Chapter 3 - Mythological allusions in Kadambari

Amsavataram: p. 69, 1. 2. As thought that Sabara chief was the incarnation of Yama. It was supposed that Gods assumed avataras by means of sending a portion of themselves to the earth. 1 Airavata: p.239, 1. 5. The prince is compared with 'Airavata', who is white in colour.' 2 148 Agasti: p. 44, 1. 2. (Surapati prarthanapita sakala sagar jala) It is narrated in the Puranas that when Vrtta was killed by Indra, his followers, the 'Kelayas, to escape from the hands of the Gods, concealed themselves in the ocean. Thence they used to come out at night and killed sages for destroying religion and righteousness on the earth. To get rid of this, Indra with all the Gods went to Visnu and prayed for redress, Whereupon the God told them that the 'Kelayas' were the authors of all the mischief and bade them go to Agastya who alone 1. Svaih svairansaih prasuyadhvam yathestam manusesu ca Mah Bha. Adi. 64.58. 2. Rama. VII. 16.25. cf. Kailasa srivam iva dasamukhon mulan Kada. - -

could be able to drink up the sea and deprive the Kelayas of their shelter. Being requested by the Gods, 149 Agastya drank up the sea, and the demons being thus exposed were killed by the Gods." 1 Bana. frequently alludes to this and other stories of 'Agastya! Agasti, Born of a pot: (Kalasa yoni) p.45, l. 6. Vasistha In the RgVeda, Agastya and Vasistha are said to be the sons of Mitra and Varuna. The story about the birth of Agastya and Vasistha is narrated by Yaska in the Nirukta in the following way. The seed of Mitra and Varuna fell at the sight of the lovely nymph Urvasi, at a sacrificial session. Part of it fell into a pi cher and part dropped out; from the former rose Agastya and from the later Vasistha. I 1. Mah Bha. Vana. Chap. 100-103. cf. Bhuta dhatri kalasayoni pana pani Kalita sakala salilam sagaram avatirna Kada. -

Agasti: Cursed Nahusa to be a serpent: (Suralokad ekahunkara nipatita Nahusa) p.45, 1. 1. God Indra, after killing Vrtra and his other enemies, wished to purify himself from this sin by observing penance. Seeing the celestial throne vacant, all the sages came to Nahusa, increased his power by their spiritual might and crowned him the king of the Gods. In his vanity he wanted to enjoy Sachi, who on the advice of Vrhaspati agreed to yield to his desire if he would come to her in a palanquin carried by sages. While being thus borne by the sages he had a quarrel with them as he urged them to quicken their speed saying sarpa sarpa (move on) and kicked Agastya on the head; sage Agastya got angry of this open insult and cursed Nahusa and at once hurled him down to the mortal world to wander there as a snake for thousands 1 of years. 1. Mah Bha. III.181. yo nahusam cakara cf. Bhrbheda matrena padan maghonah prabhrasayan -> Raghu. XIII.36. Nahusah parakalatraphilasi mahabhujanga asit Harsa C. III.6. 149

Agasti: Consuming the demon Vatapi: (Jatharanalajirnavatapi danava, p.44, 1. 4. There were two demons, namely, vatapi and Ilvala. Of these the latter would assume the form of a Brahmana and the former of a goat. feed hundreds of Brahmanas. Ilvala would kill it and Then he would call out to Vatapi and he would come out tearing the bellies of the Brahmanas. Thus thousands of Brahmanas were killed by these two demons. Agastya once ate this demon who had assumed the form of sacrificial food and consumed him there in his belly, and freed people of the evil doings of the two.1 Agasti: (Agastyapita salilai): p.110, 1. 1. Com.: Ghatobhava, The reference is to the drinking off the whole water of the ocean. When Agasti drank off the ocean, the pearls, etc., were exposed to view.2 1. Atapibhaksito dhena vatapis ca mahabalah, etc. 2. Mah Bha. III.99. Mah Bha. Vana. Ch.100.

Agastya: p.126, 1. 3. Agastya is a bright star in the southern celestial hemisphere. It is said that water becomes clear when Agastya begins to rise. When varahamihira wrote his Brhatsamhita, Agastya rose when the sun was in the constellation.1 Agni: p.27, 1. 7. The allusion is the story of parrots being cursed by Agni. The story is as follows: The Gods wanted a warrior to fight with the demon Taraka. It was learnt that Agni will be helpful for the purpose. Gods sought after him who concealed himself in a 'Sami Thus tree. The parrots informed the Gods this. Being angry Agni cursed the parrots of losing the power of speech. 2 1. Brh. Sam. XII.21, Raghu. IV.21. 2. Mah Bha. Anu. 85. 40, 42.

152 Agni: Consuming the Khandava forest: p.75, 1. 6. Agni was as if assumed the false disguise of a Brahmacari in the form of Harita. The reference is to the following story: In Mahabharata it is narrated that King 'svetaki' held a sacrifice which continued for a period of twelve years. Due to the constant pouring of ghee to the fire caused indigestion to that God. He was thereupon advised by Brahma to devour the Khandava forest as a remedy for his disease. But Indra would not allow him to do so and poured down rain to extinguish the fire. Agni then in the disguise of Brahmana asked the assistance of Krsna and Arjuna who raised a canopy of arrows over the ... forest through which the rain could not penetrate and thus enabled Agni to consume the forest quietly. Agnisopa (Karinam ca lihva parivrttih): p.27. 1.7 to 28. 1. 1. Gods being harrassed by the demon Taraka, who was extremely powerful by the favour of Brahma, went to that God and prayed to make them free from the demon. Brahma 1. Mah Bha. Adi. 222-27 Chaps.

153 told that through the instrumentality of Agni, a son named 'Kartikeya' would be born to the Lord 'siva' and the demon would be killed by him. The Gods searched for Agni, who had concealed himself somewhere, but could not find him. They met an elephant and asked him if he had seen 'Agni'. The elephant replied that he was to be found in the Asvattha tree. For this, 'Agni' being angry cursed the elephant saying that his tongue would be henceforth turned back and thus he would forever lose his power of speech. 1 Antakaparivara; p. 63, 1. 3. Sabaras The Sabaras are fancies to be the attendance of Antaka (Yama) are represented as dark. Even Yama is spoken of as dark.² 1."Atha tan dviradah kascit Surendra dviradopamah. Asvatthasthognirityeva maha devan Bhrqudvaha. sasapah jvalanah sarvan dviradan kopa murcchitah Pratipa bhavatam jihva bhavatviti Bhrqudvaha". 2. Mah Bha. Anu. 85. 42-44. Syamavadanam raktaksam pasahastam bhayavaham. Mah Bha. Vana. 297.9.

154 Andhaka: p.119, 1. 5. Andhaka was a powerful demon. He was the son of Diti and Kasyapa. 1 He had two thousand eyes; still as he walked about like a blind man (andha), he received the name of Andhaka'. He was killed by Siva, as he attempted to carry off Parijata from heaven. 2 Apsaras: p.291, 1. 6. These are a class of subordinate deities residing in heaven. They are sometimes regarded as the wives of the gandharvas, though they are more generally considered as heavenly courtesans who share in the merry life of Indra's paradise. They are endowed with superhuman power such as that of changing their form, flying through the air without being seen, etc. They are said to have sprung from the ocean at the time of churning. 1. 2. Sa vrajatyandha vad yasmadanandhopihi bharata tamandhakoyam namneti procu tatra nivasinah Iti Bharatokterandhanka iti nama. Rama. III.30.27.

155 Abhimanyu p.365, 1. 6. Abhimanyu was the son of Arjuna and Subhadra. In Mahabharata battle, when Arjuna was away, the 'Kauravas' once formed a 'Cakravyuha' under the advice of Drona. The other Pandavas, being unable to break through it, Abhimanyu' entered, slew many and for a time was more than a match for the veteran leaders of Kaurava' side. As the odds against him were tremendous, he was overpowered and slain. Amarapati (Indra): p. 43, 1. 1. 'Vindhya' is compared with body of 'Indra' having netra sahasra. The allusion is to the myth of 'Indras' illicit love with Ahalya, Gautama's' wife. Once, enchanted by Ahalya's'beauty, Lord Indra ravished her in the guise of her husband, in 'Gautama's' absence. After returning from ablution Gautama saw Indra running away in haste. He could understand what exactly had happened and cursed him to be covered with thousand sores all over his body, which afterwards changed into eye 1. Rama. 1.48, VII.30. Varanga lubdhasyange te tat sahasram bhavisyati Katha. III.3. 144-45.

156 i Amara Sri: p.43, 1. 3. The forest was like the glory of this king. Here the allusion is to the 'Prajapatis' incentuous love for his daughter'sandhya,' who is also called Sarasvati. According to the Vedic version, Gods did not like this and from their terric forms fused together sprang Rudra who pursued Prajapati who was following his daughter running away from him in the form of a mrgi, himself becoming a deer.1 According to another version it was the sacrifice performed by the 'Daksa' that ran away in terror but 'Siva' pursued him in the form of a hunter and cut off his head, which then became the constellation i Mrgasirsa. This myth is explained by Kumari abhatta' as a poetic notion, the Prajapati incenstuously disposed towards his daughter being the sun pursuing aurora or the dawn. 2 1. i) cf. Prajapatirveisvam duhitaramabhyadhyaya ddiyamityanya dhurusasamityanye. Tamrsyo bhutva rohitam bhutamagyettam deva....... ii) Aitareya Brah. III.33. iii) Sata Brah. I. 7-4, 1-2. iv) For the Puranic version, see Kalika p.XIX and Kam. IV.41. 2. Vide Kum. IV.11.

Amarapaga: p.284, 1. 4. Here the poet compares the lady, who is in penance with the svargaganga amarapagamiva nabhasovatirnam. $157 Arjuna having hundred arms : p.63, 1. 1. The Sabara army was scattered in a thousand groups. The poet fancies them to be the water of Narmada being scattered in various streams by Arjuna, This Arjuna was a great king of the Haiyes. He He was was also known as 'Kartavirya' or 'Sahasrarjuna' favoured by Dattatreya with the boons of a thousand arms, power to prevent unrighteousness in any part of his country, invincibility in battles and death only with the hands of a hero of world wide celebrity.¹ According to the Vayupurana, he ruled for 35,000 years on the earth. He was slain by Parsuram for having carried away his father's Kamadhenu.² 1. Vis P. IV.II. 2. Raghu. VI.38.

Once at the time of sporting with his females in the 'Narmada, he, wishing to know the power of his thousand arms, stemmed the current of the river with them and let it off afterwards.¹ 158 Arhata: p.427, 1. 4. Arhata is a sactified teacher of the Jainas, a Tirthankara. It is also applied to Buddha. It can be compared from the words occuring often in the Pali texts as - 'namotassa bhagavato arhato sammasambud dhassa'. The usual Jaina 'nokkara' (salutation) is 'namoarihantanam namo siddhanam'. - 1. Rama. VII. 32.4. cf. Arjuna bahudanda sahasra sampinditon muktamiva sahasradha pravartamenam pravaham Narmadayah, etc. Hars. C. VII. 7.

159 Alarka: p.253, 1. 3. He was a royal sage known for his generosity. Nothing definitely is known about his family.¹ According to Vis P., he was the son of 'Pratardana' 2 who enjoyed sovereignty for over 60,000 years. According to the Marka P., he was the son of Kuvalayasva and Madalasa.³ In Ramayana, he is spoken of as giving his own eyes to a Brahmana. Bhanu. .. says nothing about him except telling as 'known one (Alarkah prasiddhah). 5 1. 2. 3. 'Alarkonama rajarsir abhavat sumahatapah dharmajnah satyavadi ca mahatma sudrdha vratah Mah Bha. Asva P. Ch.30. M - -Sasthim varsam sahasrani sasthim varsa satani ga alarkadaparo nanya bubhuje medinim yuva IV. 8.8. Marka P., Ch.27. 4. Rama. Bala. 14.5. 5. Bhanu., p.253, 1. 12. - - Vis F.

Agani: p.16, 1. 8. (Asani bhaya punjita kulasaila) This alludes to the story of Indra's cutting down the wings of mountains, who were flying anywhere and station wherever they want creating thus lot of inconvenience to human beings. On the request of people and sages, Indra cut down the wings of the mountains with his thunderbolt (Asani) and some flew into the ocean. 1 Here the king Sudraka is compared with the Meru mountain amidst the Kulaparvatas, who have as if assembled because of the fear of Indra. source. Bhanu. records the story without quoting any 2 160 1. cf. Udadhim iva bhayantah pravista sapaksa bhumibhrt sahasra samkulam Kada. paksac echida gotrabhidattagandhah saranyam enam 2. sataso mahidharah Raghu. 13.7. Bhanu., p.16.

161 Asvatthama: p.367, 1. 2. He was the son of Drona and Krpi, and a great hu warrior of the Kauravas army. After the last fight in Mahabharata samara in which Duryodhana'was mortally wounded, Agvatthama discharged the Brahmastra, which after having killed the sons of the Pandavas entered the womb of Uttara and killed the child there. avamedha: p.367, 1. 1. This sacrifice was performed only by kings and implied that he who instituted it was the supreme lord of all the kings. i In Satapatha Brahmana it is described that a horse attended by a guardian with an army was let loose to wander for a year. When the horse entered any country, the ruler had either to fight or to submit. After the successful return of the horse after a year, the rite It was believed that called Asvamedha was performed.² he who performed a hundred Asvamedhas became Indra. 1. Asvasyevasya evasya yatsthama nadatah pradisogatam asvatthamaiva balo'yam tasmennamna bhavisyati. cf. Mah Bha. Drona. P. 196. 30-32. - 2. Vide Sata. Brah. Kanda. 13.

Aksat - p. 88, 1. 5. i The Jabali asrama is like Hanumana who had smashed the bony frame of Aksa. Aksa was the son of Ravana. According to Ramayana, Hanumana seized Aksa's legs as he flew into the sky and dashed him upon the ground and killed him. It is not mentioned there that Aksa was killed with the piece of a rock. So perhaps the poet refers by Aksa to Dhumraksa, as remarked by Mr. Kane, whom + Hanu. killed by throwing the peak of a mountain on his head.2 Adiyuga prajapati; p.279, 1. 4. The ten sons of Brahma and the first progenitors of the human race. 3 1. Rama. Sund. Kanda, Ch.47, sl.34-37. 2. Ibid. Yuddhakanda, 52. 36-37. 3. See Manu. 1.34. 32

Adivaraha: Lifting up the earth from the ocean: p.48. 1.2. This alludes to the story of the demon Hiranaksa, who had become insolent and oppressive on account of the boon conferred on him by Brahma, once seized upon the earth and carried it into the depths of the ocean. Visnu then came down as the Great Boar and lifted up the earth to its proper position by killing the demon. 1 Indu: Ravished the wife of Brhaspati: p.393, 1. 2. . ' Here the mythological allusion is like this Once the moon performed Rajasuya yajna and became so arrogant that he carried away Tara, the wife of Brhaspati. Though asked by Brahma he did not restore her and formed an alliance with Sukra and his pupils, the demons. Indra helped Brhaspati. A fight ensued; but at last Brahma compelled the moon to return Tara to Guru. - 2 1. Bhag P. III.13.19. 2. Vis P. IV.6. 163

164 Bhanu. quotes it in short telling that Candra being intoxicated by passion carried away Tara from Brhaspati and says purana prasiddham without mentioning the name of the Purana.' Isana: p.21, 1. 6. The Candala girl with the red mark of goracana looked like Parvati, when she assumed the form of a mountaineer woman. This alludes to the story of Siva assuming the form of a Kirata. It is said that Lord Siva in order to test the power of Arjuna, assumed the form of a Kirata, who was practising austeries for securing devine miravalous weapons. 2 Uccaisravas: p.173, 1. 3. Uccaisravas is the name of the horse of Indra and one of the fourteen jewels churned out of the ocean. 1. Bhanu., p.393, 1. 11-12. 2. - Pinakapani bhagavan sarvapapa haro marah Kairatam vesam asthaya Mah Bha Vana. 39. 1-4.

Uttara kuru: p.271, 1. 8. This refers to the country of the 'Northern Kurus', one of the nine divisions of the world. 1 It is said to be a country of eternal bliss. Uttara: Uttara was the daughter of King Virata and wife of Abhimanyu, the son of Arjuna and Subhadra. Udayana: p.88, 1. 3. Udayana was the king of Kausambi (the modern Kosam, about 31 miles above Allahabad), who belonged to the Vatsa family. The country which he ruled was also called Vatsa. 1. Navavarsatmakasya jambudvipasya varsabhedah 'Daksinena tu nilasya meroh parsve tathottare, uttarah kuravo rajan punyah siddhanisevitah' Mah Bha. Ch.7. cf. A. Uttara kuravah saringavatakhyam D. varsam tadeva kuruvamsam. vide Uttarakurava iti bhumandalasyanavanam varsanam harasya varsagya, etc. Kane., p.II. 8.

Upendra: Vs.3, 1. 1. The reference in this verse is to the Nrsimhavatara of Visnu. Visnu in his dwarf incarnation became the son of Kasyapa and Aditi and thus was the younger brother of Indra.1 also records this: Upendra Nrsimha atari.² Bhanu. There is a reference to Kasyapa obtaining Visnu as his son as a boon, in Rama.³ The demon king Hiranya Kasipu persecuted his son Prahlada since he was a devotee of Visnu. Visnu assumed the form of a man-lion and killed HiranyaKasipu.4' 1. Upendra iti vikhyato vamanatvac ca vamanah Bhag. P. VII.3.42. 2. Bhanu., p.3, 1. 7. cf. C Kala. p.3, 1. 4. 3. Putratvam gaccha bhagavan aditya mama canaghah Rama., I.29, 16-1. 4. Bhag P. VII, Ch.5, 8. 166

Ulupi: p.367, 1. 2. Ulupi was the daughter of the Naga Kauravya. While bathing in the Ganges, she chanced to see Arjuna and being enamoured of him, managed to convey him to Patala. There she induced Arjuna, after considerable hesitation, to marry her. She bore him a son named Iravat. When Babhruvahana killed Arjura, it was sanjivanamani supplied by Ulupl that brought Arjuna back to life.1 1. Ulupi cintayamasa tada sanjivanam manim sa copatisthata tada pannaganam parayanam. - Mah Bha. Asvam. 80.42. ..... ityuktah sthapayamasa tasyorasi manim tada. Mah Bha. Asvam. 80.51. tasminnyaste manau viro jisnurujjivitah prabhuh cirasupta ivattasthau mrsta lohita locanah. ibid. 80.52. 167

Rayasrnga: p.140, 1. 7. He was named Rsyasriga because he was born Once of a doe and had a small horn on his forehead. the country Anga was affected by draught; so all the Brahmanas advised the king Lomapada to send for this sage as the means of getting rain. Accordingly, the king invited the sage and copious showers of rain fell into his country on his entrance. In return, the king gave santa, Dasaratha's daughter, adopted by him, in marriage to him. It was this sage who performed for Dasaratha the son giving sacrifice.¹ Ekalavya: p.64, 1. 2. The sabera chief was like Ekalavya, manifested in another birth. Ekalavya was a Sabara boy, the son of the Hiranya dhanusha, a king of the Nisadas. Ekalavya willing to be a disciple of Dronacarya approached him and expressed his wish. But he was not admitted only because he was a Sabara. Then thereupon he made an 1. Raghu. X.4. Rama. Bala. Ch. 9-14. 168

image of Drona and his love for his guru was so strong that even from that image he learnt the whole art of archery. The Sabara chief is appropriately fancied to be Ekalavya, both being archers and belonging to a wild non-aryan tribe. Kaca: Gods. p.94, 1. 6. Kaca was the son of Brhaspati, the teacher of the He was sent to Sukracarya, after his Upanayana to learn sanjivani vidya, Kanakagirii p.91, 1. 1. The sage Jabali is compared to Kanakagiri. Kanakagiri suvarnadri. This fabulous mountain is also known as Meru and Sumeru. This is regarded as the lympus of Hindu mythology and said to form the central point of Jambudvipa, all the planets revolve around it and it is compared to the cup or seed vessel of a lotus, the leaves of which are formed by the different dvipas, the river Ganga falls from heaven on its summit, and flows thence to the surrounding worlds in four streams, the regent of the four quarters of the compass occupy the corresponding faces of the mountain; 1. Mah Bha. Adi. 132. 31-59. 169

.170 the whole of which consists of gold and gems; its summit is the residence of Brahma and a place of meeting for the Gods, Rsis and Gandharvas, etc. Kapila: p.88, 1. 2. Sage Kapila was the founder of the Samkhya School of Philosophy. The Hindus have attached so much reference to his name that he was called 'the divine Kapila'. He was said to have been a son of Brahma, 1 the creative 2 3 form of Brahma and an incarnation of Visnu, or a form of Agni though born as a son of Vitatha and Devahuti. He was endowed with knowledge, virtue, freedom from passion and supernatural power at the time of his birth. 1. Vide Gaudapadas comm. on Samkhyakarika, p.1; Cole Brooks, II. 242. 2. Bhag P. 13.10; Vis P. III.2.18, Bhagavat Gita 10.26. 3. In Bhag P., however, Kapila is said to have nine sisters all born to 'Kardama' by his wife Deva huti. Bhag P. II.73, III.33.1.

1*71 His memory survives only in his system because no certain account is known about his life, date, etc. It is probable that he lived in the seventh or eighth century before Christ. He is said to have been born at Puskara, a sacred bathing place near Ajmer, and to have dwelt at Ganga sagar.1 But there is no evidence in support either statement. It seems to be certain that he was born in Northern India and sometime before the birth of Gautama Buddha whose time of death is assigned to 544 B.C. An indefinite antiquity was sometimes assigned to the Samkhya system. In the first book of the Mahabharata, Narada has said to have taught to the thousand sons of Daksa, the doctrine of final deliverance from matter, the surpassing knowledge of the Samkhya and is reckoned as one of the Prajapatis or first progenitor of mankind.2 Kabandha: p.47, 1. 4. Kabandha means a headless trunk, here that of Rahu, the demon who eclipses the sun and moon. 1. 2 A. Hall, Introduction to Samkhyasara, p.20. Mah Bha. Adi. I.125.

172' When Rama and Laksmana were in search of Seeta, crossed Krauncaranya, after having travelled three Krosas from Janasthana, fell into the hands of the demon Danu. He had at first a resplendent and mighty one but as he troubled the sages in the forest, he was cursed to be a demon by the sage Sthulasiras, who relenting said that he would go to heaven when his hands would be cut off. His hedious deformity arose from a quarrel with Indra whom he challenged but who struck him with his. Vajra and drove his head and thighs into his body. At his request Indra endowed him with a mouth in the belly and arms a yajana in length with which to catch his victims. ' When he caught Rama and Laksmana, each of them cut off one of his arms. When his body was burnt, he assumed a heavenly form and told Rama to form an alliance with Sugriva who would help him in recovering sita. 1. Rama. Aranya. 69-72.

Kamalayoni: 'Kamalayoni' - The creator. The God Brahma is supposed to have sprung from the lotus that grew from the naval of Visnu, and his conveyance is the swan.1 Kamalini, the abode of Laksmi: p. 226, 1. 7. The lotus is said to be the abode of Laksmi. Now, Laksmi has run a thorn of the lotus-plant into her foot and does not, therefore, set it firmly anywhere. Karnisuta; p.40, 1. 6. The 'Vindhya' forest is compared with the story of Karnisuta. The allusion is: Karnisuta was a Ksatriya who was the founder of the science of stealing. He is the hero of a story in the Brhat katha. According to Haravali as quoted by the comm. of Vasavadatta, Karnisuta was also called Muladeva, Mulabhadra and Kalankura. Vipula and Acala were his two friends; and Sasa was the name of his 2 counsellor. According to the Vaijayanti, he was called 1. cf. Visrantam iva vitata paksatina viyati pitamaha vimana hamsayuthena. Harsa C. VII. - 973

171 Karataka - Karnisutah karatakah steyasastrasya karakah. He is twice referred to in the Dasakumara carita as Karnisuta prahite pathi matimakarvam and as Kathamatikarkasyena karnisutamatikrantah. Ksemendra in his Kalavitasa describes Muladeva as the prince of Dhurtas (clevermen) and as adept in all the kalas. Tatrabhudabhibhuta prabhuta mayani kaya sata dhurtah. Sakala kala nilayanam dhuryah srimuladevakhyah. In the Kathasarit sagara Muladeva is mentioned in a story where he is described as a dhurta and his friend is said to be sasa. Bhanu. remarks: 'Karnisutah karatakah steyasastra pravartakah. Khyatau tasya sakhayau dvau vipulacala sanjnakau. Saso mantrivaras tasya' iti Brhatkathayam katha nibaddha.

Karnisuta nama caurya sastr sastra tasya vipulacaleti nayika According to D., pravartakah kascit raja... nama dheyam. A. gives a long story according to which Karnisuta was a brahmanavrva in the country of Bhurivarman. Vipula and Acala were his pupils. was one of his friends.5 Kalapi, etc.: p.202, 1. 2. Sasa According to Bhanu., 'Kalapi', 'sanatha' and 'svetaketu' are three royal sages. sages ! However, a sage called 'sanatha' is not known whereas kalapi and svetaketu are known personalities. Kalapi is said to 173 be the founder of a vedic school as mentioned by Panini. 'Svetaketu' was the son of 'Uddalaka Aruni' whom his father made to understand Brahma by saying 'tattvamasi svetaketu 8 Thus it is better to take 'sanatha' as 'accompanied by' then taking it as a sage. 1. Katha. taranga. 89.23. 2. Vasapa. p.74 (Hall). Dasaku. Ch.II, p.76, Ch.III, p.102. Bhanu., p.40, 1. 3. 4. 5. Kane ( 6. 12345678 p.50. Kalapi sanatha svetaketu sobhitam Bhanu., p.202, 1. 7. cf. Kalapi Vaisampayanantavasibhis ca Pan. IV.2.104. See Chha Up. VI. 8-16. Brh Up. VI.2. -

Kalpanta; - 176 A kalpa is a period of 1000 Mahayugas. It is equal to a day of Brahma, the day and night is of equal duration. At the end of a Kalpa the whole universe is destroyed. 1 Katyayani: Her feet were marked with lines of very thick dye looking red and thus she resembled the feet of Durga, stained with the blood of M hisa sura who is just killed. Here the reference is to the legend of Goddess Durga killing Mahisasura. The demon Mahisa defated Indra and drove him along with the gods from the heaven. The gods went to Visnu and Siva for help. The devine spirit emerging from their body took the form of Candi. The gods gave their weapons to her, who vanquished the demon and crushed him in her feet.? 1. BG. VIII. 17-18. Vis P. VI., 3-4. 2. Marka P 82-84.

Kalandi: p.21, 1. B. The poet fancies the dark girl to be Yamuna running away owing to the fear of being dragged by Balarama's plough. Once Balarama, under the influence of wine, called the river Yamuna to come to him that he might. sport in her. But Yamuna did not oblige. So Balarama felt insulted and dragged her with his plough, until the river implored his pardon in a human form. 1 1. Agaccha yamune snatumicchamityaha vihvalah Vis P., V. 25.8. _ Tasya vakyam nad sa tu mattoktamavamanya vai, najagama tatah krddho halam jagraha langall . Vis P. V.25.9. Grihitva tam tate tena cakarsa mada vihvalah vis P. V. 25.10. Vahasi vapusi visade vasanam paladabham hala hati bhiti milita yamunabham Gita. - sirayudha halabhaya niscala kalindi jala tvisi Kada. - 177

Kicaka: p.43, 1. 2. The forest was like the city of Virata. The allusion here is to the myth of Kicaka, the brother-in-law of Virata.1 The Pandavas have to remain incognito for twelve years. They went to the court of Virata along with Draupadi, in various guise. Draupadi became Sairinahri. Kicaka, the Commander in chief, who is also the brother-in-law of the king was smitten with the beauty of Sairindhrl and desired to violate her chastity and was killed by Bhima ultimately." Kindama muni: p.365, 1. 4. this Kindama cursed Pandu. The allusion is like While hunting in the forest, king Pandu shooted a male deer who was sporting with its female partner. 1. 2. Viratanagari, p.43, 1. 2. See Kicaka. Mah Bha. Virata. Ch.23.91, 13-22. $78

They were no one but the sage Kindama and his wife. There the sage cursed Pandu to die if he sports with his wife. 1 Pandu afterwards died while he was sporting with his wife Madri. Kulasaila; p.244, 1. 4. There are seven mountains called Kulasailas. They are: 'Mahendro malayah sahyah suktimanrksaparvatah, Vindhyas ca pariyatras ca saptaite kulaparvatah'.2 1. Aham hi kindamo nama tapasa bhavito munih vyapatrapan manusyanam mrgya maithuna macaram Mrgarupa dharam hatva mamevam kamamohitam asya tu tvam phalam mudha prapsyasidrsameva hi Priyaya saha samvasam prapya kamavimohitah tvamapyasyamavasthayam pietalokam gamisyasi'. Mah Bha. Adi. Ch.118. 2. vayu P.45.88. 179

180 Kumaras p.126, 1, 5. The commander of the gods: 'Skandha' was appointed by the gods as the commander against the battle of demon Taraka.1 Krtayuga: p.109, 1. 3. Ujjain is fancied to be the source of Krtayuga where Dharma is as its highest. Krsna: Killing the elephant Kuvalayapida; p.67, 1. 5. The sabara chief is compared with Krsna who had tore out the tusk of the elephant. The allusion is to the following story: Krsna while coming to Mathura to attend the Arrowfestival (Dhanu-yatra) tore out the tusk of Kuvalayapida, an elephant that was let loose upon him by Kamsa, his maternal uncle, with the evil intension of killing Krsna. But in return Krsna killed the elephant and hold its tusk as a weapon." 2 1. Rama. Bala. 36-37. Katha. III.6. Brhat Ka M. III.1.142, ff. 2. Hatva kuvalayapidam vrstvarohapracoditam, madas rganuliptangau gajadantavarayudhau, etc. Vis P. V.20, 21-22, 30.

Kaustubha; p.418, 1. 6. Kaustubha was one of the fourteen jewels produced at the churning of the ocean.1 Khandaparaso, etc.: p.264, 1. 1. The reference is to the form of Siva as half male and half female.2 Khara and Dusana: p.63, 1. 6. The sabaras are compared with the followers of Khara and Dusana. • Khara was the half brother of Ravana and brother of Surpanakha, whose nose and ears were cut off by Laksmana, he first sent 14 demons to fight with Rama. Those being slain by Rama, Khara sent an army of 14,000 giants under his general Dusana which also met the same fate.³ 181 1. 2. 3. Kaustubhakhyamabhudratnam padmarago mahadadheh tasmin harih sprham cakre vakso'lankarane manau Bhag. VIII. 8.5. cf. Devya hi gaurya, etc. Dehardha pravista hara vide Kume VII. 28 Bhag . IV.3.14. Rama, Aranya. 22. 7-9. Kada. p.302 of p. garvita gauri ibid, p.188.

Gandhamadana: p.124, 1. 2. A mountain to the east of Meru and known for its forests having adoriferous herbs which give its name (Gandhena madayatiti). Guha: p.8, 1. Bhanu: Guha iva Kartikeya iva, so'api apratihata saktih syat iti. Ghatotkaca: p.68, 1. 1. The Sabara chief was like Ghatotkaca. Ghatotkaca was the son of Bhima (the second brother of Pandavas) by 1 the demoness Hidimba, was with a terrible form. He fought in the side of Pandavas and was killed by Karna with the sakti (missile) given by Indra. 1. Prajajne raksasi putram bhimasenanmaha balam. Vipupaksam mahavaktram sanku karnam bibhlsanam. Mah Bha. Adi. 155.31. 182

Catuh Samudra; p.396, 1. 8. The sagaras are sometimes said to be four, in the four directions and sometimes seven, surrounding the seven dvipas. 1 Bana. elsewhere also says about the four sagaras.² 183 Citralekha darsita, etc.: p.199, 1. 2. Here the allusion is to the following story: Usa, the daughter of Banasura saw 'Aniruddha' in her dream and fell in love with him. She then resolved to marry no one else. In order to find out who her chosen lord was, her friend, Citralekha, drew the pictures of all the youths in the world. She showed them to Usa and asked her to recognise her lover. He happened to be Aniruddha. Citralekha, by her yogic powers, brought Aniruddha to Usa's chamber. By this means, Usa's union with Aniruddha was facilitated.³ 1. 'Ete dvipah samudrais tu sapta saptabhiravrtah lavaneksu sura sarpir dadhi dugdha jalaih samam Vis P. II. 2.6. 2. 3. 'Tasya prabhedah ksirodo lavanodas tathapare' Amarakosa. cf. 'Caturudadhi mala mekhalaya bhuvo bharta' Kada. cf. Vis P. 5.33, 32.20. Brhat Ka M. VII. I.66-67.

184 Jarasandha: p.127, 1. 6. The king Tarapida is compared with Jarasandha. This is the story narrated in Mahabharat Brhadratha, the king of Magadha, was sonless for a long time. So being desirous for a son he propitiated the sage Kausika who gave him a mango fruit. The king cut it into two halves and shared and gave it to both his two queens. After eating it both the queens conceived. and broughtforth each a half of a boy. This strange creations were looked upon with horror and thrown upon into a crematory ground. There the demoness Jara was wandering in search of food. She got those two halves and put them together just to take them. But strangely those two halves being properly joint got life and started crying. Then Jara, the demoness took it and presented that baby to the king. From this accident about his birth the boy was called Jarasandha.1 Bhanu. without quoting the source produced the same story.² 1. Mah Bha. Sabha. Ch.17. 2. Vis. P. IV. 19. Bhanu., 127, il.18-22.

185 Jaladevata: Praying Rama: p.123, 1. 2. The reference seems to be to the legend that when Rama being angry with the sea was about to discharge the Brahmastra against it, the sea god came out and prayed Rama.¹ Jahnu: Ganges being drank by: p.92, 1. 5. The sage Jaball is compared to Jahnu as there issued from him the rays of his teeth. The allusion is to the following story: The river Ganga, while being brought down by Bhagiratha, happened to wash off the alter of Jahnu who was performing a sacrifice. The king got angry and drank off the river. Bhagiratha then propitiated Jahnu, who 1. Tato madhyat samudrasya sagarah svayam utthitah Rama. Yuddha. 22.17. Sagarah samupakramya purvam amantray viryavan abravit pranjalir vakyam raghavam sarapaninam ibid., Yuddha. 22.22. -

afterwards gave out the water through his ear. On this account the Ganga is called Jahnvi or the daughter 1 of Jahnu. Bhanu., however, says - Janubhyam udginn: 2 tato Jahnavity uchyate.< 286 Jamadagnya: p.15, 1. 5. , The king Sudraka is compared with Jamadagnya who had brought under his control the entire world with his sharp axe (Parasu dhara). The allusion here is to the story of Parsurama who is said to have killed all the Ksatriyas by his sharp axe. The story goes thus: Kartavirya carried away the 1. 2. cf. Vaisakha sukla saptamyam munina Jahnuna pura Adaupita punastyaktya karnarandhrattu daksinat. and tato hi yajamanasya Jahnor adbhuta karmanah Ganga samplayayamasa yaj havattam mahatmanah Rama. I. 43.35. Tasya valepalam jnatva krddho Jahnusca raghavah apivattu jalam sarvam Ganguyah jalam adbhutam Ibid., 1.43.36. Tatas tusto mahatejah srotrabhyam - ibid., 1.43.38. cf. Jahnu karna samudgirnamana ganga pravaha Harsa C. III. -

187 cow of Jamadagni, the father of Parsurama. Being angry, Parsurama killed Kartavirya. In revenge, Kartavirya's son 1 killed Jamadagni in the absence of Parsurama. Later knowing this, Parsurama took the vow of extirpating the Ksatriyas and is said to have done so twenty-one times." It may be mentioned here that Bana. very frequently alludes the story. 2 Tripathaga says: Visnu. haricaranaprabhavah: p.248, 1. 2-3. **Tripathaga' is the other name of Ganges. Ramayana 3 'Ganga tripathaga nama divya Bhagirathi ca trinpatho bhavayantiti tasmattripathaga smrta', iti. And Ganges is said to have sprung from the toe of 1. 2. 3. Bhanu., p.15, 1. 24-26. kaina parasupasa cf. Parasuramam iva ksatra ksapana kaina p cinhitam balanam gatam cf. Samagram udgatam ekavismati krtvah krtta vams am utkhatavan rajanyakam parasuramah Davanalasya parasuramasyeva sakalarajanya vamsa vana Kada, Vis P. II.8.110. Also Marka P. 56.1. cf. Harsa C. I.24, VII.12. -

$88 Tripura Bhasma: p.120, 1. 1. " Lord Siva applies to his body the ashes of the three cities. The reference is to: Lord Siva burnt down the three cities of gold, silver and iron built by Maya in the sky, air and earth,³ and presided over by himself Vidyunmalin and Tarakasura. Trisanku: p.16, 1. 1. The Candalakanya is compared to the royal glory of Trisanku, who had also become a Candala by curse. This alludes to the Puranic story of Trisanku, the father of Hariscandra, a king of the solar race, who wished to attain heaven in his human form. His family priest Vasistha was requested for the purpose to perform a sacrifice who declared it to be impossible. Trisanku then requested his sons, who cursed him to be Candala, taking it as an insult to their father who had already refused his request. Visvamitra, the rival of Vasistha, took pity on him and raised Trisanku towards the heaven by virtue of his own 1. Mah Bha. Drona. 202.64.

189 spiritual merits. He being a Candala, Indra did not admit Trisanku in the heaven and threw him down to the earth. However, Visvamitra did not allow him to come down to the earth and arrested him downward motion, keeping him suspended in the space.1 Dasavadana: Lifting up the mountain Kailasa: p.242, 1.1. This refers to the story of Ravana's lifting up the mountain Kailasa. Ravana conquered over Kubera and took his aerial vehicle Puspaka and directed it towards the part of Kailasa, the particular spot of si S'iva Parvati's abode. While coming nearer, the vehicle's movement was i arrested by the power of Siva, and he was then told by 'Nandi' to leave the place. Ravana being angry uplifted the mountain. But Siva in order to humble his pride pressed it with the toe of his left foot and compelled 'Ravana' to relinquish his hold of it.² 1. 2. Rama., I. 57-60. cf. Trisankor iva ubhayaloka bhrastasya naktamdivam and c. Hars C. VII. Trisankos' ca pitrsapac candala bhavah - Kada., p.337 of p. Rama. Utta. XVI.

Dasanana: Shaking the mountain Kailasa: p.122, 1. 4. The king Tarapida supported and steadied Dharma like Pasupati. The reference is to the following myth. Once Ravana was travelling in his puspaka vimana in the sky. While flying over Kailasa, the abode of Lord Siva, he was stopped by Nand I saying that Siva wanted private there. On this Ravana got angry and with arrogance caught hold of Kailasa and shook its foundation. Parvati became afraid by the violent motion of the When mountain, Siva in anger pressed the mountain in his toe in order to make it steady. 1 1. Puspakasya gatis cchinna yat krte mama gacchata tamimam sailamunmulalam karomi tava gopate. Rama. VII, 16.23. 190 Evam uktva tato ramah bhujanviksipya parvate tolayamasa tam sighram sa sailah sama kampatah. i ibid., VII. 16.25. cf. Kailasa sriyam iva dasa mukhonmulad na ksobha nipatitam K. p.129 of p. Kalena Kailasam iva dasananeo dhriyamanam V. II. Harsa C.

191 Daksa; p.295, 1. 5. One of the ten sons of 'Brahma'. 'Daksa' is variously stated to had sixty, fifty, forty-four and sometimes even a less number of daughters. Of these twenty-seven became the wives of the moon and thirteen (or according to some seventeen and according to others eight) married Kasyapa and became the mothers of gods, demons, men and animals. Diggaja: p.415, 1. 3. The neck was as if the shower, formed into a mass of the spray of water discharged from the trunks of guardian elephants of the quarters. These elephants of the quarters are said to be eight in number. Dilipa: p.253, 1. 3. 'Dilipa' was the king of the solar race. Kalidasa describes him as the grandest ideal of what a king should be and father of Raghu. 2 1. Airavatah pundariko vamanah kumudo 'njanah puspadantah sarvabhaumah supratikasca diggajah. 2. See Raghu. I. 12-30. Amarah.

Divyam iva, etc.: - -The eyes of the gods do not wink.1 Duhsata: p.365, 1. 6. The daughter of Dhrtarastra and wife of Jayadratha, the king of 'Sindhudesa. Druma: the king of the Kinnaras: p. 88, 1. 4. Druma was the king of the Kinnaras. Dharmaraja; p.193, 1. 3. Yama is the king of final justice. 'Citragupta' records the good and bad deeds of men and Yama deals out punishment,³ 1. Pariksipta sloka after Rama. III.26. 2. Drumah kimpurusesas ca upaste dhanadesvaram 3. Mah Bhd. Sabha. X. 29. Karam kauravesvarasya kimkara ivakrti drmah cf. Harga C. VII.8. cf. Bhanu., p.193, 1. 992

Dhundhumara: p.120, 1. 5. Dhundhumara, who was otherwise known as Kuvalayasva, was the son of Iksvaku. The demon Dhundhu was harassing the sage Uttanka in his devotions. So Kuvalayasva with his 21000 sons attacked the asura who lived in a sea of sand and slew him. From this exploit he got the name Dhundhumara (the slayer of Dhundhu). All his sons, however, except three, perished in the fiery flames of the demon's breath. 1 Dhenuka, subdued by Balarama; p.88, 1. 3. Demon Dhenuka was living in a Tala grove in the form of an ass. As Krsna and Balarama one day entered into the grove and picked some fruits, he ran to the spot and started kicking Balarama, in return Balarama seized him with his hind legs, whirled him round and killed him by dashing him on a palm tree. 1. 2. Vis P. IV.2. Mah Bha. 201-204 chaps. Hari V. Ch.70. Vis P. V. 8. 193

194 Narakasura: p.128, 1. 5. When the Mahavaraha' raised up the earth, out of ocean, a demon, 'Naraka' by name was born by the contact of earth with the great Varaha. He was very powerful. He started oppressing the gods and deprived Varuna of his umbrella. He also took away the ear-rings of Aditi. At the request of Indra, Krsna killed him.1 Naranarayana: p.123, l. 6. Originally regarded as identical, but in later mythology and epic poetry considered as distinct, Arjuna being identified with the former and Krsna with the latter. They are called variously as Daivau or Purvadevau, Rsi or Rsittamau and are represented as practising very austere penance on the Himalayas in a hermitage called Badarikasrama. 1. Vis P. 5.29. Hari V. Ch.122. 2. Krte yuge maharaja pura svayambhuvontare noro narayana scaiva harih krsnah svayambhuvah, etc. Mah Bha. Shanti. 334, 9-10.

Naravahana-datta katha: p.199, 1. 4. This alludes to the story of the marriage of and the love anxiety between Gandharvadatta and Naravahana. Gandharvadatta was the daughter of Sagaradatta, a gandharva king. She was resolved to marry one who would sing a hymn to Visnu to the accompaniment of Veena in the three gramas. Naravahana did this and married 1 her. The editor also gives a similar story · Gandharvadatta, the daughter of Sagaradatta, king of the Gandharvas, was a very beautiful damsel. She listened about Naravahana from a bard and was very much anxious about him.² 1. Katha. lam. V. Ch.2. 2. Brhat Ka M. 13.70 ff. - 'Raja sagaradattakhyo Tatha hi kathasarit sagara gandharvanamihasti yah. Tasya gandharovadattakhya sutasti nyakkrtapsarah'. Sahi bandimukhan naravahanadatta sya gunan srtva tasmin utkanthita babhuva. • Editor's note No.2, p.199. 195

196 However, Bhanu. explains that Priyadarsana was the daughter of Naravahanadatta and Gandharvadatta was her teacher of music and she longed for union with him.1 Narasimha: p.9. 1. 4. Visnu in the form of Narasimha' killed the demon Hiranyakasipu.² Narasimha iva: p.239, 1. The prince Candrapida is compared to 'Narasimha' on "account of his white complexion. Cakravarti Naravahana: 3 p.177, 1. 1. 'Naravahana was the son of Vatsaraja' who was the king of the Vidyadharas'. 4 1. Antah samvardhita priyadarsana namni rajadarika Naravahanaputri gandharvadattas ca tasya gandharvosiksako padhyayas tayos cira virahitayoh samagamotkantha. Bhanu., p.199, 1. 19-20. vide supra P. 166. 2. 3. of. Bhag. VII.8.22. 4. For this account, see Katha., Tarangas 23, 51-54. cf. Bhanu., p.177, 1. 1.

Nala: The monkey chief: p.123, 1. 3. Nala, the son of Visvakarma, a monkey chief was the architect under whose supervision the Setubandha between India and Srilanka was built.1 However, Bhanu, holds bavatpramukhanam.² Nalakubara: p.310, 1. 2. Naletyupalaksanam nilajam- Svetaketu was as handsome as 'Nalakubara' i.e., the son of Kubera, who is renowned for his beauty which enslaved the nymph, Rambha, to him. One day, when Rambha decked with heavenly ornaments, was coming to Nalakubara, Ravana forcibly detained her. Nalakubara became exceedingly angry at this and cursed Ravana that if he tries to seize a woman against her wish his head should break into a hundred pieces.³ 1. 2. 3. Rama. Yuddha. 22. 56, 59. Mah Bha. Vana. Ch.242. Bhanu., p.122, 1. 10. Kubera tanayah sriman bharta me nalakubarah Yac ccaput sa'dasasyo'pi nabhut para vadhu 'vibhuh. Brhat K&M. VII.198. 197

Narayana: p.128, 1. 5. Supporting the Mandara at the time of churning of the ocean. While the gods and the demons churned the ocean 1 with the mount Mandara, Visnu supported it with his arms when it started sinking; and hence his shoulders were hardened by the constant rubbing of the sides of the mountain. Narayana: p.21, 1. 7. sriva: p.21, 1. 8. The girl was resembling Laksmi darkened by lusture of Visnu's body who is black in complexion. The reference here is to the legend of Narayana 2 as having Laksmi on his chest.² 1. Rama. Bala. 45.47. 2. Tasyah srivas trijagato jagato jananya vakso nivasam akarot param vibhuteh Bhag. P.VIII. 8.25. cf. Yasya vaksasi narakjito laksmir iva lalasa. Hars C. IV. 1 Urah samaropitaika laksim udita narayanavalepa Prativimbakair nija rupato Laksmisananiva haranaya srjantim Kada.

199 Narada duhitr: P.427, 1. 7. Here the name Narada may mean the author of the musical work Sangita makaranda, in the introduction of which we read Gitam vadyam ca nrtyam ca trayam sangitam ucyate. Naradena krtam sastram makarandakhyam uttamam. And Narada duhit may mean 'a lady who had studied Narada's system of music'. However, Bhanu. takes Narada as 'devabrahma' and his daughter named as Madra.² Madra (in music) a personification of the first murchana in the gandhara-grama. Narayana murti: p.227, 1, This refers to the Krsna showing the 'Visvarupa to 'Arjuna'.³ 1. Gaekward's Oriental Series No.XVI. 2. Narado devabrahma tasya duhitri madrabhidhana... 3. p.427, 1. 11. BG Ch.II.

200 Parasurama; p.169, 1. 7. Candrapida is compared with Parasuram because of piercing the mountains. i Parasurama also pierced the Kraunca mountain.¹ There is a reference further to Parasurama's clearing the earth of the Ksatriyas. The hostile Parasurama thrice-seven times destroyed the Ksatriyas and filling with their blood the five large lakes of samanta pancaka offered libations from them to the race of Bhrgu. Then i he performed the Asvamedha sacrifice, gave away the whole earth to Kasyapa and retired to the mountain Mahendra. dra.2 Following Yojanagandha: " Parasara: p. 68, 1. 1. -1 The Sabara chief was like the sage Parasara who followed Yojanagandha (the musk deer, the fisherman's . daughter). 1. Vide P. 2. Mah Bha. Van Par. Ch.116-117. ibid Santi Par. Rajadharma. Ch.49.

201 Sage Parasara was the son of the sage Vasistha, said to be the author of Rgveda, i.e., 65-73 and part of IX, 97. Sage Parasara fell in love with a fisherman's daughter, whose stinking smell of the body spread a yojana; and for that she was known as Matsyagandha. But by the fever of the sage her stinking changed into fragrance and started spreading a yojana; Then she was known as Yojanagandha.1 Vyasa (Parasara) was the offspring of their union.² Pariksita: p.367, 1. 2. Pariksita was the son of Abhimanyu and Uttara. Uttara was pregnant when Abhimanyu died and at the end the Mahabharata samara in which Duryodhana was mortally wounded, Asvatthama discharged the Brahmastra, which after having killed the sons of the Pandavas entered the womb of Uttara and killed the child there. The son when born was quite dead but was restored to life by Krsna. 4 3 1. Tasya tu. 2. Yajanagandha Mah Bha. Adi. 63. 82-83. Vyasamata ceti vaijayanti. 3. Mah Bha, Aava. Ch.66. 4. Na bravimy uttare mithya satyametadbhavisyati esa salivayamyenam pasyatam sarvadehinam - Ibid.69.18. Ityukto vasudevena sa balo bharatarsabha sanaih sanairmaharja praspandata sachetanah ibid.69.24.

202 pandu: p.365, 1. 4. Pandu, the world-conquered king, became a fuel to the fire of the curse of Kindama, i.E., he died from the consequences of sage Kindame's curse. 1 Patala: The abode of demons: p.250, 1. 3. The dust was dark and profuse. Thus it is compared with Patala. It is said to be the haunt of dark demons and other dark things. 2 Parvatisimha: p.174, 1. 6. The lion is the vehicle of Parvati.³ parijata: p.225, 1. 6. The milky ocean, the abode of Visnu, is the native place of parijata tree which was produced from it along with Laksmi'at the time of churning of the ocean. 1. Vide Mah Bha. Adi. Ch.118. cf. Patala talavasisu vijnaya danavesu evotistastu Harsa C. 111. tamomandalesu Ati pramana padanumiyamana trsita Katyayan] sinh-vat-ra margam daksinam tiram 2. 3. of p. 4. See infra 213 - Kada. p. 125

203 Prtha: p.365, 1. 3. Prtha is the another name of Kunti, the daughter of Surasena. She was given by her father to Kuntibhoja, a childless friend. 1 Pramadvara; p.366, 1. 8. Pramadvara was the offspring of Menaka and Visvavasu, the king of the Gandharvas. Menaka left the infant on the bank of a river and Sthulakesa, a sage, whose hermitage was near, brought her up and named her Pramadvara. Ruru was promised her hand. Once she trod upon a serpent and was killed by the bite. A devaduta promised that she would come to life again, if he gives her half of his life.² Ruru did the same and Pramadvara regained her life.³ 1. 2. 3. i Suronama yadusrestha vasudevapita'bhavat tasya kanya pruha nama rupenapratime bhuvi agraj amatha tum kanyam suro nugraha kanksine pradadau, kuntibhojaya sakha sakhye mahatmane Mah Bha. Adi. III.3. Mah Bha. Adi. Ch. 8-9. Avuso'rdham prayacchami kanyayai khecarottama arngurarupabharana samuttisthatumepriya Ibid.9-12. -

204 This story is referred to in the Brhatkathamanjari¹ and also in Kathasarit sagara.² Bhanu. gives the story without giving the source. 3 Baka: Demon, seizing the city Ekacakra; p.67, 1. 7. The Sabara chief is fancied to be the demon "Baka' who had seized the city Ekacakra'. The reference is to: Baka was the name of a great demon who conquered the kingdom of Ekacakra. He was living this country and forced its king to send every day a large quantity of food with two buffaloes and a man for his daily meal. One day Bhima it was the turn of a Brahmana family, with whom the Pandavas stayed incognitio, to send one person. went and killed the demon Baka,' 4 1. 2. 3. 4. Pura pramadvaram jayam bhrguvamsabhavo guruh (ruruh) Ayusordhena dustahidastamevamajIvayat VII.134. Katha. II.6. 76-87. Brhat Ka. M. Bhanu., p.366, 1. 21-23. Mah Bha. Adi. Ch. 157-104.

Babhruvahana: p.367, 1. 1. Babhruvahana was the son of Arjuna from Citrangada, princess of Manipur.1 when the horse in the Asvamedha of Yudhisthira came to Manipur, Babhruvahana read from the plate on its head that his father Arjuna had come to his kingdom. He respectfully offered his kingdom to his father. Arjuna upbraided him for submitting so meekly. Babhru. being irritated cut off Arjuna's head with 2 an arrow. Bana: p.198, 1. 2. The commentator does not say anything about the person except telling 'a demon'. Bana, a daitya, was the eldest son of Bali, who had a thousand arms. His daughter, namely, Usha fell in love with Aniruddha, the grandson of Krsna, whom she beheld in a dream and had him conveyed to her 1. Vis P. IV.20 2. Mah Bha. Asva. Ch.79-80. 205

206 1 appartment. For this one great fight took place between Bana and Krsna. In this battle Siva and Skanda assisted Bana and Krsna was supported by • ... Balarama, Fradyumna and others. Krsna cut off the hands of Banasura but at last Siva interceded for the life of Bana and Krsna granted it.1 Bhagavati Sasthidevi: p.160, 1. 2. The goddess that presides over the 6 th day of the birth of a child and is invoked for the purpose of giving him strength and protecting him in throughout the life. She is said to be a form of Katyayani or Durga. She is sometimes identified with Devasena.² It is said that the child's destiny is written on its forehead on the sixth day. 1. 2. Rama. Bala. Ch.29. Evam skandasya Mahisim devasenam vidurbudhah sasthim yam brahmanah prahurlakshmimasam sukhapradam. • Mah Bha. Vana. 229, 49-50.

207 Bhagavan Hari: p.21, 1. 2. The Candala Kanya in her dark features immitates Visnu, who assumed the form of a coquetle. The reference here is to the legend of the churning of the ocean by the gods and demons. The demons carried away the whole pot of Amrta for which the gods seek the help of Visnu. Visnu then assumed the form of Mohini and proposed to distribute the 'Amrta' amongst the gods and demons, to which both the parties agreed. He, by tricks, deprived the demons of Amrta.1 Bhanu. also narrates the same story.² 1. Tamalokya sura sarve kalasam camrta bhrtam. Bhag. P. VIII.8.35. Lipsantah sarvavastuni kalasam tarasa haran. ibid. VIII.8.36. Stasmin antare Visnu sarvopaya vidisvarah, yosid rupam. - .. ibid. VIII.8.42. Yada ksayam gatam sarvam tada visnur mahavalah amrtam so 'harat turnam mayamasthaya mohinim. • cf. Rama. Bala, 45-52. 2. cf. Bhag. P. VIII.9. 21-26.

Bhagiratha: 208 Ganga pravaha iva Bhagiratha patha pravrttah. 1 The king Sudraka is compared with 'Ganga pravaha, who followed the path of Bhagiratha, meaning thereby, who was pious and noble in his purpose and action. The allusion is to the following story. The solar king Sagara performed a number of sacrifices and Indra being frightened of Sagara winning his throne carried away the sacrificial horse. While searching for it, the sixty thousand sons of Sagara dug the earth and met the sage Kapila. They mistook him as the thief and subsequently were burnt to ashes by the wroth of the sage. It was learnt that they will be liberated only 2 if their ashes were watered by the celestial Ganges. Neither Sagara nor Ansuman, his grandson, nor the great grandson Dilipa could do anything to bring Ganges down to the earth from heaven. 1. Vide Rama. Bala. Ch. 38-44. 2. cf. Marka P. 56.12.

Bhagiratha, the son of Dilipa, succeeded in bringing down the Ganges from the heaven. Ganges is believed to have followed the track of the chariot of Bhagiratha.1 Bharata: p.120, 1. 5. 'Bharata' was the son of Dusyanta and Sakuntala, the sovereign prince of India, called Bharatavarsa after him. Bharata, etc.: p.168, 1. 5. 'Bharata' is the author of the work Natya Sastra; and by Adi the poet probably refers to Visakhila and Kohala, who also wrote on dramaturgy and dancing. Bhisma, the enemy of Sikhandi: p.67, 1. 8. The Sabara chief is fancied to be like Bhisma, both being the enemy of Sikhandi. Sikhandi was the son of Drupada, placing whom before Bhisma, the Pandavas managed to bring about his fall on the battle field. 2 1. cf. Niti. NSB, VS. 10 2. Bhagirathohi rejarsir divyam syandanam asthitah prayld agre maharajas Ganga prsthato anvagat Rama. Bila. 43.30. Mah Bha. Bhis. 108, 109. 209

Madana; p.21, 1. 8. (Kupita hara hutasana dahyamana madana dhuma malini krtamiva ratim) The girl was beautiful like Rati, the wife of Madana, but of black complexion. The poet fancies that as if Rati is darkened due to her association with cupid by the smoke. Mandara: p.466, 1. King Tarapida's gait was slow owing to excessive joy and who drew himself put in its proper place his pure upper garment that slipped aside in his haste, as the Mandara mountain did the waters of the milky ocean. Here the reference is to the churning of the ocean. At the time of the churning of the ocean, the mount Mandara was made as the handle and so the waters of the milky ocean must have whirled around it. However, our commentator Bhanu. paraphrases Mandarah by mount Meruh which does not seem to be correct, in Vis P. 2 as Mandara is said to be to the east of Meru 1. Bhanu., p.466, 1. 8. 2. Vis P. II.2. 210

Madhusudana carana: p. 122, 1. 2. The king Tarapida is compared with the feet of Visnu. The celestial Ganges is said to have sprung from the toe of Visnu, hence the epithet. 1. Vamanadambujangusthe • Nakha sroto vinirgata Visnor bibharti yam bhaktya Sirasaharnisam dhrvah. cf. Marka P. 56.1. Vis P. II.8.110 cf. Tasmat pravardha manade.. .... bhagirathi pravaha iva pavanah. also Harsa C. I.24. Svetagangavarta panduram Padam iva tribhuvana vandaniyam trivikramasya. ibid. VII.12. 211

212 Madhu-Kaitabha: p.17, 1. 7. • (Madhukaitabha rudhirarunena Hari mivoruyugalena virajamanam) The king resembled Visnu red with the blood of Madhu and Kaitabha just killed, with his thighs reddened by the rays of the rubies of his throne. The allusion here is to the killing of Madhu and Kaitabha by Visnu. It is said that the two demons sprang up from the wax of the ears of Visnu, when he was absorbed in yogic sleep at the end of the Kalpa. Immediately they wanted to devour Brahma who woke up Visnu for protection. Visnu managed to choose a boon from them as they can be killed by him. Thus, they were killed between his thighs.1 Bhanu. records the event without elaborating the allusion but make Hari as Krsna.2 1. 2. Svakavana vrtav uru drstva devavaras tada madhu kaltabhayo rajan sirasi madhu sudanah. Mah. Bhd. Vana. 203.35. cf. Marka P. Ch. 81. cf. Purana purusa pivaroru samputa pista madhu kaitabha rudhira patala patala vapur abhavat adhipatir arnasum -> Hars C. VITI. Harimiva Krsnamiva, p.17. ...

213 Marica: Assuming the form of golden deer: p.47, 1.2. This is the story from the Ramayana, that when Rama, Laksmana and Seeta were living in Pancavati, once Surpanakha, the sister of Ravana came there and saw Laksmang. She was attracted by his personality and wished to have him as her husband. Laksmana denied it and cut her nose and ears. Being annoyed and insulted Surpanakha went back to Ravana and described what had happened. Ravana, to take revenge, sent so many Raksasas to fight. But all were defeated. So Ravana sent the demon Marica who in the form of a golden deer roamed about Rama's hermitage. Seeta was fascinated and urged Rama to bring it for her.1 Mahakala; p.109, 1. 4. Siva in his character of the destroyer of the universe, being then represented as having black colour and a terrific aspect. 1. Vide Rama. Aranya. Ch.42 ff.

214 The celebrated shrine of Mahakala is situated on the bank of the river Kipra in Ujjain. This is one of the twelve reputed Jyotirlingas of Siva, and immortalised by several Indian bards such as Kalidasa, Bhavabhuti and others.1 Mahakala: p.458, 1. 7. Mahakala is a form of Siva as the destroyer of the universe.² Here the poet fancies that as if Ambika with her creeper like body covered with a fine silk garment, with the red sindura on her forehead, tambula in her mouth, karnapura on her ear, etc., and is represented as a abhisarika going to meet the Great Destroyer. Mahavaraha iva, & p.210, 1. 4. The king is compared with Visnu. Visnu, as Great Boar, raised the earth out of the ocean and supported it on his jaws.³ 1. Megh. Vs.34. 2. Marka, P. 46, 14-15. 3. Bhag P. III. 13-19. of. Harsa C. III.

Mahabharata samara; p.253, 1. 8-9. The war of Kuruksetra is unique in many ways. The two armies consisted of eighteen aksauhinis, all of which fell on the battle field. An aksauhini consists of 21870 chariots, as many elephants, 65610 horses and 109350 foot. Mahisa: p.68, 1. 4. (Killed by Durga) The Sa s'abara chief is compared with the trident of Durga, that was wet with the blood of demon Mahisa, whom Durga killed. 2.15 Mahisasura: p.459, 1. 1. Here the poet fancies that goddess Ambika was chidding the offending buffalo with her toes (the flame) and reminding the fate of 'Mahisasura, that had the form of a Mahisa, and was killed by the goddess. The story of Mahisasura vadha is narrated in Markandeya P. in the following way: L For the story, vide p. 216

Mahisasura became the Indra of heaven and tormented the gods. The gods in despair went to Visnu. Tejas proceeded from the bodies of all gods was collected into one mass and became Devi. All the gods furnished her with their own weapons, viz., Sula, Cakra and Pasa, etc., and she vanquished the demon with these and crushed him with her foot. 1 Matrmandala: p.269, 1. 2. The 'matrs' are the divine mothers attending on Siva or more usually on Skanda! They are generally 2 eight in number. Bhanu. comments: matrmandalam brahm prabhrtinam saptadevinam samudayah. Madri: p.200, 1. 20. 3 Madri was the sister of the king of Madras and the second wife of Pandu, to whom she bore two sons, 4 Nakula and Sahadeva.4 1. Marka P. Ch.82-84. Brahmi mahesvari caindri varahi vaisnavi tatha Halayudha. 2. kauberity pi saptaiva.. 3. Bhanu., p.269, 1. 3. 4. Bhanu., p.200, 1. 20-21. 2.16

217 Matrke: p.145, 1. 1. The Matrs are the divine mothers attending on Siva or more usually on Skanda. They are seven or generally eight in number.1 Manasa lake: Created from the mind of Brahma;² p. Manasa sarah; p.56, 1. 1. The lake Manasa on the Kailasa mountain so called because it was created by 'Brahma by his own mind or will. It is also called as Brahmasarah.³ 1. Matrka... Mahesvari prabhrti Bhanu., p.145, 1. 2. Brahmnyadyastu matarah Amara. Brahmi mahesvari caindri varahi vaisnavi tatha Kaumari carma munda ca kalasankasaniti ca Halayudha. 1 2. Kailasa sikharanama manasa nirmitam param brahmana narasardula tenedam manasam sarah Rama. Bala. 24, 8-9. 3. Vide Rama. Adi. Ch.XXIV.

218 Mandhata; p.147. Mandhata was a king of the solar race, the son of Yuvanasva (born from his own belly). As soon as he came out of the belly the sages said dhasyati'? Whereupon Indra came down and said 'Mam dhasyati'. 'Kames a The boy thereupon called Mandhatr.1 He conquered the entire earth and wanted to vanquish Indra himself. Indra promised to offer him his throne with the condition that he would have to kill the demon Lavana. However, Mandhatr perished along with his army in the right with Lavana,² Bana is very fond of referring to Mandhata.³ Musalayudha: p.132, 1. 2. 4 Balarama had two weapons Hala and Musala. hence he is called musalayudha. - 1. Vis P. IV.2. 2. 3. Bhag P. IX.I.34, 2. ibid. IX. 6.34. Rama. Uttar. 67, 5-6. cf. Harsa C. IV.13, III.6, VI.5. 4. Halan ca balabhadrasya gaganad agatam ivalat, manasabhimatam vipra saunandam musalam tatha Vis P. V.22.7.

Merus p.44, 1. 2. The reference is to the story of Agasti making the mountain Vindhya keep his head down forever. The story runs as follows: Once mount Vindhya became jealous of the extreme height of mount Meru, and demanded that the sun should revolve around him as he did round Meru. Not being obliged by the sun, Vindhya raised himself as far as to bar the passage of the sun altogether. thus completely enveloped in darkness. The whole world All the request of the gods were fallen in deep yeer to free the passage of sun. Whereupon the gods requested the sage Agastya to check the upward progress of Vindhya, his disciple, and thus to restore order to the world. Accordingly the sage approached the mountain, who bowed down to his preceptor's feet, and was told by the sage to remain in a stooping posture till he returns from the south. But the sage never returned and Vindhya still continues in that posture.¹ 1. Mah Bha. III.104. cf. Raghu.VI. 61. 21

Meru giri: p.264, 1. 3. The celestial Ganges is described as starting from the slopes of Meru. 1 220 Yayati: p.120, 1. 5. yayati was the second son of Nahusa and the father of Yadu. He married 'Devayani' and 'Sarmistha. He was cursed by sukracarya to become prematurely old for tranferring his love from Devayani, the daughter of Sukracarya to Sarmistha, the daughter of the Asura king. After many entreatise he was allowed to transfer his decrepitude to any one of his sons; Puru having received it, the king enjoyed youth for 1000 years, after which time he retired to the forest having restored 2 Puru to his youth and made him his successors. 1. Merukuta tatantebhyo nipatant] vivartita, 2. vikiryamana salita niralamba papata sa 56, 3-4. cf. Harna C. I.11. Rama. III,66.7. Mah. Bha. Adi. Ch. 78-83. Marka P. cf. Anya evayam.......... bhagiratha yayati prabhrtaya swami Harga C.II.7.

221 Radheya: p.219, 1. 5. Radheya (Karna) was the son of Kunti born in her virginhood from the sungod. Kunti, out of shame, took the baby and left him drifting on the river. Charioteer Adhiratha found him and Karna then brought up by Adhiratha's wife Radha; hence the name. And he was placed on the throne of the kingdom of Anga, as when Arjuna refused to fight with any one who was not a king.² 1 Rama: Cursing the Cakravaka pairs: p.50, 1. 3. (Ramasa pagrasta......... , The pairs of Cakravakas are seen even now. Their wings are darkened by the blue lustures of the lake. The poet fancies that the visible darkness on their wings is the curse of Rama in visible shape. The reference is to the following myth: Sita was kidnapped by Ravana and Rama was lamenting through grief for his lost wife. The Cakravaka 1. Mah Bha. Adi. 136. 2. cf. Harsa C.II.16, VII.17.

birds laughed at him. Rama in anger cursed them to suffer from the grief of separation from their mates at night.¹ Rama: Piercing seven tala trees: p.50, 1. 5. This alludes to the story of the Vali-Sugriva fight described in Ramayana. Rama just to convince Sugriva of his valour as superior to that of vali, shot an arrow which pierced seven palm trees and entered the earth. 222 1. cf. Asesa Dandakaranyavasi munijanasapa sarthamiva sancarantam; Kalapaseneva murta Ramasa penakrsyamenam cakravaka mithunem vijaghate. vas Datt. p.185. cf. Surabhi nisvasa parimala & C. 2. - Harsa C.I.6. Sa grhitve dhanur ghoram saram ekam ca manadah salam uddisya ciksepa purayan sa raverdisah ... bhitva talan giriprastham sapta bhumim visesah sayakas tu muhurtena talan bhitva maha jabah nispetya ca punastunam tameva pravivesah tan drstva saptanirbhinnan salan banara pungavah Ramasya sara begena vismayam puram gatah. Rama. Kis. Ka. 12, 2-5.

223 Rahugraha grasa: Moon being seized by Rahu: p.218, 1.7. The girl was fair like moonlight. The poet fancies that 'jyotsna' left orb of the moon through the fear of being seized by the demon 'Rahu'.1 Rohini, wife of moon: p.341, 1. 1. Amongst 27 naksatras, represented as the wives of moon, Rohini was the most favourite.² Laksmi: p.8. 1. 2. King Sudraka was like the ocean the source of Laksmi, i.e., wealth. The reference is to the churning of the ocean by the demons and gods from which sprang up Laksmi. She was the one of the fourteen jewels churned out of the ocean. 3 1. 2. Rahuh saimhikeyah sa casau grahas tena graso bhaksanam tasmadyad bhayam tasmad rajanikara mandalam candrabimbam spahaya tyaktva gam prthvim avatinayagataya jyotsnayeva kaumuddyeva. Bhanu., p.218, 1. 15-17. of. Uparagante sasinah samupagata rohini yogam - sak. 3. Vide Vis.1.9. cf. Mah Bha. Adi. Ch.18. Rama. Bala. 45.27.

Laksmi, resides in the chest of Visnu: p.120, 1. 8. Laksmi is described as dwelling in lotus beds and in the chest of Visnu reclining. She is also said to dwell in lotus bed. The poet fancies that she left off her favourite haunts and embraced the king. 224 vadavanala: Aurva, a rishi: p.440, 1. 8. The madhyabhaga of the himagrha of the Kadambari's basabhavana was so cool and full of water issuing from fountains, etc., that the poet fancies that as if all the oceans are assembled there to cool down the submarine fire. The mythology behind this Vadavanala (submarine fire) is described in Mahabharata that the sons of Kartavirya, with a view to destroying the descendents of Bhrgu, killed even the children in the womb. But one of the pregnant women of the family secreted the foetus in 1. cf. Narayana urusthale lilaviharinim - Harsa C.III.24. also cf. adhomukhena... pankaja vanani vincyanu ibid. IV. cf. Bhagavata. VIII.8.28. -

her thigh (uru) and saved it. So the child at his birth was called as Aurva. On beholding him all the sons of Kartavirya became blind and the wrath gave rise to a flame which threatened to consume the whole world but at the desire of his pitrs, he cast it into the ocean and there it remains concealed with the face 1 of a horse and is said to devour its waters. 285 1. Tatastam krodhajam tata aurvo'gnim varunalaye utsasarja sa caivapa upayunkte mahodadhau mahad hayasiro bhutva yattadvedavido viduh tamagnim udgirad vaktrat pibatya apo mahodadhau Mah Bha. Adi. Ch.180, 21-22. cf. Adyapi nunam harakopavahnis tvayi ivalatyaurva ivamburasau sak. III. 'aurvas tu vadavo vadavanalah' ityamarah. --

226 Varaha, fear of: earth entered into sea; p.268, 1.2. The demon Hiranaksa obtaining boon from Brahma became isolent and carried the earth into the sea. Visnu assuming the form of a Boar brought it up. 1 The earth is represented here as entering sea due to the fear of stroke of the Boar. But it is not known what account Bana. follows in saying that the earth entered the water of the sea through fear of the stroke of the Boar's snout. The earth was carried to sea by the demon Hiranaksa. As Visnu in the form of a boar was lifting it up, the demon Hiranaksa attacked him and the earth was afraid of him. 2 According to Vis P., the Varaha form was chosen because it is an animal that delights to sport in water. 3 According to the other Puranas it is the type of the Vedic rituals. 1. cf. Vasati dasana sikhare dharani tava lagna, sasini kalaka kaleva nimagna kesava dhrta 2. 3. sukara rupa. ... Gita. Danstragragam gamupalaksya bhitam Bhag. P.III. 1.86. For the Boar incarnation, see Bhag. P. III. 13. cf. Jalakridasu ruciram varaham rupamatsaram.

287 Varuna: p.32, 1. 8. The king is compared with Varuna. (Yatha varunah - ,, praceta rajahamsam kalahamsamarohati.). 1 Varsa/Varsaparvata: p.295, 1. 1. 'Varga' is a continent. According to ancient Indian geography the earth is divided into seven dvinas continents. They are: 'Jambu, 'Pluksa', 'Salmala", Kusa, 'Kraunca 'Saka' and 'Puskara' Each of these dvipas was divided into 9 varsas (continents) each having mountains and oceans surrounding it.² Bharata Varsa is defined as Uttaram yat samudrasya himadrais caiva daksinam, Varsam tad bharatam name 3 bharati yatra santatib. Varsaparvata is one of the mountain ranges supposed to separate divisions of earth. They are to separate the 1. Bhanu., p.32, 1. 21 to p.33, 1. 1. 2. Vis P. II, 1-3. Man Ka P. 54 ff. 3. Vide Vakyasudha on Amara.

different divisions of earth. They are: 228 Himavan hemakutas ca rsabha meru reva ca nilah svetah tatha srigi saptasmin varsa parvatah. Some read nisadhah for rsabhah and Krsna for nila.² Vasujanani: p.227, 1. 4. Vasujanani who gave birth to the Vasus. The eight Vasus tried to carry off Vasistha's cow (Kamadhenu) while he was engaged in prayer and were condemned by the sage to be born as mortals. The Vasus The Ganges then requested to Ganga to be their mother. then became the wife of 'Santanu'. She threw in the Ganges the sons one after another and the last one only was given to santanu who later on was known as Bhisma. 1. 2. 3. Markap. 54.9. cf. Vyasa Bhasya on Yoga su. III. Tvamasman manusi bhutva srja putran vasunbhuvi Mah Bha. Adi. 96.15. 4. Tat patnitvam upagataya gangayah sapadosad astanam api vasunam manusyesu utpattih Kada. P.337, of p.

289 vali: p.49, 1. 5. This story runs as follows: vali, the elder brother of Sugriva, while engaged in a fight with the demon Mayavi, the brother of Dundubhi, was absent for a long time from Kiskindha. Sugriva, thinking him to be dead, ascended his throne. But Vali returned after having slain the demon, and angry that his brother should have seized the throne hastily banished him and seized his wife. Sugriva then came with his four followers and lived on the mountain Rsyamuka where he was safe from the attacks of Vali. 1. Rsyamuka girivara pampa paryanta sobhite nivasatyatmavan virascaturbhih saha vanaraih Rama. Ara. 72.12. " Evamuktva tu mam tatra vastranaikena vanarah Tada nivasaya masa Vali vigata sadhvasah Tenaham apaviddhvas ca hrtadaras ca Raghava ....... Rayamukam qirivaram bharyaharana dukkhitah ibid. Kis. 10, 26-28.

vayupralapa; p.90, 1.1. The speech of the god of wind; the Vayu-purana was originally related by vayu.¹ Vasuki: p. 123, 1. 5. The snake vasuki was used as a rope at the time of the churning of the ocean. 2 230 Vasuki: p.177, 1. 5. It alludes to the story of the churning of the ocean, where Vasuki was the rope with which Mandara was coiled at the time of churning.³ 1. cf. Puranam sampravaksyami yaduktam matarisvana, prstena munibhih purvam naimisiyair mahatmabhih. Vayu P. I. 47, 48. 2. 3. Vivudhah sahitah sarve yatah puccham tatah krtah, Krsnena vasuker daityah purvakaya nivesitah. Vig P. 1.9.83. Mah Bha. Adi. Ch.18. Rama. Bala. 45, 27-30. cf. Ullikhita parsvaprakasitakrasimna mandaramiva suragurarabha sabramita Vasuki ksinena madhyena, - ⚫tc. Vis. P. 1.9. Harsa C. IV.27. Mah Bha. Adi. Ch.18.

231 Vasudeva: p.9, 1. 5. 1 Vikrama trayena ayasita Vasudevam. The king had subdued the whole world by eka vikrama, by his prowess alone whereas lord Visnu had to take three steps and thus as it laughed at Visnu. The allusion is to the dwarf incarnation of lord Visnu. Bali was a powerful and generous demon. At the request of the Gods, Visnu assumed the form of a dwarf mendicant and begged three steps of land. Being granted his request, he assumed a mighty form and covered the entire heaven and earth in two steps and he put his third step on Bali's head and thrust him into patala.² Virupaksa: p.284, 1. 2. The god Siva so called because he has an odd number of eyes. 3 1. 2. 3. • Bhanu., p.9, 1. 12. Rama. Bala. 29. Vikrtarupanyaksini netrani yasya sa virupaksah sivah. Vairupyam ca trinetratvad iti KsIrasvami. Vividhani ravicandragni rupanyaks Inyasyeti Bhanuj idiksitah. cf. Kum. V.

232 Visrama bhramari Laksmi: p.225, l. 6. Here 'Laksmi' is compared to a bee sporting in the lotus-bed of the swords of warriors. This implies the hard-heartedness and unsteadiness of Laksmi. Vistarasravasi p.163, 1. 5. The new born child is compared with Vistarasravas, i.e., Visnu. Visnu possessed of Sankha and Cakra. Bhanu. wrongly treats Vista, as Indra. 1 Vrkodara; p.124, 1. 1. (Brings the flowers from Gandhamadana). This is a story from Mahabharata. While the Pandavas were conquered in gambling and were leading the forest life, once Draupadi beheld a lovely flower of an exceedingly gratifying smell borne by the wind. Then she asked Bhima to get that flower for her. Then Bhima went in search of that flower to the lake which was abundent with these flowers, on the mount Gandhamadan He conquered the Naga king, the guardian of the lake, married his daughter Ullaka and came with the Saugandhika flowers.² 1. Bhanu., p.161, 1. 13-14. 2. Mah Bha. Vana. 146, 2-3.

Vaikuntha: p.123, 1. 4. Visnu supported Mandara at the time of churning of the ocean.1 However, Bhanu.2 holds and comments Vaikuntha as Krsna. 233 Vainya: p.9, 1. 2. King Sudraka uprooted his enemies who were like mountains with his bow as Vainya did. Vainya iva capakoti, etc. Bhanu. comments: Vainya iva prthuraja iva. Pithuna purvam parvatakirnam dharitrim vilokya dhanukotya parvatan utsarya bhuh samikrteti puranam.³ 1. Tato devasurahsarve mamanth raghundana pravivesaya patalam manthanah parvatottamah. Rama. Bala. 45.47. cf. Vis P. I.9.76. iti artva hrsikesah kamatham rupam asthitah parvatam prstatam kotva sisye tatro dadhau harih parvatagram tu lokatma haste nakramya kesavah. - Rama. Bala. 45-30. - 2. Tatra udyaktau yo vaikunthah krsnah....... Bhanu. p.123. 3. Bhanu., p.9, 1. 8-9.

234 The reference is to the mythological personality Vainya, the son of the king Vena who levelled the earth by casting away the mountains with his bow. The story runs as follows: Formerly mountains were rebellious covering the earth according to their wish. As a result no corn grew and people were starved. levelled the earth and made it fertile.' Vainya who is also called Prthu 1 It may be mentioned here that Vena, being a prof ame king was put to death by the holy sage and Prthu was born from the right hand of the dead king, who milked the earth 2 in the form of a cow. 1. tata utsarayamasa sailan sata sahasrasah; dhanu kotya tad vainyas tena saila vivardhitah. Vis P. I.13.82. cf. Prthvim iva samutsarita mahakula bhubhrd vyatikaram. Kada. Harsa C. IV, Vs.2. 2. Vis P. I.13. cf. Kum. 1.2.

235, Vrkodara: p.169, 1. 4 Here Candrapida is compared with Vrkodara, i.e., Bhima. In the Adiparva of Mah Bha., there is a detailed discussion of Bhima.1 Sakuni: being partial towards Duryodhana: p.51, 1.9. Sakuni was the most important as well as the villain character of Mahabharata. In whom (Duryodhana) was apparent his partiality for Sakuni, his maternal uncle. Who suggested him many wicked schemes and assisted him in carrying them out, apparently for his good but really to work out his ruin. For example, it was sakuni who suggested Duryodhana that he by his great skill in gambling would deprive Pandavas of their wealth.2 Sakti: p.8, 1. 2. Bhanu. Etat pakse (Kartikeya pakse) saktir astravisesah. This is the particular missile of Kartskeya, and for that he is called saktidhara. 1. Java lakshyabhiharane bhojye pamsu vikarsane dhartara tran bhimasenah sarvansaha parimandati. Moh Bhd. i. 128.16. 2. Mah Bha. Sabha. 49, 39 &c. 3. Bhanu., p.8.

236 Satamakha: p.16, 1. 2. Bhanu.: Satamakha Indrah. Indra is supposed to have attained his position by performing a hundred sacrifices. Sitikantha (Siva), drinking poison: p.266, 1. 1. Where the peacocks were drinking visam (water). The reference here is to the churning of the ocean, Siva drinking the poison first produced from the ocean. According to Ramayana, 'hala-hala' was first produced at the time of the churning of the ocean. It was drunk by 'Siva' in order to make the world free from the terrible effect of the poison which made even his throat dark.1 1. Rama. I. 44. Bhag. VIII.7.

surasena; p.365, 1. 3. Surasena was the king of Mathura and father of Vasudeva and Kunti.1 237 Sonitapura: p.198, 1. 2. Sonitapura was the ancient capital of Banasura and now it is known as Devikot in Sinajpur District. 2 Sriparvata: p.461, l. 3. That old dravida dharmika was conversant with thousands of wonderful stories about the Sriparvata. This Sriparvata is a famous shrine in the Kurnool district in the Madras presidency, which is also known as sri Sailam. It is a sacred place of Siva and here lord Siva is worshipped as Mallikarjuna.³ About this sriparvata, Mahabharata says:- Sriparvatam samasadya naditiram upaspruset Asvamedhamayapnoti pujayitva vrsadhvajam Sri parvate mahadevo devyasaha mahadyutih. 1. 2. 3. Mah Bha. Adi. 111.3. Sonitapuram Bananamno daityasya nagaram tac ca Devikot It! prasiddham Bhanu., p.198, 1. 7. Vide The progress report by Rao Sahib H. Krisna Shastri for 1914-15.

238 nyavasat paramaprito brahma ca tridasaih saha tatra deva hrade snatva sucih prayata manasah - • asvamedham avapnoti param siddhi ca gaccati. 1 On this mountain, Goddess Laksmi practised penance and was booned to always reclined on the chest of Visnu. Svetaketu: p.202, 1. 2. Vide Kalapi. 1 Svetadvipa: p.279, 1. 7. Svetadvipa is one of the 18 minor divisions of the world. It is described as lying to the north of the milky ocean. 2 Satyavrata; p.94, 1. 7. The sage Jabali is compared with Satyavrata to whom keeping the vow was dear. 1. Mah Bha. Vana par. p.85, 18-21. 2. Kairodadheruttaratah svetadvipo mahaprabhah Mah Bha. San. 338.

239. Satyavrata is the name of Bhisma. His original name was Devavrata. Santanu fell in love with Satyavati, a fisherman's daughter. But out of fear of Bhisma who was heir to the throne, her father did not consent to her marriage with Santanu. To gratify his father's desire, Santanava made a vow to the parents of the girl that he would not accept the throne nor marry, and thus enabled his father to marry the damsel. On account of his terrible vow he came to be called as Bhisma. 1 Sanat Kumara: p.78, 1. 1. Sage Harita was like Sanatkumara. Sanat was a sage 2 and was one of the four sons of Brahma. Sanat was always Kumarah: a young man. He is said to be the author of a treatise on medicine. We learn from the chhan up. that Narada approached him as a disciple and learnt from him the Brahmavidya. 1. Vide Mah Bha. Adi. 100.98. 2. 1) The other three were Sanaka, Sadananda and Sanatana. 11) Bhag P.III.12.

Sandipani: p.367, 1. 4. He was the teacher of Krsna and Balarama in The teacher demanded as his Daksina his Dhanurvidya. son that had been killed at Prabhasa by a raksasa called Pancajana. Krsna dived into the sea, killed Pancajana, but he did not find the boy there, then he went to yamapuri, conquered yama and brought back the boy and restored him to his teacher. 1 Sapaksa bhubhrt: mountain having wings, entering the oceani p.199, 1. 1. Here is the reference to the mountain having wings which were later on cut off by Indra, and as if gathered together due to the fear of their wings being cut off by Indra.² 1. Vis P. V.21, 19-30. 2. cf. Raghu. 13-7. 240

Saptadvipa: p.237, 1. 7. The earth is generally told of as divided into seven dvipas.1 eighteen.² Sometimes they are also said to be Saptarsimandala: • p.106, 1. 3. The seven sages are: Marici, Atri, Angiras, 3 Vasistha, Pulastya, Pulaha and Kratr. Each Manvantara is said to have a different set of Saptarsis. Thus the Vaivasvatamanvantara has: Vasistha, Kasyapa, Atri, Vasistha, Kasyapa, Atri, Jamadagni, Gautama, Visvamitra and Bharadvaja.4 Samvartakambuda : p.191, 1. 5. Samvartakambuda is the name of the clouds that pour down rain at the time of universal deluge. OI Sambarta may mean pralaya, Samvarta eva sambartakah. Samvartaka ambudah puskaravartakah. 5 1. Vide Vis P.II.2.11. ff, 2. Also Vyssa Bhasya on Yoga Su. III.25. Astadasa dvipa nikhata yupah Ragh.VI.38. Api ca tavastadasa dvipasta mangalaka malini medini & C. Harga C.VI.11. 3. 4. Marka P. 79, 9-10. Vis P. III.1. 5. See Veni. III.4, 8. cf. Samvartakambuda lokavinasa kalina meghas tesam vindam samuha Bhanu. p.191, 1. 17. 241

Sarasvati, etc.; p.227, 1. 6. Laksmi and Sarasvati are poetically described as jealous of each other, the fact being that a rich man is not always a learned man. 242 Sindhuraja Jayadratha; p.365, 1. 7. Jayadratha, booned by lord Siva and killed by Arjuna. The story narrated in the Mahabharata is as follows: Jayadratha, the king of Sindhudesa, once while hunting in the forest, saw Draupadi and being captivated by her beauty carried her away when the Pandavas were on hunting. When they returned they pursued the ravisher and released Draupadi. Jayadratha was humiliated by Bhima upto a great extent and was released at the instance of Draupadi. Jayadratha being insulted practised severe penance and propitiated Sive. Being asked for the boon, he prayed that he should be able to kill the Pandavas. 1. cf. Raghu. VI.29.

Siva said that he can be abled to defeat the Pandavas in the battle except Arjuna.1 In the Mahabharata battle he was killed by Arjuna.² 1. Jagama rajan duhkharto gangadvaraya bharata sa devam saranam gatva virupaksam umapatim. Mah Bha. Vana. p. 272.25. Tapas cacara vipulam tasmai prito visadhvajah ibid. 26. Varam casmai dadau devah sa ca jagraha tacommu samastan sarathan panca jayeyam yudhi pandavan. ibid. 272-29. iti rajabraviddevam neti devastam abravit ajayyam scapyavadhyamsca varayisyasi tanyudhi. " ibid. 272-28. 1 rterjunan mahabahum naram nama suresvaram. 2. Mah Bha. Vana P. 272. 1 Sa tu gandivanizmuktah sarah syena ivasugah schitve sirah sindhupater utpapata vihayasam. Mah Bha. Drona. 146-21. 248

244 Sita; p.47, 1. 6. sita's image was painted inside the hut occupied Poet fancies that Sita in the form of the by Rama. picture as if again rose up from the earth. The reference is to the story of sita entering into the earth: Being called upon by Rama to prove her chastity to the people, sita got incensed and requested her mother the goddess Barth, to open up and give her shelter in. The earth opened up accordingly, and the goddess Earth came up seated on a celestial throne, took sita into her arms and disappeared, the chasm in the ground closing over them.1 1. cf. Yathaham Raghavad anyam manasapi na cintaye. Tatha me Madhavi devi vivaram datum arhati. Manasa Karmana vaca yatha Ramam samarcaye. tathame. Tatha sapantyan vaidehyam pradurasi ttadadbhutam, bhutalad utthitam divyam simhasanamanunnatam. Tasmins tu dharani devi bahubhyam grhya maithilim. Svagatenabhinandyenamasanecopavesayat. Tamasanagatam drstvapravisant Im rasatalam, puspavrstir avicchinna divya Sitamavakiram. Rama. Arany Ch.92, 14-26.

245 sirayudha halabhaya; p.413, 1. 4. sirayudha, Balarama was the 7 th child of Vasudeva and Devakl, but to save him from Kamsa, he was transferred to the womb of Rohini. He is represented as dressed in blue clothes and armed with a plough. Here the poet compared marakatasila with the dark colour Yamuna, who is as if standing still in fear of the plough of sirayudha. The allusion is to the story of Balarama dragging Yamuna with anger.1 Savitri: p.264, 1. 6. Savitri is the wife of Brahma.2 According to Bhanu., Savitri is the wife of fire god.³ A. takes it as the presiding deity of the gayatrimantra.4 1. See p. 2. Harsa C. I.4. 3. Savitri hutasana patni. 4. p.264, 1. 12. Reo'tha savitry akhyah savitri devato cyate. Vide Kane., p.309. cf. Tridasair arcita devi vedabhagesu pujita bhavasuddhasvarupa tu savitri tena sa smrta. Vis P.

Sudhasnuta: p.418, 1. 4. The moon is said to be full of Sudha (nectar), which is drunk by gods and the manes. 1 called 'Sudhasnuta, Thus it is 246 Suparna; Vs. 13, 1. 2. 'Suparna', the Eagle more known as 'Garuda, was the son of 'Vinata 'and 'Kasyapa, and is the vehicle of 'Visnu. According to mythology, Garuda is said to have freed his mother Vinata from the slavery of Kadr, her co-wife by offering 'nectar' which he snatched from Indra after defeating him. 1. Surya rashmih susumno yas tarpitas tena candramah krsnapakse 'maraih sasvatpiyate vai sudhamayah. Vis P. II.11.22. cf. Ravimavasate satam kriyayai sudhaya tarpayayate suran pitrns ca. 2. Vide Kane, p.10. Vikrama.

Sumandara ; p.426, 1. 3. Meru. 1 This is the mountain said to be in the east of However, Bhanu. wrongly explains it as Meru. Saimhikeya: p.71, 1. 3. Saimhikeya is a metronymic of Rahu who is supposed to devour the disc of the moon at the time of the eclipse. He is mythologically a Daitya, the son of Vipracitti and Saimhika. 1. Meroscaturdisam tatra navasahasra vistrutam Ilavrttam mahabhaga catvarascatra parvatah. Vis P. II.2.15. Viskambha racita meroryojanayutam ucchritah purvena Mandaronama daksine gandhamadanah vipula pascime parsve suparsvas cottare sthitah. ibid. II.2.16. 247

Surasindhu: p.120, 1. 3. siva. The Ganges falling on the head of lord Siva. When the Ganges fell from heaven on the head of lord Siva it was conceited enough to think that by the force of the fall, Siva would be crushed. Siva wanted to humble her pride and so Ganga had to wanter in the labyrinth in his matted hair long, till one outlet was 1 given to her. 248 Sthulasira, cursing Rambha: p.178, 1. 5. Bhanu. gives the story as follows: Once the sage Sthulasiras was wandering about to 1 collect Kusa grass. down. Suddenly he heard a loud cry help! help! He saw certain imatiated persons hanging Being asked by, he was informed that they were his ancestors. Since he was issueless the ancestors would be put into hell called 'put'. 1. Visamyaham hi patalam srotasa grhya sankaram • tasyavalepanam inatva krddhastu bhagavan harah. Rama. Bala. 43, 6-7.

Then the sage asked Rambha to be his wife. Rambha requested him to wait till she comes back after attending to some works of gods. When she delayed the sage cursed her to be a mare. Bhanu. 249 comments: Atra katha - 'Sthulasira nama maharsih -- kusasamidartham paryatan mahati svabhrantare pratamah paritrayasva paritrayasva ittyuccataram dhvanim asrnot. Gatva ca tatra ksamasariran purusans tatra lagnan pralambamanan apasyat. Prstasc 'ke yuyam' iti. Te ca 'tvaya ca apatyotpattir na krta. pitara ityevocan Tat virahat tvaduparame pumnamni narake patisyamah' iti. Tat srutva maharsi rambhabhidhanameva yositamidam uktavan 'tvam kamayamah' iti. Taya coktam - 'yathajnapayasi. -Kim tu devakaryam krtvagaccami. Ksamyatam tavat' iti. Gatayam sanketa bhango jata iti maharsina krddhena 'vadava bhava' iti sa sapta naranarayana vigrahavadhis ca sapo bhavisyati' iti.1 1. Bhanu., p.178, 1. 16-22. -

250 Hari: Killing the demon 'Naraka;' p.80, 1. 4. 1 Harita was like 'Hari'who had banished the fear of Naraka (hell). The reference is to the myth of Hari killing the demon 'Naraka', 'Naraka'was a demon, who was also known as Bhauma being the son of Bhumi, was the king of Pragjyotisa. According to the Mah Bha. and Vis P.1, he carried off the ear-rings of Aditi to the impregnable castle of Pragjyotisa, but Krsna, at the request of the gods, went there and having killed the Asura recovered the jewels. His account is differently given in the Harivamsa. Hari: Sleeping in the vana.: p. 88, 1. 4. In the four months of the rainy season, Visnu is believed to be lying asleep and the doors of heaven shut up. 2 1. Vis P. V.29. • cf. Harsa C. IV.3. 2. Vide C. Kala. p.124, 1. 10-11.

Hidamba: p.227, 1. 5. Hidamba demoness was the sister of Hidambasura. She, being attracted by Bhima's exploits, married him and became the mother of Ghatotkaca, who played a prominent role in Mahabharat yuddha. 1 251 Hiranyagarbha; p.198, 1. 5. In which the god Brahma was born as Hiranya garbha, that the action of the world may well proceed. According to Manu, Brahma was born as Hiranyagarbha, the first male formed by the undescernible eternal first cause, in a golden egg, resplended as the sun. Having continued in the egg for a year, Brahma divided it into two parts by the effort of thought and with these two shells he formed 2 the heaven and earth, and so on. In Rg Veda, Hiranyagarbha is said to have arisen in the beginning of the creation, the one lord of all created things, who upholds heaven and earth, who is god over all the gods, who gives life and breath and whose commands even the gods obey. 1. Mah Bha. Adi. 155.7, 31, 38, etc. 2. See Manu. I.7. ff.

Hiranaksya: p.68, 1. 2. I The Sabara chief is fancied to be Hiranaksya for he had his chest wounded by the tusk of big boars. The reference is to the myth of Hiranaksya being killed by lord Visnu in his Varaha incarnation.1 1 Harikrta jalakridam: p.226, 1. 1. 252 The reference is to the Kaliyamardana. The serpent 'Kaliya' lived in a pool of the Yamuna and rendered its water poisonous. Only a 'Kadamba ' tree had grown on its bank and Krsna jumped into the river from this Kadamba tree and trod upon the hoods of 'Kaliya'¸² 1. Bha P. III. 13-19, vide fns, supra, p. 2. Tadetam natidurastham kadambamurusakhinam, adhiruhyotpatisyami hradesminnabilasinah, iti. Vis P. V.7.10.

Keirasagarat, etc.; p.225, 1. 6. The poet mentions seven jewels out of 14 churned from the ocean including Laksmi. This refers to the story of the churning of the ocean by gods and demons. 1 1. See p. 223 Supra. 253