristics of the temple are now being mentioned. — 19-20. SOta said Twice born! Now hear about the dinionsions of the other kind of temples. Divide the place whore the image is to located into 3 parts; and in the outer portion of tfio above dimen /ions the Rathafiga is to be designed; and tlic Neini is to bo one-fourth wide and the temple (or buildings) to be built all around. Tlie Uarbha i.s to bo made twice the size of the Nemi. The walls are to bo of the dimensions of Garbha intinas. And the lop sliouUl bo twice the height of the walls and in the 5th part of the teni]>lo a door-way slionld b; made. Now about the outlet. In the 3rd part of the louiid walls tlu, Sus a (hole) is to made. In- some particular cases in the liftli part rn\kgrivit is to U. loi'uU 1. In the fifth part at the Kanianiula the two Ihakgrivas arc to be located. And golden pieces should be put at the base of the door. Tlie (enipii.j are of three sorts, Jyestha, Ma<lhya (middling* aiul Kanis(;.ha (small) according to the dillereiicos between the <i'/.es of the temples and Juingams. Now hear the names of the different kinds of temples. - 1-27. They arc: — 'bho Mem, Mandara, Kai];\sa, Kumbha, Sirnha, Mriga, Vimruia, Clilianduka, CMiaturasra, AstAsra, SoduJsAsra, Vartula, Sarvabhad- raka, Simhasya, Nandana, Nandivardhamika, Ifainsa, Vrisa, Suvarnerfa, Padmaka and Samudgaka. Now h('ar about llieir descriptions: — 28-30. A temiflo with hundreds of toj)s, liaving four doors, 10 flats, lofty, imposing and beautiful looking is called Mem. —31. A temple with 12 flats (Pihumikas) is ]\landara; with 9 flats is Kaihisa; one with several toi>s and doors is called Viiuana and Chbandaka. One that lias 8 flats, (u- 7 flats is Naudivardhana; one with several tops is Nandaiia, one wiili 10 petals (or corners) and various tops and 5 flats and with (Jhitrairda is Sai vatoliluidra. One with many faces is Balabhichliaudaka; one like a bull and void of petals is Mandala. — 32-35. One with the a]'>peftrauf'e of Sirnha and having figures of lions is the Siniha. One wuth tlie apjearanco of an elephant is called Oaja. One with!) flats and of tl:o apjjoarancc of a jiitcher is known as the Kumbhaka. One w-iili.10 petals all round ornamented with Pan- chdndakas is called Samudgaka, and it lias tw'o ChandrafiAIas measuring two flats on either side and two flats; such is also ladmaka. One with 16 petals and nice tops is called Sodasiasra. Its height is three flats. — 36-39. One adorned with Cliandrafirda and big Pnlggriva is called Mrigaraja; one with many Cljandrarfalas is Gaja. The Garuda class is superior to Gfiharaja; its height is seven Hats, and it has three Chandra- sSdlas; outside this there are 8-0 flats. — 40-43. Another class of Garuda Prasada is 10 flats higli, sixteen petalled, and has two flats in addition to those mentioned before. Grikrikijaka Pras&da is like Padma. Panchfindaka has two flats and 40 hands square. OEAPTEB CGLXX. ARt&sra and Chaturasra are octagonal and quarto in shape respectively. The one resembling a crane in appearance is called Harpsa. Vrisa has one_ flat, one top of 10 hands and round from all sides. It yields all desires.— -44-45. The other ones like those mentioned above are like Siqihasya having Chandratfidas. All these are made of bricks, wood or stone, and flags and buntings should be put on to them. — 40. Meru is 50 hands in extent. Mandara is 45 hands in measurement.— 47. Kailasa is 44 hands, Vimanaka is 34 hands, Nandivardhana is 32 hands, Nandana is of 30 liands, and Sarvatobhadra is of 20 hands cir- cular and having Padmakas. — 48. Ciaja, Siniha, Kunihlia and Valabhliichandaka are of 16 hands, and dear to the Devas; Kaihisa, j\IrigarAja, VimAnachandaka are 12 hands, Garuda is 8 hands, Ilamsa of 10 hands. — 49-51. All these temides if of these dimensions arc lucky. The hands of the Yaksas, Raksasas, and serpents, arc said to bo good and called MAtrika hands.— 52. It brings goorl lack to locate a big phallus.Jyestha I.inga in each of the 7 teini)le 3 such as the Morn, Ac. Alodium sized iihallus should be located in the 8 temples such as Sri-Yfik-saka, Ac., and small size phallus should be put in tlio 5 temples such as Ifaiiisa, Ac.— 53. In the Valabliichandaka temple the goddess with plaited hair and a coronet sliouhl bo located. She grants boons, fearlessness; she holds a rosary and a Kamandalu; she is fair and giver of auspicious things.— 54. The Goddess holding a goblet, adorned w-ith a red coronet, lotus and goad along with Lord iva should ahvays be wwshipped in the PrAsAda named C<{ilia. — 55. The other kinds of the images of (loddes-s should ho placed in a forest and w'orshipped there. Ganea the son of Garni should be located in Valabhichhaudaka temple and is auspicious. — 50. Here ends the iico-hundrcd and sixty-ninth chapter of the Matsya Purdnam on the dimensions, etc., of temples. Sdta said: — "I shall now relate to you the characteristics of the various Manejapas (halls attached to tho temple) in accordance with the dimensions of the temples. — 1. Tho Manejapas are of three kinds; viz.: — uttama, madhj'auia and kanifha. — 2. Their names are: — (1) Puspaka, (2) Pu§pabhadra, (3) Suvrata, (4) Amritauaudana, (5) Kaualya, (6) Budhisankirna, (7) Gajabhadra, (8) Jay&- vaha, (9) rivatsa, (10) Vijaya, (11) Vastu-kirti, (12) rutitnjaya, (13) TBE UAT8TA WBJtEAU, yajfiablmdra, (14) Viiala, (10) Siuflila, (16) Satrumardana, (17) Bh&ga- paocba, (18) Nandana, (19) Manava, (20) Manabliadraka, (21)Sugrlva, (22) Harita, (23) KanukOra, (24) atardbika, (25) Sitpba, (26) lyAma, and (27) Subbadra. Thus twenty-seven classes of Manclapas are named. —3-6. Now hear their characteristics. A Mandapa willi ()4 pillars is Ihipaka, one with 62 pillars is Puspabluulrn, one with 60 Pinal's isSuvrata, one wdth 58 pillars is Aiuritamanthaua, one with 56 pillars is Kauialya, one with 54 pillars is Biulhisaipliirna, one with 52 pillars is llajalhailra, one with 50 Pinal'S is Jaj'Avaha, one with 43 iiiilars is fcrivatsa, one with 4(> jiillars is Vijaya, one with 44 i)inai's is V:\stiikirti, one with 12 jiillars is I'ulinjaya, one with 40 pillars is Yajiialjliadra, one with 38 pillars is Visjdlaka, one with 36 pillars is SuiUista, one with 31 pillars is atnnnajnlaua, one with 32 pillars is nhagapai'cha, one with 30 pillars is Nandaua, one with 28 pillars is Manava, one with 26 pillars is Manahliatlni, one witli 24 pillars is Sugriva, one with 22 piillars is llarita, one with 20 pillars is Karpikara, one with 18 pillars is atardhika, one with 10 pillars is Siinha, one with 14 pillars is Jyumabhadra, one with 12 pillars is Subbadra. — 7-14. Now the plan of the Mandapah: — Tlu'y shonlil bo made triangular, circular, octagonal or with K't sides or they are s<juare. Tliey promote kingdoms, victory, longevity, sons, wife and nourislunont i'e.spectively. » Temples of other shape than these arc inauspicious. — 15-17. In the centre of the hall shoidd be made the doorway measured ))y sixty-four iVidas (feet). The lieiglit of the temple slu)ui(l be twice its breadth, the plinth should be one-third l)jo breadth and llie Garbha ■ijjsidej should bo half the breadth, and walls should be made all round. Taking one-fourth of the (iarbha as ihe unit, three times of this will be the.Syata (breadth), twice will be the v. idih of the ejitrance and it will bo built of Udumbara wood. The two Jsalvhhs bhoalf-l be 11 quarter ol the width of tlie door. There shcjuld be 'h o, 7 or tiiiio bVikhTts wliich will make up the door. The doors are divided into three cla-ses, Kauistlju, iJadbyama, aud Jyestha.— 18*21. The principal doorway is tt» b<' 1 10 Afl.Luda hi.qli; other inediuin and good doors are i:'() and lin.e.f'rs high. A (hior IriO lingers in height is tlie best for ventilathni, IKb lid, 100, 90, and 80 lingers arc the otJjer prescribed heights of doors. Dotin' of other buigh Is than these are not good. There should bo no (d>s( ruction in front of the doorway. It is to be carefully avoided in every case. — The obstruction caused by a tree, a corner, a curve, a pillar, a banner, a well, a wall and a svabljia are not goofl. — 21). Destruction, misery, banishment, starvation, ill luck, imprisonment, disease, poverty, quaiTcl, disunion and loss of wealth are caused by the obstruction of a dooj-way. Fruit trees to the cast and milky trees to the south of it are the best.— 27-'28. To the west should be made a cliarming pool of water full of lotus flowers, to the noilh shoidd be planted iialin trees and flowers.— 29. Round the Vdstu there should be flowing waters as well as still waters; this is a good thing; and close to the main temple should be made the pagodas of other Deities.— 30. _ To the south should be made the tapovana, to the north the house for MutrikAs, to the S.-E. should be the kitchen, to the S.-W. the temple of Ganerfa, to the west the resting place of Lakshmt, to the N. W. the platform of all the astcrisms, to the north the sacrificial place as well as the place for Nirmfilya; to the west the place for offerings Soma and other Devas, in front the place of {iva should be the place of Nandi, and lastly the place of Cupid. —.31-33.

हिन्दी अर्थ

पताकिनी च वायव्ये मृगस्था शर्करोपरि मौलिन्यो वरदास्तद्वत् कर्तव्या बालकान्विताः । शक्त्या पञ्जपलादूर्ध्वमासहस्त्रात् प्रकल्पयेत्

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And to the N.-E. should be the store of water and the resting place of Tjord Vi§nu in water. — 34. The temple should bo thus decorated with Kundas, Mandapas, flags, bells and buntijigs. One who thus makes a temple and carries on rejoicings there, gets everlasting riches, and is worshipped in heaven. Thus the consecration of temples, etc., are described according to the prescribed rites. — 35-30. Here ends the two hundred and sevehtieth chapter' of the Matsya Purdnam on temples, etc. The Risis said:-■() Suta, you have described to us the dynasty of Puru, along with the future kings in that dynasty. Now tell us about those kings who will be in the Solar (Silrya) dynasty. So also tellus here aboiit those illustrious kings in that Yadava family, who will exist in the Kali- yuga. And when those dynasties (Sflrya and Yiidava) will come to end, then, tell us briefly about tho.so pious kings who were kinsmen of these families and who will obtain the kingdom after them, in due order as far as possible. — 1-3. Sec Shta said: — Now, after this, T shall toll* you, of the high-souled IksvAkus. Post miahdbhdrata Aifi?vdkiis or Solar Dynasty. (1) Brihadbala's heir [was (2) Bnhatkpja, his heii'] was the heroic king (3) Urukaya. The son of Uruksaya was the famous (4) Vatsadroha (Vatsavyuba). — 4. [According to Mr. Pargiter, tbo verse ought to be: " Brihadbala's heir was the* warrior king Brihatk§aya his sou was Uruksaya.] (5) Prativyoma was after Vatsadroha. His son is (G) Divakara to whom in the Madhyadetfa, belongs the beautiful city of AyodhyA. — 5. • Note.— According to Yflyn, the reading is "who now rulos tho city of AyodhyH in Madhyadoa'a," showing that Diviikara was tho ruling prince, when this PurSna was recited. TEE MATSYA PUBAEAM. Divakara's (successor) will bo the illustrious (7) Sahadem, whose (successor) will bo (8) Dhruvdha, the high-minded. — 6. His (successor) will be the most lucky (0) Bhavya (Bhiinuratha or Bhfivyaratha.) And his son will be (10) Prattpdha. The son ol Pratlp&iJva will be even, (11) ISupratipa. — 7. (,12) Marudeva will be his (Supx-atipa'sj son, after whom was (13) Sunahsatra. After Suuak§atra will be (14) Kinnardiva, the harasser of his foes. — 8. After Kinnax'fusva will be the high-minded (15) Antarik$a. After Antariksa will bo (16) Susena, and (17) Sumitra, the conciuoror of his enemies (Amitrajit). — 9. — According to anoliu-r reading, Susona was tho son of Antariksa, wlioso.son was Snmitra-Amitrajit. Or, after, Antariksa will bo Suparna (Siiscna), and after him Amitrajit. (18) Brihadrdja will bo the son of Sumitra. Brihadruja's (son) will bo (.19) Virydvdn (Dharraavan). Again (20) Kritanjaya, by name, (will be) the virtuous (Dhurniika) sou of Yiryavan. — It). The son of Kritanjaya, will bo tho wise (21 ) Tlanejaya, (22) Sanjaya, the warrior king will come af tot Iianojaj-a. — 11. [Saujaya's sou be (23) Eakya. After fakya will bo the king (24) Ut'lbaudaiia, Tlic son of Sudbaiulana will be (L'a) vSnUlliArtlia, llif' eminent (26) PuhaJa or Tialiula will bo (lie s.m of SidtJLartha].— 12. After him will ho (-7) Prasenajit. Afior him will be (28) Kmdrala, After K«udraka will bo (2d) KnJaka. After.Kidaka is remembered (30) Snraiha,— IS, From Siiratha was born (31) Sumitra. lie will bo tho last king. These Aiksvakus have been deeiared, wl.o will rxist in tlio Kfiliyuga.~14. Ihesc will 1)0 in tho line of Li-ihadbala, they will he tho ghny of their famdy. Here the f jllowing genealogical verso is sung by ancient poets. — 15. J liis dynasty of tlic Tk'vaku will end with Sumitra. On reaching King Sumitra it will come to its rdo,o in the Kaliynga." — 10. Tliis is tluis the dyinis:ty o( Maim, even as doolarod before. Hereafter I will relate the Builiadratha dynasty* of ilagadha. — 17. Post-Mahahlidvafa Bnrhad ralhas. Listen about tho kings, lliose past, those present, and those to come in future, from (the stock of; Jarasandha (and) in the line of Sahadeva. — After (1) fahadeva was killed, wlien tlic great war of Bhdrata took place, (2) So7nddhi succeeded him as his heir, and became king in GirL vajra. — 19. . He reigned for fi fly-eight years, and then (3) Sriitalfiava in his lino roagned for sixty- four years. — 20. OEAPTER CGLXXI. (4) ApraUpi reigned for thirty-six years, and (5) Niramilra after reigning for forty-years went to heaven. — 21. Afterwards (6) Suraksa got the earth for fifty-six years, and (7) Brihatkarmd reigned for twenty-three years. — 22. (8) Send jit has just passed away after enjoying the earth for fifty years. iVotc.— Another reading according to the VAyu Pur&na is " Senajit is now enjoying the earth, the same number (23) of years.'* He will be succeeded by (9) Srutanjaya who will be for forty years. Afterwards (10) Vibhu will obtain the earth and will reign for twenty-eight years; and then (11) Snehi will rule the kingdom for fifty-eight plus six years (t.e. G4). — 23-24, The king (12) Ksema will enjoy the earth for twenty-eight years after whom the powerful (13) Anuvrata will reign for sixty-four years. — 25. (14) Sunetra will enjoy the earth for twenty-jive [another reading thirty-five] years. (15) Nirvriti will enjoy it for fifty-eight years. — 26. After that (IG) Trinetra will enjoy the kingdom for twenty-eight years. (17) Dyumatsena (Dridhasena) will bo for forUj-eight years. — 27. (18) Mahinctra will be resplendent for thirty-three years (19) Aehala or (Riicliala) will be king for ihivly-two years. — 28. (20) Ripiinjaya will obtain the earth for fifty-years and these 32 kings will be the future Brihadrathas. — 29. A'oit'.— The following throe lines are omitted in our text of the Matsya Purdna, but supplied by Mr. Pargitcr: — "Chalvariiu sat sama rajfi Snnetro bhoksyato tatah; fiatyajit prithvim rdja try asitirn bhoksyatc samah; Prapyacniam Visvajichchapi paiicha-vimsad bhavisyati." King Snnotra will next enjoy the kingdom for forty years. King Satyajit will enjoy (ho oartli for cighty-tlireo years, (eighty years.) And Visvsajit will obtain this earth and be king for twoiity-fivo years.-— 20A. A'otr.— Our reading is dvdtrimsattii nripd hyota. Anothar reading is "Sodas-aite nripa jneya bhavitaro nrilft-drathdli." And then the vcr.so w'ill mean these ' sixteen kings are to bo known as the futuro/l3rihadratha.s.** Thou there is further this line in the same manuscript Trayo-vims-adhikam te.sfim rajyam cha sata-saptakara.*' And it means, "and their kingdom will last soven-hundred twen ty- three j'cars." According to this reading the sixteen future Burhadratbas will reign for 723 years. Of course this includes Senajit also. Their kingdom will last full 1,000 years indeed. Then Balaka (son of) Pulaka will he the conqueror of Ksatriyas. — 30. But tho kings enumerated are 22 only. The reading of tho *Brahmdnda Piirdna is gqr " These 22 Kings." This is more accurate. Here ends the two hundred and seventy-first chapter on the genealogies of future Ikvakus ajid Brihadrathas. THE MAT87A EDBANAM. Pradyota or BtUaka Dynasty. Sflta said; — When Bfihadrathas and Vitihotras and Avantis have passed away, Palaka, after killing his master will instal his son (Pradyota or B&laka) as king. — 1. He will instal Balaka, born of Pulaka, in the very sight of the Katriyas (by assassinating his master, llipmijaya). That son of Pnlaka will subjugate the neighbouring kings by force and not by right, and will bo devoid of royal policy. — 2, That {Pnlaka), the best of men, will reign for 23 yeai's, (2) Pfilaka or Bdlaka will be king for 28 years (or 21 according to the Vayu). — 3. (3) King Vimlikaylpa will reign for.')3 years (50 according to Vayu) (4) and Sdryaka will be king for 21 years (2o), N andivnrdhana, his son, will be king for 30 years (20 years another reading). These five kings, after enjoying the earth, for 52 years (evidently a mistake for 155 or 152) will perish. — 4-5. Sisundku Dynasty. Then Smindka destroying all their glory will place his son in Benares and himself go to Girivraja. The King iidnaka will reign for » 40 years.— 6. His son Kdhaoania will obtain the earth for 2(1 years, K-icmadhai'ma will be king for 36 years. — 7. Kqcmajit will obtain the earth for 24 years, Vindhyasena will be king for 28 years. — 8. Kancdyana will be king for 0 years, his son, BhAmimitra will be king for 14 years. — 9. line., •.. Aj(Uamtru will b'3 king for 27 years, Varnsaka will be king for 24

हिन्दी अर्थ

नमो नमः पापविनाशिनीभ्यो ब्रह्माण्डलोके श्वरपालिनीभ्यः । अभिमतफलदे स नागलोके वसति पितामहवत्सराणि त्रिंशत् जो विविध प्रकारके पुष्पों और फलोंसे युक्त तथा विविध रेशमी वस्त्रोंसे विभूषित तथा विद्याधरं एवं पक्षियोंके जोड़ोंसे सुशोभित हों। उन्हें पुष्प चुननेका प्रयत्न करते हुए सिद्धों, फल खानेके लिये उत्सुक

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years. — 10. His son Uddsi will be king for 33 years, Nandivardhana will be king for 40 j'cars. — 11. MaMmndt will bo king for 43 years. These will be the kings in the Sib'unaka dynasty. — 12. Tho SI4una.kas will be kings for full 360 years, and the kings will bo low born Ksatriyas (Tv!jatral)andhu). — 13. above figures we get 821 only. Early Contemporary Dynasties. Contemporaneous with all these kings will ilourish'in Kaliyuga other kings also, and they will onduro an equal time. There will be 24 Iksvfiku kings, 27 Panchhlas, 24 kings of Kuiii and 28 Ilaihaya kings. — 14-15. Then there will be 32 Kalinga kings, 25 Asmaka, 36 Kurava, 28 Maithilo, 23 Surasenas, and 20 Vitahotra kings. All these kings will endure the same time and will be contemporaries. The Handaa. 422 B.O.— 322 B.O. Then, as an incarnation of Kali, will be born Mah4padma, a son of MahSnandi from a SOdra woman, and ho will be the exterminator of the Ksatriya kings. — 16-18. Afterwards all the kings will be of the Sddra origin. (That MahSpadma will be the sole monarch and a universal Emperor. He will reign for 88 years on this earth. He will exterminate all Ksatriyas through his ambition. Ills eight sons, beginning with Sukalpa, will be kings for 12 years. They will bo kings in succession to Mahpadma one after another. Kautilya will uproot all these sons, during the course of 12 years. Then the empire will pass on to the Mauryas, after being enjoyed by [Kautilya?) for a hundred years [or then Kautilya, after enjoying the earth for one hundred years, will go to heaven]. —19-22. The Mauryas. His son Satadhanva, will bo king for 6 years. His son Brihadratha will reign for 70 years. — 23. For 36 years Aioka will be the king. His grandson will then be the king for 70 years. — 24. His son Dasaratha will be the king for 8 years. His son Saptati will reign for 9 years (or his sou will be for 79 years). — 25. These are the ten Mauryas who will enjoy the earth for full 137 years, from whom she (the Earth) will pass to the Sungas. of that number. The following note from Mr. Pargiter is appropriate " This dynasty is given by all five Puranas, but the account of it has suffered more than that of any other dynasty. Three versions exist here, the earliest in tho Matsya, the second in the Vfiyu,and the third in the Vayu generally and tho llrahmdnda# They agree in general purport, but have many differences. Tho second forms a stage of recension intermediate between tho first and tho third, and is tho only copy that has preserved the names of all the kings. Tho Matsya vorsion in all copies is incomplete and has one of its verses misplaced, thus only 5 MSS mention Chandra Gupta, the second king always omitted, and tho account generally begins with that verse 23, putting tho two kings first, and then mentions only four kings, Asoka and his three successors.' [Tliough the Matsya mentions only seven kings, and that also in a confused manner, the full list of the ten kings is given in the Visnu Purdna (Book IV. Cha , verses 7-8). The years of accession noted againet their names are taken from Mr. V. A. Smith's History of Ancient Indiapago 197. Date of ascension. (1) Chandra Gupta......... 822 B.C. (2) Bindusdra Amitragh&ta......... 29S B.C. (3) Asoka............ 273 B.C. Asoka died............ 232 B.C. (4) Suyasas (5) Dasaratha (6) Sangata (7) Sdlisuka (8) Somasarman (0) Satadhanva (10) Bfihadratha 232 B.a. 224 B.C. 216 B.O. 206 B.C. 199 B.C.... 101-185 B.C. TBB MATByA DBABAM. Pusyamitra the cominander-in-cbief will. uproot BrihadratUa and will rule the kingdom as king 36 years.— 27. x\fter him Vasujycstha will be tho king for seven j'cars. After him Vasumitra will be for ten ycare. — 28. Notc.—Our text omits Aguimitra who Yas tho immediate succosyor of Pusyamitra and who reigned for 8 years, us in the Vdyu P, Then liis son Aiitaka will be (reign) for 2 yeary. Tlica Puliiulaka will (reign) for 3 years. — 20. Then Vajrainitra will bo the king for 9 years; tlion Saniabliaga will reign for 32 years; then after him his son Devabliunii will reign for 10 years. These leu petty kings will enjoy this earth for full 112 years; and then the earth will go to the Kanvas. — 30-32. Aotc.— The Purana enumerates only 8 kings while there ought to l>o ton. This omission is supplied l>y tho names of Agnimitra and Ohosavasu vs gi vi u in the Visnu Purana. Tho ten kings, therefore, are the following * (1) Pusyamiiru ... 185 li.f. (."ie years). (2) Agnimitra ... no!!.('. years). (3).SiijyCvSt.ha or Vasujj'stha ... 141 l;.C. (7 jears). (4) Va.'aumitra ... l.'!4 B.<'. (,1>.vear.s). {u) AnUUa ... 121!!.('. (2 years'. (C) Pulindaka ... 122 I!.C. (3 years). (7) Ghosavasu (8) Vajramitra .. 116 n('. (Uyo ir.s). (U) niiLigavala or Samaldia'i .. 107 li.C. (10) Devabhiili or Devabliumi 70 n.C. (10.\t'ars). Asashialed in C5 11. C, Tot:il... I'id y(-ars. [The aggregate of the rcigii.s is, however, 120 years and not 112; but all the Puranas agree in giving 112 years as the duration of Sunga dynasty. This di.screpaney might be explained by umitting Aguimitra from the list. lie i:>cr]iai)s never reigned as a king apail from his father Pu§yamitra who, tliougli de facia king, jdways styled himsof iSeiiApati or Commander-in-chief, and so Aguinii Ira's name is not mentioned by the Matsya Puraiia, There is nmcli uncertainly about his reign as i)ointed out by Mr. Pargiter, Or may it be that Agnimitra was ])ractica]]y a king during the life-time of his father on certain parts of the vast empire? And the verse " tat-suto ' gnimitr-astau bhavisyati samA nripah " may be read as "tat-siito' agnimitrastu bhavisyati sama nripah.'* According to this calculation the Suiiga dynasty would ai)poar to have come to an end not in 05 B. C. but in 73 The ilatsya Jhirana verse 32 is rather inaccurate. It says: —

हिन्दी अर्थ

पक्षियों तथा लोकपालोंके समान आकृतिवाली देवियोंसे युक्त बनाना चाहिए। फिर लवणराशिके ऊपर अनन्त एवं ब्राह्मी शक्तिको स्थापित करना चाहिए। दो लताओंके निम्नभागमें पद्म और शङ्कसे सुशोभित हाथोंवाली उन दोनों मङ्गलमयी देवियोंको चित्रित करे॥ १--६॥

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i?f cr?r: w i vrfesir " These ten Kendra hinga will cujfiy (his earth full lOOiuul 200 (tolal 300) years. Tlien it will go to the Sungas." This is evidently a mistake. ouAn ccLXxnt The earth coaid not have gone to the Sungas after the Sungas. Kor. did the Sungas reign for 300 years. Instead of " tatah Sang&n gamisyati another reading is " tatah svargam gamisyati " which may refer to the last king, namely, Devabhumi who will go to heaven. This reading is mofe appropriate than ' Sutigiin gamisyati.' Moreover who are these petty kings Ksudrarjanah wiiicli the text mentions. It only mentions 8 kings and not 30, for it does not mention Aguimitra and Gho§avaau. We have therefore adopted Mr. Pargiter's reading: — "Dailaite Sunga-rajiino bhokyant-im&m vasundharfim; Satamphrnam daia dve cha tatah Kanv&n gamisyati." This is in accordance with Visnu punina also which in IV. 24. 11 says: — I'he Kanvdyanas. The minister Vasudeva forcibly overthrowing the dissolute king Debhabflmi will become king among the Sungas. He the KanvSyana, ill be the king for 9 years. — 33. His son Bhflmitra will reign 14 years. His sou Narayana will be for 12 years. — 34. Surfarma, his son, will be for 10 years only. These are recorded as Suiigabhrityas, or Kanvdyana kings\ — 35. These 40 (four Kanvas are Brahmanas, and they will enjoy the earth for 45 years.— 36. They will have the neighbouring kings respect them and will be virtuous. At the time of their period of reign coming to an end the earth will go to the Andhras. — 37. (1; Vasudeva Kanva......... (9 years) 78 B.C. (2) Bhainimitra......... (14 years) 59 B.C. (8) Nflr&yana......... (12 years) 47 B.C. ( 4 ) Susarma......... (10 years) 37 B.C. Total... 45 jears. [The last king Susanna was slain by the king Siifnka about 27 or 28 B.C.] Here ends the two hundred and Seccnty-seeond c7»aptcr on the Pradyota, Sisundga, the Nanda, the Maurya, the Sungas and the K&nvdyana dynasties. Andhras. The Andhra Simuka (iiJuka) with his fellow tribeseiaen, the servants of Sudarman, will assail the KAvyanas and him (Sutfarman,) and destroy the remains of the Sungas' power and will obtain this earth. — 1-2. ote:--Tiie at»t« tnind«tt<m is aoeoidiog to Mr. 6u;ter*8 teit. Aoeordlng to onr text tlio reading ia Him tnn i nciw 3 II This vonld mean:—"1ienKftpvAyana nobles of Buaarma after assailing her (Barth) and putting to an end what reipsins of the Snngas will become powerful." This shows that the oMettains of the last Kanva Kingt Sus'arman, revolted. against hiiu and pot an ond to the Songs power. Their tribesman (a kinsman of.these ICnnv&yana chieftains (bhflpfts) who had revolted against Sutfarmau) called (1) iduka A)idhra will get this earth. For 23 years Sisuka will bo the king.— 2. His.youngW brotherd2) Kri§na will be 18 years, his son (3) ri- mallakarni (Sri S,takarni) will be 10 years, then (4) PQrnotsanga will be the king 18 yeara—S- Pnrnotsanga. (6) Sdntakaroi w'ill be 56 years; his. sou (7) Lambodara 18 years. — 4. His son (S) Apitaka (ApJlaka) will be 12 years; then (9) Meghasvati will be 18 years.— 5. Then (10) Svfiti will be king 18 years; Ul) Skandhasv&ti will then be king 7 years.— 6. Then (12) Mrigendra Syfitikarna will be 3 years, then (13) Kuntala Sv&tikarna will be king 8 years, then (14) Svativarna will be king for one year. — 7-8. Then (16) Ariktavarna will be 25 years after him (17) Ilala will be king for 5 years.— 9. iVote,— Before this verse and as part of verse 8 Mr. Pargiter inserts " sattrirasadova varlSni Pulomftvi hhavisyatl/' which means then (15) Pulomavi will reign 36 years. Instead of Ariktavarna another reading is Aristakarnu. Then (18) Mandulaka will be king 5 years [another reading Manta- laka.] Then (19) Purindrasena (Purikasena) will be king, after him {20} Saumya will be the king.— 10. in our edition. Moreover, it is doubtful whether, Saumya is the name of a king, Mr. Pargiter says Saumya cannot well be a king, though the line says so on its face, because in this dynasty two kings are never put together in a single line without any mention of their reign. * Saumyo bhavisyati * is probably a corruption. Mr. Pargiter also points out that instead of the above the following verso is in the V&yn:— ** Pancha Patta- lako rftjk bhavisyati mabftbalfih. ** Bh&vy6h Purikasenas tu samdh so'py ekavimsatim/' Thus according to this reading it means that Purikasena will reign 21 years. Then (21) Sundara Sdntikarna (Satakarni) will reign 1 year, then (22) Cbakora Svdtikarna vatakarni) will reign for 6 months. — 11. Then (23) ivasvdti will be 28 years; then (24j King Gautamt- putra will be king next 21 years. — 12. His son (25) PulomS will be king 28.years. [Then (2) iatakarni will be king 29 years.] This Ul a very donbitul lino as pointed out by Me. Pargiter, and is not in onr text. After PulomA (SiTa(iri 7 Paloni& will be king 7 yeare.-ISr Thenv28) Siva ekandha after Sftntikarna will be king aa ljason for (?) years. ■. ' ■ it thus «ffji uxeni «rti: w » samah," and then the verse would mean "Sivaskandbadtutikama>vnU be king 8 years." Then (29) Yajnatlri SSntikarnika will be 29 years. — 14. Then after bi™ 13 Vijaya wilt be king 6 years. Then (31) Cbandatlrl SAntikarua, his son will be 10 years.— 15. Then (32; PuloniS, another of them, (viz.) Puloma 11) will reign 7 years., — (l6o). These 19 Andhras will enjoy the earth for 400 yeara. On the king- dom of the Andhras coming to an end, there will be kings belonging to tho lineage of their servants. — 16-17.. matter of fact, it enumerates 30 kings, and the number would rise to 82 if the kings inserted by Mp, Papgitep bo taken into account. [We give in a tabular form the list of the names of the kings with their reigns: — b'isuka Andhra ... 23 years. I Mandulaka 8riinallakarni Pnrindresena PArnotsanga Saumya (a wrong Skandhastambhi with DO years). batakarni Lambodara ... 0 months. bivasvati

हिन्दी अर्थ

पूर्व दिशामें गुड़के ऊपर कुलिशका अस्त्र धारण किये हुए हाथीपर विराजमान इन्द्राणीको, अग्निकोणमें हल्दी-चूर्णपर खुवा हाथमें लिये हुए बकरेपर सवार अग्नायीको, दक्षिण दिशामें तण्डुलपर महिषारूढ़ गदा धारण किये हुए यमीको, नैऋत्यकोणमें घृतके ऊपर खड्गसहित नैऋतीको, पश्चिम दिशामें दुग्धपर नागपाश धारण किये हुए मत्स्यपर आरूढ़ वारुणीको, वायव्यकोणमें शर्कराके ऊपर मृगारूढ़ पताका लिये हुए पताकिनी (वायवी)-को, उत्तर दिशामें तिलोंपर निधिसहित शङ्क लिये हुए (कौबेरी)-को तथा ईशानकोणमें मक्खनकी राशिपर नन्दीपर आरूढ़ त्रिशूलधारण किये हुए माहेश्वरी शक्ति ऐशानीको स्थापित करना चाहिए। उसी प्रकार वहाँ

English

Moghasv&ti Gautamiputra Skandhasvati fiatakarni ... 20 (doubtful).] Mpigendra b'ivaskandha Svativarna Yajuasrl Pnlomavi Ariktavarpa Chandaspi Puloma 11 Fan'oMs Local Dynasties. On the kingdom of the Andhras coming to an end, there will be kings in the lineage of their servants who would be called Srip&rvatiya Andhras — 17. There will be 7 (kings in the line of the servants of) Andhras 10 Abhtra kings, also 7 Gardabhilas and 18 Sakas. — 18. There will be 8 Yavana kings, and 14 TusSra kings and 13 Guruipidft kings and 19 (or 11 Manna) HOna kings. — 19. The 8 Yavanas kings will reign for 87 years. The 7 Gardhabhilas will enjoy this earth again [no years given. 72 according to VSyu*] — 20. 340 TBE MATSTA VBANAU, The earth is rrded to have helon|; to the Tofcra for 7,000 jpears. And 18 kioM. for years as well [printed text cdirrupt. Ought to he; " Eighteen &ka8 for 183 years.''] — 21. For half four hundred years there will reigii 13 Gurupdaa of Miechchha origin along with Sudra kings. (Or, 13 future Qornndas along with low caste men, all of Miechchha origin, will enjoy it halt four hundred years, i.e. 200 years). — 22. For 103 years the 11 kings will enjoy the earth (no name). (The word Huiia should be supplied to complete the verse, and it would then mean"il Hfinas will enjoy the earth for 103 years"). The (seven) Srtpftrvatiya Andhras will endure 52 years. — 23. The 10 Abhira kings will be for 07 years. When thej' are over- tTfrown by time, then there will be Kilakila kings. — 24. Not**.' -Those local dynasties, \v*ih their periods of reign, may bo thus shown in a tabular form ' Dynasties Periods of Peifjn. Si\ of Kings. AndhraBh l ityas (8ri-parvatiya.s) 52 years or twice 50 or 100 years. 67 years Gardabhilas 72 years (as ia Vayu)... lb* 3 yearH 87 \ears 7,000 >o?u.s (107?) Gurnndas SOOyeais 103 years 11 or 10 Kilakilas marizes the nuuihor of kings in cacli dyna.sly, the second stales its duration, while the third adds certain subseqiU'Ut kings. In ihe first pnri. th<' Malsya, Vayu, and Urah- manda puranas agree generally, hut in the cond, the AJatsya has ono version and the two others another. Here the dynastic matter in the Matsya ends. "These local dynasties are all classed together as more or less contemporaneous. The nuin1>er of years assigned to tinun must be considered.according to the remarks in introduction Sec. 42 ff., and with rofcTencc to the middle of the Srd contur} A. D. When the account was first compiled prosorvod in tho Mt, for tho roviscid versions in Va and Bd did not revise the periods. If those remarks be sound, briparvatiya Andhrabrityas hud at that time reigned 52 years, or (if we read dvipancliasatam) possibly 100 roundly, accord- ing to Mt, while the Va, and Bd reading is no doubt corrupt aud should perhaps be 112 or 102 years. The Abhiras had then reigned 07 years, tho Gardabhilas 72 years, the Sakas 183 years, the Yavanas87 or 82 years, and tho Tusaras 7,000 or 600 according to the proper constructions of the sentences but perhaps 107 oV 106 is really meant. The 13 Qurundas or Murnndas had then reigned half of the quadruple of 100 years, that is 200, according to Mt, or 850 according to Va and Bd, but the latter is probably a corruption of the former reading, for Vs and Bh say procisoly 190 years. 1 ho 11 Hfinas or Mannas had then lasted 103 years. " Mention of these races is found in the inscriptions, thus Abhiras in Luders* List of Brahmi Inscriptions, Nos. 063, 1137 (fipig. Ind. x, Appendix) and Fleet's Gupta Inscriptions, p 14, sVkas, Ludor's list, Nos. 1123, 1135, 1137, 1148, 1149, 1162, and perhaps 1001-2, and FGI , Yavanas, Luder's list, Nos. 669, 905, 1093, 1123, 1140, 1154, 1156, Murundas In FGI, , and Muruudadovi, id., p 132, 138 Hunas. FQI, p , 148, 206, A Vakataka prince Vindhyaaktf is mentioned in Kielhorn's Inscriptions of Northern India, No. 622 (Bpig. Ind,,v, Appendix).** Pargiter's Kali Dynasty > CHAPTEB>G0LXX1IL THE EVILS OF KALI AGE. There will be Yavanas here for the sake of religions feeling (|iilgriin- age or propaganda) or pleasure or profit. The Aryas and the Mlechclihas (will dwell) mixed up in all provinces (janapadas).— 25. The people will steadily deteriorate by adopting a contrary course of life, so also the king will be greedy and speakers of untruth. — 26. All will be overpowered (killed) everywhere by Kalki whether they lie Ar 3 'as or Mlechchhas. They will be irreligious, avaricious, and hereti- cal and cruel hypocrites everywhere. — 27. When the roj'al family will be destroyed, and tlie close of the Kali Age will come and righteousness will perish, there will remain few good people not given to coveteousness.— 28. The people will be unholy, unrighteous and oppressed with decease and sorrow; and goaded by failure of rain they will be eager to destroy each other. — 29. Unprotected by anyone, always living in terror, surrounded by deep diflionlties, the entire population will begin to live on (the top of) mountains and on the banka of rivers. — 30. When the royal families will be destroyed, the people, will desert their homes; and devoid of affection they will abandon their brothers and friends, and will have no one to protect them. — 31. They will not observe the rules of caste and order of life, and be addicted to unrighteousness. They will subsist on fruits, roots and leaves of trees, and will be clothed in tattered garments, barks and skins, and thus they will wander over the earth in search of livelihood. — 32. Thus the people having suffered 'innumerable) miseries during the close of the Kali Age will become totally extinct, along with the extinction of the Kali Age. — 33. When the Kali Age will be exhausted, after having been on earth for full 1,000 divine years together with the Sandhi periods, then on its end, the Krita Age will come. — 34. Chronological Particulars. Thus have I declared in due order the entire series of genealogy — the kings who have passed away, and those who exist now and those who have not yet come into existence. — 35. Now from Mah&padma's inauguration up till the birth of Pariksit, this interval is indeed known as 1,060 years (1015 according to Visnu, and 1600 according to our reading.)— 30.

हिन्दी अर्थ

केश-मुकुट धारण करनेवाली वरदायिनी देवियोंको भी बालकोंके साथ स्थापित करना चाहिए। उन्हें अपनी शक्तिके अनुसार पाँच पल सोनेसे ऊपर एक हजार पलतकका बनवाना चाहिए। इन सभीके ऊपर पँँचरंगा वितान तानना चाहिए। फिर दस गौ, दस कलश तथा दो वस्त्रोंका दान देना चाहिए। इनमेंसे दो मध्यम लताओंको गुरुको तथा अन्य ऋत्विजोंको देना चाहिए। तत्पश्चात् बुद्धिमान् यजमानको माङ्गलिक शब्दोंके साथ स्नान करनेके बाद

English

Similarly in Mss. 1, n of Matsya and V, 1, of Visnu the reading is Pancha-.*»at-ottaraiD, meaning 1,600. This period of 1,600 is the true* interval obtained by adding up the periods of reigns of the Bdrhadrathas, Pradyotas and Bisuodgas as given in the Yifu Purdna and other Purdiias. Thus Bdrhadratbas from Soradpi to Ripuiljaya...... 1000 years. Pradyotas......... 138 „ Bisundgas......... ••• 362 „ THE MAT8YA PUBiNAU. Therelora the Miw. of tbe Matey* referred to by Mr. Purftlter are noro eorreet than the printed text. This verse, therefore, shoald read, »r rclinst we prefer to adopt aa beinjot in harmony with tho text of Vifna Pardaa. Mah&padma Nanda was anointed in 42S B.C. Therefore Pariklt was bom in t922 B.C. which was the year of the Great War. Now from Mahlipadma's inauguration to Parikpit's birtb, this interval ia indeed known as 1500 years. —.16. Moreover in tbe interval which elapsed from the last Andhra King Pulom&vi to MahSpadma — that interval was 836 years. — 37. The Cycle of 2,700 years or Saptar or Laukika Era. The same faturtf interval of time, beginning from Parikit till tbe end of the Andhras, is thus expressed in the Bhaviya (Purdiia) regard- ing those (kings) enumerated by the Brutaris who know the ancient stories (in these terms). — 38. " When again (there will bo end) of 27 future Andliras, (the Great Bear) will be in a line with the towering brilliant Agni (the presiding deity of Kfittikd asterism)." — 39. And equal apace of time is still future, subsequent kings, beginning from the end of the Andhras (till Parikit), are declared therein. They have been * enumerated in the Bhavifya Purdva by Srutarsie who knew the ancient stories.— 38. (Pargiter.) It is evidently corrapt according to Mr. Pargiter, Pradipteiia in tho above lio would amend into Pratipena and sain&h should become samam. TJie verso therefore should read: — Another reading is as given by the editor of Visnu Parftna in Bk. Ik. IV, Ch. 24, The Seven Ri§is were then (at the time » of the birth of Parihit) on a line with the towering brilliant Agni (the presiding deity of Kritlihl,) At the end of the future twenty-seven Andhras the cycle repeats itself. (Pargiter.) is still in use in Kasmir as Orst pointed out by the lato Dr. BQhler, as will appear from the following extracts from the Encyclopedia Britannica— Articlo<-**Hinda Chronology,*' and Dr. Bahler's Edamir Reports p et scq. ** The Baptarshi reckoning is used in Kashmir, and in tho Edpgra district and some of The s»ptar.hi reckoning. ***? «>nth-eMt 'of KMhtnir; some nine centnries ago it was also in use in tho Punjab, ad apparently in Sind. In addition to being cited by such expressions as Saptarshi-samvat, "the year (so-and-4»o) of the Saptarshis," and S&stra-satn vatsara, " tho year (so-and-so) of tho scrip- tures.'* it is found mentioned as Lokak Ala, "the time or era of the people," and by other terms which mark It as a vulgar reckoning. And It appears that modern popular names for it are PabAH-samvat and KacbchA-sam vat, which wo may render by " the Hill ora,*'' and " the crude era.** The years of this reckoning are lunar, ChaitrAdi; and the montha dBAPTEB OOLXXfIl m pHrimdnta (ending with the fall moon). As matters stand now» the reekohing. has a theoretical initial point in 8077 B.C,; and the year 4978, more usually called simply 78, bogan in A.D, 1900; but there are some indications that the initial point was originally placed one year earlier. The idea at the button of this reckoning is a belief that theSaptarshis, the Seven llishis or Sainto," Marichi and others, were translated to heaven, and became the stars of the constellation Ursa Major, in 8978 B.O. (or 8077); and that these stars possess an inde- pendent movement of their own, which, referred to the ecliptic, carries them round at the rate of 100 years for each mkshatra or twenty-seventh division of the circle. Theoreti- cally, therefore, the Saptarshi reckoning consists of cycles of 2700 years: and the numbering of the years should run from 1 to 2700 and then commence afresh. In practice, however, it has been treated quite differently. According to the general custom, which has distinctly prevailed in Kashmir from the earliest use of the reckoning for chronological purposes, and is illustrated by Kalha]9a in his history of Kashmir the R<i/aUiraiigini, written in A.D. 1148—1160, the numeration of the years has been centennial; whenever a century has been completed, the numbering has not run on 101, 102, 103, &c., but has begun again with 1, 2, 8, &c. Almanacs, indeed show both the gures of the century and the full figures of the entire reckoning, which is treated as running from 8076 B.C., not from 378 H.C. as the commencement of a new cycle, the second: thus, an almanac for the year begin- ning in A.D. 1798describeii that 3'ear as ** tho year 4869 according to the course of the Seven JEtishis, and similarly the year 69.'* And elsewhere sometimes the full figures are found, sometimes the abbreviated ones; thus, while a manuscript written in A.I). 1048 is dated in the year 24 ** (for 4724), another, written in A.D. 1224 is dated in ** the year 4800.'* But, as ill the Rdjatarafnginit so also in inscriptions, which range from A.D. 1204 onwards, onljr the abbreviated figures have hitherto been found. Essentially, therefore, the Saptarshi reckoning is a centennial reckoning, by suppressed or omitted hundreds, with its earlier centuries commencing in 8076, 2976 B.C., and so on, and its later centuries commencing in A.D. 25, 125, 225, &o.,; on precisely tho same lines with those according to which we may use, e.g. 98 to mean A.D. 1798°, and 57 to mean A.L. 1857, and 9 to mean A.D. 1909. And the practical difficulties attending the use of such a system for chronological purposes are obvious; isolated dates recorded in such a fashion cannot be allocated without some explicit clue to the centuries to which they belong. Fortunately, however, as regards Kashmir, we have tho necessary guide in the facts that Kalhana recorded his own date in tho Saka era as well as in this reckoning and gave full historical details which enable us to determine unmistakeably the equivalent of the first date in this reckoning cited by him, and to arrange with certainty the chronology presented by him from that time. The belief underlying this reckoning according to the course of the Seven Rishis is traced back in India, as an astrological detail, to at least 6th century A.D. But the reckoning was first adopted for chronological purposes in Kashmir and at sometimes about A.I). 800; the first recorded date in it is one of ** the year 89," moaning 8889,= A.D. 818-814, given by Kalhapa. It was introduced into India between A.D. 925 and 1025. (Encyclopedia Britanuica, Eleventh Edition, Yol. 11, p -500). ** The beginning of the Saptarshi era is placed by the Kasmiriaiis on Chaitra sudl 1 of the twenty-fifth year of the Kaliyuga, and the twenty-fourth year, in which Kalhana wTote, is consequently the Saptarshi year 4224. For The distance between Kali 25 and the beginning of the Saka era is... 8,154 Tho distance between Saka samvat 1 and Kalbap*s time... 1,070 Hence results a total of Saptarshi years............ 4,224 My authorities for placing the beginning of the Saptarshi era in Kali 25 are the following. First, P. Dayftr&m Jots! gave mo the subjoined verso, the origin of which he did not know Kalor gataih s&yakanotravarshaih saptarshlvaryfts tridivam pray&t&h. Lokohi sam vatsarapattrik&yftm saptarshimftnam pravadanti santah. **Whon the years of the Kaliyuga marked by tho * arrows and the eyes ' (t. e. the five and tho two, or, as Indian dates have to be read backwards, 25) had elapsed, the most excellent Saven Rishis ascended to heaven. For in the calendar (used) in the world* the virtuous declare the computation of the Saptarshi, (years to begin from that point).'* Pandit Dkmodar explained the verse as I have done in the above translation, and * The word loke, *in the world,* alludes to tho appollation Lokakkla, Laukika samvatsara. 341 mis matbta Added th»t eaeH fiapbumlii yeei* begmn on Chnitm sodi It *nd ilint ii/i hii uni regnlnlod by the customary mixing of the ohindm and iaum minas. The correctness of bis statement is coniinned by a passage lii Pi ftibebrim's Kdjatarangiuissmgralia (No. 176), where the author says that the Sakayiar 1766 <A i>. t664)« in which he writes, corresponds to Kali 4065 and to Saptarshi or Lankfka samyat 4040.* One of the copyists, too, who copied the DhTanyitoka (No. 21) for mo in Hoptcni- bor 1875, gives In the colophon, as the date of liis copy, the Haptarshi 4051. Th«*No facts are satSiclent to prove that P. Dfiroodar's statement regarding the bogioniug of tiio Saptarshi era is not an invention of his own, but baaed on tho general tradition of tlio oonntry. I do not doubt for a moment that tho calculation which throws tho beginning of the Haptarshi ora back to 8076 B. G. is worth nq more than that which Axes the begin* ning or the Kaliyuga in 8101 B. G. But it seems to mo certain that it is much older than Kalhapa'a time, because his equation 44=1078 agrees with it.\ It may therefore be safely used for reducing with exactness the Saptarshi years, months, and days mentioned in his work to years of the Christian era. The results which will bo thus obf ulned will always closely agree with those gained by General Cunningham, who did use the right key.' Dr. Biihlor's Kaamir Report p and 60. he translates it thus:~The Great Bear was situated equally with regard to the Innnr constellation PuyA while Prat i pa was king. At the end of tho Andhras, who will bo in the 27th century afterwards, the cycle repeats itself." " In the circle of the lunar constellations, wherein the Great Bear revolves, and which contains 27 constellations in its circumstance, the Great Bear remains 100 years in (conjoined with) each in turn.'' (40;, {ac- cording to Pargiter ) This is the cycle of the Great Bear, and is reineinhered as according to divine reckoning, G divine months and 7 divine years. According to those constellations divine time proceeds ])y means of tho Great Bear, (4la). (Pargiter,) The two front stars of the Great Bear, which are seen wlien lisen at night, the lunar constellation which is seen situated equally between them in the sky, tho Groat Bear is to be known as conjoined with that constellation 100 years in tlie sky. — 42-43. (Pargiter). This is the exposition of the conjunction of the lunar constellations and the Great Bear. The Great Bear was conjoined with the Maglnis in Parik§it's time 100 years. — 44. (Pargiter), The Brahmanas (the Seven Seers) will be in the 24th constellation 100 years (when) at the teimination of tlie Andhras. — 45. (Pargiter,) According to this calculation the interval botwoen Parikiit and the termination of Andhras is 2400 years. Subtracting 8.:6 we get 1664, or tho interval between Nanda and Pariksit or in round number the Groat War took place 1600 years before Nanda's time. If, however, the 24th No. in the order of reckoning tho naksatras bo taken, then the lino of the Saptarisis will bo in Satabhisa or 1,400 years. Deducting 886 we get 664 tho interval between Nanda and Pariksit— evidently incorrect. But 836 is the interval between Nanda and the termination of tho Andhras. If however w'o read Andhriiitis'e instead of Andhrnto, and this is tho reading of Bralim&niia then it will mean, the commencement of the Andhras." The Andhra dynasty lasted for 460 years or tho interval between Nanda and the commencement of the Andhras was 836—460=876 years. Deduct* ing 876 (instead of 836) from 1,400 wo got 1,024 years, the interval betwoon* Pariksit and Nanda. This figure is approximately correct, according to some texts. * Kfijataranginisamgraha, fol. 4b, 1, 7: tatrAdya sAke 1786 kaligato 4965 saptar* liichArAnumatoua sum vat 4940. t Tho use of tho Baptarshi era in Kastntr and the adjacent hill states, which continues even in the present day, has first been pointed out by General Ounningham, OBAPTEB OOLXZIIL The BvUe of tiie Kali Age (Reaumed). enceforwud all this world will fall upon very bad times. Men will be Imrs, greedy, and destitute of righteousness, affection and wealth. The observances of religion of rutis and Smritis will become very lax, and BO also will be destroyed the orders and castes. — 46. The people will be of mixed origin, weak in body and will be led astray and deluded. Br&hmaas will sacrifice for udras (or will study under iudras) and udras will take to teaching Mantras.— 47. Those BrShmanas will adore such udras anxious to acquire wealth from them (or anxious to get the meaning of the Mantras from them). And gradually there will be seen all the causes which go towards the removing of a man from his own caste. — 48. Thus towards the end of the age, the few weaklings that will remain on earth will also go to extinction. — 49a. The Duration of Kali. On that very day and in that very moment when Krisna went to heaven, the Kali Yuga commenced on earth. Now listen to its duration from me. The wise say that its duration is 400, (XK) years. — 50. Together with four times eight (32) thousand years according to human calculation (i.e., 400,000 + 32,000=432,000). Or, in other words, its duration is 1,000 divine years together with the twilights (t.e., 1000+ 200=1200 divine yearBi=1200x 360=432,000).— 51. When the Kali Yuga comes to an end the Kfita Yoga will again come. — 52a.