Part 3 of 3
When they are destroyed, the Kailakila* [Almost as common as this reading is Kailikila; and I find Kilakila and Kaichchhikila, also. See, further, p. 211, infra, notes I and __.] Yavanas will be kings, the chief of whom will be Vindhyasakti: his son will be Puranjaya;* [Paraparanjaya, in one MS. Vide infra, p. 212, notes § and ||.] his son will be Ramachandra; his son will be Dharma, [Corrected from "Adharma", for which I find no authority. The original runs: [x]. Even Professor Wilson's Bengal translation has Dharma.] from whom will be Varanga,* [Four MSS. have Vangara; one, Vyangala.] Kritanandana, Sushinandi, [Substituted for the "Sudbinandi" of the former edition, which I have met with nowhere. Sushinandi, the ordinary lection, is the word in Professor Wilson's Hindu-made version. One MS. has Sukhinandi; one, Sushirnandi; one, Sishyanandi.] Nandiyasas, Sisuka, and Pravira: these will rule for a hundred and six years.1 [Kilakila, Kolakila, Kolikila, Kilinakila, as it is variously read. (Four MSS. of the Vayu-purana have Kolikilas; one, Kilakilas. Two copies of the Matsya-purana give Kilikilas; one, Kilakilas; the fourth, Kilakalas. The reading of the Brahmanda-purana is Kailakilas. The Bhagavata-purana speaks of Kilikila, which the commentator Sridhara says is the name of a city. The commentator on the Vishiu-purana calls the city Kelikila.)
Sir William Jones's Pandit stated that he understood it to be a city in the Maratha country (Asiatic Researches, Vol XI., p. 142); and there has been found a confirmation of his belief, in an inscription where Kilagila,§ (It seems to be a mountain, giving name to a stronghold thereon.) as it is there termed, is called the capital of Marasimha Deva, king of the Konkan: Journal of the Royal Asiatic Society, Vol. IV., p. 282. This inscription dates A.D. 1058. The Puranas refer, probably, to a long antecedent date, when the Greek princes, or their Indo-Scythic successors, following the course of the Indus, spread to the upper part of the western coast of the Peninsula. The text calls them Yavanas; and the Vayu and Matsya say they were Yavanas in institutions, manners, and policy: [x]. (These words I find in the Matsya-purana, but not in the Vayu-purana.) The Bhagavata (XII., I., 30, 31.) names five of their princes, — Bhutananda, Vangiri, Sisunandi, Yasonandi,** (Called brother of Sisunandi.) and Praviraka, — who will reign 106 years; and they are, therefore, imperfect representatives of the series in our text. The Matsya has no further specific enumeration of any dynasty. The Vayu makes Pravira the son of Vindhyasakti;* (Dr. Bhau Daji has published an inscription from Ajunta, in which, he says, there is mention of a king Vindhyasakti and his son Pravarasena. The same names of sire and son are found, he alleges, in the Vayu-purana. His MSS. must differ, then, from mine. See the Journal of the Bombay Asiatic Society, Vol. VII., p. 65.) the latter reigning 96 years, and the former, 60. (In the Brahmanda-purana, it seems to be stated that Dauhitra and others — see below, — will reign for sixty years; and then follows something quite unintelligible in my MS.) The latter is king of Kanchanapuri, (In the Vayu-purana, the city is called Kanchanaka.) 'the golden city,' and is followed by four sons, whose names are not mentioned. Between Vindhyasakti and Pravira, however, a dynasty of kings is introduced, some of the names of which resemble those of the Kilakila princes of the text.§ (The Vayu-purana is anything but clear, hereabouts, in my MSS. It speaks — see the next note, — of Parapuranjaya (or Swarapuranjaya, according to three copies out of five); and he is said to be son of Sesha, king of the Nagas. Vide supra, p. 210, note _.) They are: Bhogin (the son of Seshanaga (I find, in the Vayu-purana: [x]. The Brahmanda-purana has the same verse.)), Sadachandra, Nakhavat, Dhanadhamita, (Three MSS. of the Vayu-purana have Dhanadharman; the remaining two, Dhanadharma.) Vimsaja, Bhutinanda, — at a period before the end of the Sungas? (the copies have [x]** (One MS. has [x]; and so reads the Brahmanda-purana. The resulting sense is "after the Sungas".) [x]). Madhunandi, his younger brother, Nandiyasas; (The Brahmanda-purana, at least as known to me, has, instead of these names: Ramachandra, Nakhavat(?), Varadharmin, Vangava (?), Bhuminanda, Sisunandi, Nandiyasas.) and, in his race, there will be three other Rajas, — Dauhitra,* (Variants: Dauhitrya and Daihitra.) Sisuka, and Ripukayan. (I find nothing like this name, but, in most of my MSS., Purikaya. The rest seem to speak of a city, Purikaya. The Brahmanda-purana gives Purikaya.) These are called princes of Vidisa or Videsa, (All my MSS. have Vaidesa, with Vaidisaka as its adjective. One or other must be wrong.) — the latter meaning, perhaps, 'foreign,' — and constitute the Naga dynasty. Our text calls Vindhyasakti a Murdhabhishikta,§ (The commentator explains this term, and rightly, by mukhya. He adds that there is a variant, [x], which he explains by [x].)— a warrior of a mixed race, sprung from a Brahman father and Kshattriya mother. (This is the definition of what is more ordinarily written murdhavasikta.)] From them will proceed thirteen sons; then, three Bahlikas; and Pushpamitra, and Patumitra, and others, to the number of thirteen, will rule over Mekala.1 [The text of this passage runs thus: [x] (Not one of my MSS. has anything but [x]. The Translator's reading seems to be corrupted from a fragment of the comment: [x]. ) [x].** (See note __ in p. 215, infra.) 'Their sons,' [x], the commentator explains by [x], "thirteen sons of Vindhyasakti and the rest." The Bhagavata has a different statement, identifying the sons of the Vindhya race with the Bahlikas, and making them thirteen: [x]. "The Bahlikas will be their thirteen sons." As the commentator: [x]. "There will be, severally, thirteen sons, called Bahlikas, of Bhutananda and the rest." The following verse is: [x]. "Pushpamitra, a king, and, then, Durmitra." Who or what they were does not appear. The commentator says: "Pushpamitra was another king; and Durmitra was his son:" [x]. Here is, evidently, careless and inaccurate compilation. The Vayu, though not quite satisfactory, accords better with our text. "Pravira," it says, "will have four sons. When the Vindhya race is extinct, there will be three Bahlika kings, — Supratika, Nabhira, who will reign thirty years, and Sakyamanabhava* (See note ||, below.) (quere this name), king of the Mahishas. (The Sanskrit cited requires 'Mahishins'.) The Pushpamitras will then be, and the Patumitras, also, who will be seven kings of Mekala. Such is the generation:" [x] (One MS. has [x], which gives Bhara, instead of Nabhira.) [x] (One of my MSS. gives [x], the reading of the Brahmanda- purana.) [x] (In one of my MSS., [x]; and the Brahmanda-purana, in my one copy, has [x].) [x] (This is the only reading of my MSS.; and the Brahmanda-purana has the same.) [x]** (The Brahmanda-purana has the same verses, but, in my single MS., in a very corrupt form.) The plural verb, with only two Bahlika names, indicates some omission; unless we correct it to [x] 'they two will reign:' but the following name and title, "Sakyamanabhava, king of the Mahishas," seems to have little connexion with the Bahlikas. If, in a subsequent part of the citation, the reading 'trayodasa' be correct, it must, then, be thirteen Patumitras; but it will be difficult to know what to do with 'sapta', 'seven.' (The seven kings of Mekala are unnamed, as in our Purana. As to the Pushpamitras and the Patumitras, the import is, probably, that there were thirteen of the latter, while the number of the former is not mentioned. See the next note, near the end.) If, for 'santatih,' we might read 'saptatih', 'seventy', the sense might be, "these thirteen kings ruled for seventy-seven years. (Such, owing to the word iti, could not be the sense, even if the reading were as it is suggested to alter it.) However this may be, it seems most correct to separate the thirteen sons or families of the Vindhya princes from the three Bahlikas, and them from the Pushpamitras and Patumitras, who governed Mekala, a country on the Narmada (see Vol. II., p. 160, note 4 (The only Mekala named there is a designation of the river Narmada. In the extract from the Vayu-purana in the note under annotation, there is mention, however, of a Mekala,— a city, in all likelihood, and the capital of the Mekala kings of our text.). What the Bahlikas (or princes of Balkh,) had to do in this part of India is doubtful.
The Durmitra of the Bhagavata has been conjectured, by Colonel Tod (Transactions of the Royal Asiatic Society, Vol. I., p. 325), to be intended for the Bactrian prince Demetrius: but it is not clear that even the Bhagavata considers this prince as one of the Bahlikas; and the name occurs nowhere else.] There will be nine kings in the seven Kosalas; and there will be as many Naishadha princes.1 [For the situation of Kosala, see Vol, II., p. 172, note 2. The three copies of the Vayu read Komala, and call the kings the Meghas, ''more strong than sapient:"§ (From the correction made in note __, below, it comes out that the Meghas were 'both strong and sapient.') [x] (The proper and more ancient form is Kosala, — with the dental sibilant; and, as [x] and [x] are frequently interchanged by careless scribes, there is no doubt that [x] is the right word here. The Brahmanda-purana has [x], yielding Kosala.) [x] (The correct reading, unquestionably, is that which I find, [x]. The kings of Kosala are, thus, said to be nine in number.) The Bhagavata agrees with our text.** (Its words— XII., I., 33,— are: [x]. Here the kings of the Kusalas are distinctly declared to be seven.) The Vayu says, of the Naishadhas, or kings of Nishadha, that they were, all, of the race of Nala: [x]. The Bhagavata adds two other races, seven Andhras (vide supra, p. 199, note 4), and kings of Vaidura; with the remark, that these were, all, contemporaries; being, as the commentator observes, petty or provincial rulers, — [x].] * [On referring to the beginning of note 1 in p. 213, supra, it will be seen that the Translator has transcribed a part of the original of this passage. I repeat a few words there given, and continue the quotation: [x] "Then the Pushpamitras and the Patumitras, thirteen, will reign; and the Mekalas will be seven; and there will be nine kings in Kosala; and there will be just as many Naishadha kings." The comment is as follows: [x]. Thus, it is not said where the Pushpamitras and the Patumitras — dynasties, probably, named from their founders, Pushpamitra and Patumitra, — will reign; there is no mention, as there is in the Vayu-purana of Mekala; we are told nothing, here, of the Kosalas, but of the city of Kosala; and the "seven" defines the number of the Mekala kings. If we suppose that our text — which, here, is in prose, and, therefore, comparatively liable to vitiation, should read [x], it will harmonize with the Vayu-purana, in not defining the number of the Pushpamitras, and in recognizing the Patumitras as thirteen. Vide supra, p. 214, note __. One of my MSS. yields Mekalakas, for Mekalas.]
In Magadha,* [Corrected from "Magadha", the Sanskrit being [x]. A city seems to be intended.] a sovereign [The original does not designate him as such.] named Viswasphatika will establish other tribes: he will extirpate the Kshattriya (or martial) race, and elevate fishermen, [Kaivarta. The word is, probably, here used in the sense of the offspring of Nishada men and Ayogavi women. See the Laws of the Manavas, X., 34.] barbarians,* [The original says Yadus and Pulindas.] and Brahmans, (and other castes) to power.1 [The Vayu has Viswasphani§ (This is the name that I find in the Vayu-purana. The Brahmanda-purana has Viswaspharni and Viswasphati.) and Viswasphini; the Bhaga- vata, Viswasphiirti, or, in some MSS., Viswaphurji. (This is no reading. The more ordinary that I find is Viswasphurji.) The castes he establishes, or places in authority, to the exclusion of the Kshattriyas, are called, in all the copies of our text, Kaivartas, Patus, (In only one MS. have I met with this reading. See note __, above.) Pulindas, and Brahmans. The Vayu (three MSS.) has Kaivartas, Panchakas, Pulindas, and Brahmans: [x]. The Bhagavata** (XII., I., 34.) has Pulindas, Yadus, and Madrakas. The Vayu describes Viswasphani as a great warrior, and, apparently, as a eunuch: [x] (I find two better readings than this; namely, [x] and [x]. The latter is the lection of the Brahmanda- purana, also.) [x]. He worshipped the gods and manes, and, dying on the banks of the Ganges, went to the heaven of Indra: [x] (The Brahmanda-purana has four lines, instead of these three, and says that the king committed suicide by throwing himself into the Ganges.)] The nine Nagas [Nagasena, called one of the Nagas, is mentioned in the Harshacharita, and is said to have been slain at Padmavati. See my Vasavadatta, Preface, p. 53. A Nagasena is named in the second inscription on the Allahabad pillar. See the Journal of the Asiatic Society of Bengal, 1837, p. 979; also, the Journal of the Bombay Asiatic Society, Vol. VIII., p. 247.] will reign in Padmavati, Kantipuri, [Variants: Kantipuri and Kantapuri. One of the best of my MSS. names the first only of the three cities in the text.] and Mathura; and the Guptas of Magadha,* [See note __, below.] along the Ganges, to Prayaga.1 [Such appears to be the purport of our text: [x] (The natural sense of these last words is: "The Magadhas and the Guptas will rule over Prayaga on the Ganges." Any place at the confluence of sacred rivers may be called Prayaga.) The nine Nagas might be thought to mean the same as the descendants of Sesha Naga; but the Vayu has another series here, analogous to that of the text: "The nine Naka kings will possess the city Champavati;§ (In Colonel Wilford's MS. excerpts, the text yields Padmavati, with which the Brahmanda-purana agrees.) and the seven Nagas (?)|| (Mannas, according to Colonel Wilford's extracts. And here, again, the Brahmanda-purana has the same reading.), the pleasant city Mathura. Princes of the Gupta race will possess all these countries, the banks of the Ganges to Prayaga, and Saketa, and Magadha:" (According to the Sanskrit, "the Magadhas".) [x] ([x], in three copies of the Vayu-purana.) [x]. This account is the most explicit, and, probably, most accurate, of all. The Nakas were Rajas of Bhagulpoor; the Nagas, (For the situation of the kingdom of the Nagas, see the Journal of the Asiatic Society of Bengal, 1865, Part I., pp. 116, 117.) of Mathura; and the intermediate countries, along the Ganges, (See note __, above.) were governed by the Guptas (or Rajas of the Vaisya caste). The Bhagavata* (XII., I., 35.) seems to have taken great liberties with the account; as it makes Viswasphurti king over Anuganga, — the course of the Ganges from Hurdwar (The commentator has Gangadwara.) (according to the commentator,) to Prayaga, — residing at Padmavati: (The same as Padmavati. This the Translator had; but I have corrected it as above.) [x] (For a previous translation of this stanza and its preceding context, with remarks thereon, by the Reverend Dr. Mill, see the Journal of the Asiatic Society of Bengal, 1837, pp. 16, 17.) omitting the Nagas altogether, and converting 'gupta' into an epithet of 'medini', — "the preserved (or protected) earth." Wilford (Asiatic Researches, Vol. IX., pp. 114, 115.) considers the Nagas, Nakas, and Guptas to be, all, the same. He says: "Then came a dynasty of nine kings, called the nine Nagas, or Nakas. These were an obscure tribe, called, for that reason, Guptavamsas. There were nine families of them, who ruled, independent of each other, over various districts in Anuganga, such as Padmavati," &c. &c. That city he calls Patna; but, in the Malati and Madhava, (See Professor Wilson's Select Specimens of the Theatre of the Hindus, Vol. II., p. 95, note __.) Padmavati lies amongst the Vindhya hills. Kantipuri he makes Cotwal, near Gwalior. The reading of the Vayu, Champavati, however, obviates the necessity of all vague conjecture. According to Wilford, there is a powerful tribe, still called Nakas, between the Jumna and the Betwa.** (Colonel Wilford's words are: "on the banks of the Jumna and the Betwa-nadi.") Of the existence and power of the Guptas, however, we have recently had ample proofs, from inscriptions and coins, as in the Chandragupta and Samudragupta of the Allahabad column (Journal of the Asiatic Society of Bengal. March and June, 1834), and Kumaragupta, Chandragupta, Samudragupta, Sasigupta, &c., on the Archer coins, found at Kanauj and elsewhere (Asiatic Researches, Vol. XVII., pl. 1., fig. 5, 7, 13, 19; and Journal of the Asiatic Society of Bengal, November 1835, pl. 38 and 39; and in other numbers of the same Journal), in all which, the character in which the legends are written is of a period prior to the use of the modern Devanagari, and was current, in all probability, about the fifth century of our era, as conjectured by Mr. Prinsep. See his table of the modifications of the Sanskrit alphabet from 543 B.C. to 1200 A.D.: Journal of the Asiatic Society of Bengal, March, 1838.] [For a peculiar reading of this passage, on the warrant of two MSS. consulted by the Reverend Dr. Mill, making the Magadhas and the Guptas rulers over the Magadhas, see the Journal of the Asiatic Society of Bengal, 1837, p, 10.] A prince named Devarakshita will reign, in a city on the sea-shore, over the Kosalas, Odras,* [The compound in which these names are combined allows of our reading either Odras or Audras. One MS. yields Udras.] Pundrakas, [Some MSS. omit this people. One copy yields Paundrakas.] and Tamraliptas.1 [The Vayu also mentions the descendants of Devarakshita, (or Daivarakshitas), as kings of the Kosalas, Tamralipta, and the sea-coast;** (The Vayu-purana has more, in all my copies. Its reading seems to be: [x]. We are to add, then, the Andhras and the Pauudras. For the Andhras, see Vol. II., p. 170, note __, and p. 184, note __; also, p. 199, note 4, and p. 205, note 1, supra: for the Paundras, Vol. II., p. 177, note __, and p. 184, note __. Pundra, whence the Paundras are supposed to have originated, is mentioned in p. 122, supra. It is most probable that the people spoken of along with the Paundras or Paundrakas, in the Laws of the Manavas and in the Mahabharata, are the Andhras, not the Audras.) so far conforming with our text, as to include the western parts of Bengal, Tumlook, Medinipoor, and Orissa. One copy reads Andhra, perhaps for Odra, Orissa; and one has Champa,|| (So read three of my MSS.; the rest having something very different, but illegible.) for the capital, which is, probably, an error, although the two other MSS., being still more faulty, do not offer the means of correction.] [Most of my MSS. have [x], which implies "a city on the sea-shore", in addition to the Kosalas, &c. But some copies give, instead of [x], 'city," [x], which extends the dominion of Devarakshita as far as the sea-coast.] The Guhas§ [The only grammatical reading that I find — and it occurs in only one MSS. — is as follows: [x]; which makes the rulers Guhas of Bhauma (?). This is, however, extremely doubtful. My copies of the Vayu-purana have Guha, in the singular; as if a person were intended. In the Mahabharata, Santi-parvan, sl. 7559, we read of the Guhas, a nation in the south of India, who, possibly, took their name from Guha, prince of the Nlshadas, a friend of Rama. I have nowhere found a lection answering to Professor Wilson's "mountains of Mahendra". The Vayu-purana has [x].] will possess Kalinga, [Corrected from "Kalinga". ] Mahishaka, [Corrected from "Mahihaka". Mahishmas, according to one MS. The Vayu-purana has the short form, Mahishas.] and the mountains of Mahendra.1 [The Vayu has the same. The countries are parts of Orissa and Berar.] * [Corrected from "Mahendra".] The race of Manidhana [Corrected from " Manidhanu". One MS. has Manidhanyaka; one, Manidhava; several, Manidhara, the name in Professor Wilson's Hindu- made translation. The Brahmanda-purana has Maladhanya.] will occupy the countries of the Naishadas, [Corrected from "Nishadas".] Naimishikas, and Kalatoyas.2 [The Vayu has sons of Manidhanya for the ruling dynasty, but names the countries those of the Naishadhas, Yudakas, (Padukas or Pudakas, according to my MSS. The Brahmanda-purana, in Colonel Wilford's manuscript extract from it, has Padumas. ) Saisikas,** (Agreeably to different MSS., these people are called Saisikas, Saisinas, Saisitas, and Sausitas. See Vol. II., p. 177, text and note __.) and Kalatoyakas. (After the passage, in the Brahmanda-purana, corresponding to this, there is, evidently, a considerable hiatus in Colonel Wilford's MS. extract.) The first name applies to a tract of country near the Vindhya mountains, but the last, to a country in the north. ( See Vol. II., p. 168, note 5.) The west or southwest, however, is, probably, intended, in this place.] The people called Kanakas§ [Kanas, according to one MS.] will possess the Amazon country* [Stri-rajya. But one of my copies has Trairajya.] and that called Mushika1 [The Stri Rajya is, usually, placed§ (By whom?) in Bhote. It may, perhaps, here designate Malabar, where polyandry equally prevails. Mushika, or the country of thieves, was the pirate-coast of the Konkan. The Vayu reads Bhokshyaka (or Bhokhyaka) for Mu- shika: [x] (This verse, as thus given, is of extremely doubtful correctness, in its second half. The words in my MSS. were, apparently, corrupted from something different. The Vayu-purana here concludes its specification of peoples and tribes.) The Bhagavata omits all these specifications subsequent to the notice of Viswasphurti.] [According to one MS., the people here spoken of are the Bhushikas; and so read some copies of the Mahabharata, where Professor Wilson found Mushikas. See Vol. II., p. 178.] Men of the three tribes, but degraded, and Abhiras and Sudras, will occupy Saurashtra, Avanti, Sura, Arbuda, and Marubhumi; [I find nothing to justify this rendering. The ordinary reading, as known to me, is as follows: [x]. "Outcastes, uuregenerate tribes, Abhiras, Sudras, and such others will govern the Saurashtras, the Avantis, and the Sudras, and the regions of Arbuda and Marubhumi." Several of my best MSS. yield, instead of Sudras, as the name of a nation, Suras. Both the Sudras and the Suras are found mentioned in association with the Abhiras. See Vol. II., p. 133, note __; p. 184, note 1; and p. 185, notes 2 and __; also, p. 224, infra, note __. After the Sudras — the nation so called, — a single copy introduces the Abhiras: and another copy has 'mountaineers', adrija, in lieu of 'unregenerate tribes', adwija. Abhira, equally with Sudra, denotes a caste, as well as a people. Saurashtra — for which the Translator's "Saurashtra" must be exchanged, in order to obtain a recognized word, — cannot be substituted for Surashtra, whence Surat. ] and Sudras, outcastes, and barbarians will be masters of the banks of the Indus, Darvika, the Chandrabhaga, and Kasmira.1 [From this we might infer that the Vishnu Purana was compiled when the Mohammedans were making their first encroachments on the west. They seem to have invaded, and to have settled, in Sindh early in the eighth century, although Indian princes continued on the Indus for a subsequent period: Scriptor. Arab, de Rebus Indicis, Gildemeister, p. 6. They were engaged in hostilities, in 698 or 700, with the prince of Kabul, in whose name, however disguised by its Mohammedan representations of Ratil, Ratbal, or Ratibal, (Dr. Gildemeister does not appear to have found the last two variants here given.) it is not difficult to recognize the genuine Hindu appellation of Ratanpal or Ratnapala. Their progress in this direction has not been traced; but, at the period of their invasion of Sindh, they advanced to Multan, and, probably, established themselves there, and at Lahore, within a century. Cashmere they did not occupy till a much later date; and the Raja Tarangini takes no notice of any attacks upon it. But the Chinese have recorded an application from the king of Cashmere, Chin-tho-lo-pi-li, — evidently the Chandrapida of the Sanskrit, — for aid against the Arabs, about A.D. 713: Gildemeister, p. 13. Although, therefore, not actually settled at the Punjab so early as the beginning, they had commenced their incursions, and had, no doubt, made good their footing, by the end, of the eighth, or commencement of the ninth, century. This age of the Purana is compatible with reference to the contemporary race of Gupta kings, from the fourth or fifth to the seventh or eighth century:* (This position is not yet established.) or, if we are disposed to go further back, we may apply the passage to the Greek and Indo-Scythian princes. It seems more likely to be the former period; but, in all such passages, in this or other Puranas, there is the risk that verses inspired by the presence of Mohammedan rulers may have been interpolated into the original text. Had the Mohammedans of Hindusthan, however, been intended by the latter, the indications would have been more distinct, and the localities assigned to them more central. Even the Bhagavata, the date of which we have good reason for conjecturing to be the middle of the twelfth century, and which influenced the form assumed, about that time, by the worship of Vishnu, cannot be thought to refer to the Mohammedan conquerors of Upper India. It is there stated that "rulers fallen from their castes, or Sudras, will be the princes of Saurashtra, Avanti, Abhira, Sura, Arbuda, and Malava; (Peoples, not countries, are intended in the original. For "Saurashtra", vide supra, p. 222, note __, ad finem.) and barbarians, Sudras, and other outcastes, not enlightened by the Vedas, will possess Kasmira, Kaunti, and the banks of the Chandrabhaga and Indus:" [x]. (I find, now, that [x] is the more ordinary reading. See Vol. II., p. 133, note __.) [x]. Now, it was not until the fourteenth and fifteenth centuries that the Mohammedans established themselves in Gujerat and Malwa; and the Bhagavata was, unquestionably, well known, in various parts of India, long before that time. (Account of Hindu Sects, Asiatic Researches, Vol. XVI. (Or Professor Wilson's collected Works, Vol. I.)) It cannot, therefore, allude to Mohammedans. By specifying the princes as seceders from the Vedas, there is no doubt that the barbarians and outcastes intended are so only in a religious sense; and we know, from indisputable authorities, that the western countries, Gujerat, Abu, Malava, were the chief seats, first of the Buddhists, and, then, of the Jainas, from a period commencing, perhaps, before the Christian era, and scarcely terminating with the Mohammedan conquest. Inscriptions from Abu; Asiatic Researches, Vol. XVI.] * [The ordinary reading is: [x]. "Unregenerate tribes, barbarians, and other Sudras will rule over the banks of the Indus, and the regions of the Darvika, of the Chandrabhaga, and of Kasmira." One of my MSS. has, instead of [x], [x]. On this reading, we must translate: "the regions of the Chandrabhaga and of Kasmira, as far as the banks of the Indus." My best copies of the commentary have the following: [x]. The Darvika river is, thus, identified with the Devika. For the Devika, see Vol. II., p. 144, text, and note 4; and p. 147, notes 2 and __. The Translator's "Darvika", so far as I know, is nothing.]
These will, all, be contemporary monarchs, reigning over the earth; — kings of churlish spirit, violent temper, and ever addicted to falsehood and wickedness. They will inflict death on women, children, and cows; they will seize upon the property of their subjects;* ([x]. There is a variant, [x], "intent on the wives of others.") they will be of limited power, and will, for the most part, rapidly rise and fall: their lives will be short, their desires insatiable; and they will display but little piety. The people of the various countries intermingling with them will follow their example; and, the barbarians being powerful in the patronage of the princes, whilst purer tribes are neglected, the people will perish.1 [ The commentator, having, no doubt, the existing state of things in view, interprets the passage somewhat differently. The original is: [x] (Two of my MSS., unaccompanied by the commentary, have [x], and, at the end of the passage extracted, [x].) [x]. The comment explains [x]: 'strong' ([x]), and adds: 'the Mlechchhas will be in the centre, and the Aryas, at the end:' [x]; meaning, if any thing, that the unbelievers are in the heart of the country, and the Hindus, on the borders; — a description, however, never correct, except as applicable to the governments, and, in that case, inconsistent with the text, which had, previously, represented the bordering countries in the hands of outcastes and heretics. All that the text intends is, to represent infidels and foreigners high in power, and the Brahmans depressed. It is not unlikely that the reading is erroneous, — notwithstanding the copies concur, — and that the passage should be, here, the same as that of the Vayu: [x] (The Matsya-purana has: [x]. Herewith, as to the words [x] — or [x], as most MSS. of the Matsya-purana read, — agrees the Brahmanda-purana, as known to me. One of my copies of the Vayu-purana, too, has [x].) "Intermixed with them, the nations, adopting, everywhere, barbaric institutions, exist in a state of disorder; and the subjects shall be destroyed;" the expression Mlechchhacharas cha (And such appears to have been the reading of our Purana, before its text was tampered with by the commentator. See note __ in the preceding page.) being used instead of MIechchhas charyas cha. A passage similar to that of the text — noticing the intermixture of Hindus and barbarians, — occurs in a different place (see Vol. II., p. 130, note 1 § (With reference to the verse there quoted, see note __, above, at the end.)), and designates the condition of India in all ages. At no period has the whole of the population followed Brahmanical Hinduism.] Wealth and piety will decrease day by day, until the world will be wholly depraved.* [[x].] Then property alone wiII confer rank; wealth will be the only source of devotion; passion will be the sole bond of union between the sexes; falsehood will be the only means of success in litigation; and women will be objects merely of sensual gratification. Earth will be venerated but for its mineral treasures;1 [That is, there will be no Tirthas, — places held sacred, and objects of pilgrimage; no particular spot of earth will have any especial sanctity.] * [[x]. The Translator's explanation of these words is taken from the commentary.] the Brahmanical thread will constitute a Brahman; external types (as the staff and red garb, [This explanation is supplied by the Translator.]) will be the only distinctions of the several orders of life; [[x].] dishonesty§ [Anyaya.] will be the (universal) means of subsistence; weakness will be the cause of dependence; (Avriti, 'protection,' 'security.') menace and presumption will be substituted for learning; [[x].] liberality will be devotion;** [The original adds [x], implying, that a man, if rich, will be reputed pure.] simple ablution will be purification;2 [Gifts will be made from the impulse of ordinary feeling, not in connexion with religious rites, and as an act of devotion; and ablution will be performed for pleasure or comfort, not religiously, with prescribed ceremonies and prayers.] [[x]. This seems to mean, that mere bathing will pass for a complete toilette.] mutual assent will be marriage; fine clothes will be dignity;1 [The expression Sad-vesa-dharin ([x]) is explained to mean either one who wears fine clothes, or who assumes the exterior garb of sanctity. § (The commentator confines himself to explaining the term by dambhika, 'a hypocrite.') Either interpretation is equally allowable.] and water afar off will be esteemed a holy spring.* ["Holy spring" is to render tirtha.] Amidst all castes, he who is the strongest will reign over a principality [Bhu-mandala, 'the earth.'] thus vitiated by many faults. The people, unable to bear the heavy burthens [The original has kara-bhara, 'load of taxes."] imposed upon them by their avaricious sovereigns, will take refuge amongst the valleys of the mountains, and will be glad to feed upon (wild) honey, herbs, roots, fruits, leaves, and flowers: their only covering will be the bark of trees; and they will be exposed to the cold, and wind, and sun, and rain. No man's life will exceed three and twenty years. Thus, in the Kali age, shall decay constantly proceed, until the human race approaches its annihilation.
When the practices taught by the Vedas and the institutes of law shall nearly have ceased, and the close of the Kali age shall be nigh, a portion of that divine being who exists, of his own spiritual nature, in the character of Brahma, and who is the beginning and the end, and who comprehends all things, shall descend upon earth: he will be born in the family of Vishnuyasas,— an eminent Brahman of Sambhala* [Called Sambhala, in the Bhagavata-purana, XII., II., 18. Neither the family of Vishnuyasas nor the village of Kalki is specified in the Vayu-purana, the Matsya-purana, and the Brahmanda-purana.] village,— as Kalki, endowed with the eight superhuman faculties. By his irresistible might he will destroy all the Mlechchhas and thieves, and all whose minds are devoted to iniquity. He will, then, reestablish righteousness upon earth; and the minds of those who live at the end of the Kali age shall be awakened, and shall be as pellucid as crystal. The men who are, thus, changed by virtue of that peculiar time shall be as the seeds of human beings, and shall give birth to a race who shall follow the laws of the Krita age (or age of purity). As it is said: "When the sun and moon, and (the lunar asterism) Tishya, [More commonly denominated Pushya.] and the planet Jupiter are in one mansion, the Krita are shall return."1 [The Bhagavata agrees§ (It corresponds almost literally: XII., II., 24. A similar stanza is found in the Vayu-purana and in the Brahmanda-purana.) with the text, in these particulars. The chief star of Tishya is d in the constellation Cancer.|| (See Colebrooke's Miscellaneous Essays, Vol. II., table opposite p. 322.) ] [The whole of this paragraph is condensed, or loosely rendered; and the same remark holds good as to the rest of the chapter.]
Thus, most excellent Muni, the kings who are past, who are present, and who are to be, have been enumerated. From the birth of Parikshit to the coronation of Nanda it is to be known that 1015 years have elapsed.1
[All the copies concur in this reading: [x] Three copies of the Vayu assign to the same interval 1050 years, [x]; and of the Matsya five copies have the same, [x], or 1050 years, whilst one copy has 1500 years, [x].* (In Colonel Wilford's manuscript extract from the Brahmanda-purana, the reading is [x], thus making the period one of 1015 years.) The Bhagavata (See note * in the preceding page.) has 1115 years: [x] which the commentator explains, "a thousand years and a hundred with fifteen over'': [x]. He notices, nevertheless, — although he does not attempt to account for the discrepancy, — that the total period from Parikshit to Nanda was, actually, according to the duration of the different intermediate dynasties, as enumerated by all the authorities, fifteen centuries; viz.:
Magadha kings / 1000 years.
Pradyota, &c / 138 years.
Sisunaga, &c / 362 years.
Total: 1500 years.
The shorter period is best proportioned to the number of kings; for, reckoning from Sahadeva, (who was contemporary with Parikshit), and taking the number of the Barhadrathas from the Matsya, (Vide supra, p, 177, note 1.) we have thirty-two of them, five of the Pradyota race,§ (Vide supra, p. 179.) and ten Saisunagas; (Vide supra, p. 182.) or, in all, forty-seven, which, as the divisor of 1050, gives rather more than twenty-two years to a reign. The Vayu and the Matsya further specify the interval from Nanda to Pulomat (the last of the Andhra kings), as being 836 (The Matsya-purana and the Brahmanda-purana seem to say so; but, in all my five copies of the Vayu-purana, there is the word [x], where Professor Wilson finds mention of Pulomat.) years; a total that does not agree exactly with the items previously specified:
9 Nandas / 100 years.
10 Mauryas / 137 years.
10 Sungas / 112 years.
4 Kanwas / 45 years.
29 Andhras / 460 years.
62 / 854 years.
In either case, the average duration of reign is not improbable; as the highest number gives less than fourteen years to each prince. It is important to remember that the reign of Parikshit is, according to Hindu chronology, coeval with the commencement of the Kali age; and, even, therefore, taking the longest Pauranik interval, we have but sixteen centuries between Chandragupta, — or, considering him as the same with Sandrocoptos, nineteen centuries B.C., — for the beginning of the Kali age. According to the chronology of our text, however, it would be but B.C. 1415; to that of the Vayu and Matsya, B.C. 1450; and to that of the Bhagavata, 1515. According to Colonel Wilford's computations (Asiatic Researches, Vol. IX., Chronological Table, p. 116), the conclusion of the Great War took place B.C. 1370. Buchanan conjectures it to have occurred in the thirteenth century B.C. Vyasa was the putative father of Pandu and Dhritarashtra, * (Vide supra, p. 158.) and, consequently, was contemporary with the heroes of the Great War. Mr. Colebrooke (Miscellaneous Essays, Vol. 1., pp. 109, 110, and pp. 200—202. Also see an extract from a searching and critical article by Professor Whitney, quoted in the present work, Vol. II., pp. 273—275.) infers, from astronomical data, that the arrangement of the Vedas, attributed to Vyasa, took place in the fourteenth century B.C. Mr. Bentley brings the date of Yudhishthira, the chief of the Pandavas, to 575 B.C. (Historical View of the Hindu Astronomy, p. 67); but the weight of authority is in favour of the thirteenth or fourteenth century B.C., for the war of the Mahabharata, and the reputed commencement of the Kali age.]
* [We read, in the Bhagavata-purana, XII., II., 26 — 32: [x]. "From your birth [Parikshit is addressed by Suka,] to the inauguration of Nanda, 1115 years will elapse. "Of the seven Rishis two are first perceived rising in the sky; and the asterism which is observed to be, at night, even with the middle of those two stars is that with which the Rishis are united; and they remain so during a hundred years of men In your time, and at this moment, they are situated in Magha. "When the splendour of Vishnu, named Krishna, departed for heaven, then did the Kali age, during which men delight in sin, invade the world. So long as he continued to touch the earth with his holy feet, so long the Kali age was unable to subdue the world. "When the seven Rishis were in Magha, the Kali age, comprising 1200 [divine] years [432,000 common years], began; and, when, from Magha, they shall reach Purvashadha, then will this Kali age attain its growth, under Nanda and his successors." This rendering is by Colebrooke, and will be found in his Miscellaneous Essays, Vol., pp. 356, 357; or Asiatic Researches, Vol. IX., p. 359.] When the two first stars of the seven Rishis (the great Bear) rise in the heavens, and some lunar asterism is seen at night at an equal distance between them, then the seven Rishis continue stationary, in that conjunction, for a hundred years of men.1 [A similar explanation is given in the Bhagavata,* (Vide supra, p. 230, note*. ) Vayu, and Matsya Puranas; and like accounts, from astronomical writers, are cited by Mr. Colebrooke (Asiatic Researches, Vol. IX., p. 358). (Or Miscellaneous Essays, Vol. II., p. 355.) The commentator on the Bhagavata thus explains the notion: "The two stars (Pulaha and Kratu,) must rise or be visible before the rest; and whichever asterism is in a line south from the middle of those stars is that with which the seven stars are united; and so they continue for one hundred years." (These are, mostly, Colebrooke's own words, a little altered. The Sanskrit is very much fuller. See the Asiatic Researches, Vol. IX., p. 360; or Miscellaneous Essays, Vol. II., p. 357.) Colonel Wilford has, also, given a like explanation of the revolution of the Rishis (Asiatic Researches, Vol. IX., p. 83). According to Bentley, the notion originated in a contrivance of the astronomers to show the quantity of the precession of the equinoxes: "This was by assuming an imaginary line, or great circle, passing through the poles of the ecliptic and the beginning of the fixed Magha, which circle was supposed to cut some of the stars in the Great Bear. * * * * . The seven stars in the Great Bear being called the Rishis, the circle so assumed was called the line of the Rishis; and, being invariably fixed to the beginning of the lunar asterism Magha, the precession would be noted by stating the degree &c. of any moveable lunar mansion cut by that fixed line or circle, as an index." Historical View of the Hindu Astronomy, p. 65.] At the birth of Parikshit, they were in Magha; and the Kali age then commenced, which consists of 1200 (divine) years. When the portion of Vishnu (that had been born from Vasudeva) returned to heaven, then the Kali age commenced. As long as the earth was touched by his sacred feet, the Kali age could not affect it. As soon as the incarnation* [Amsa.] of the eternal Vishnu had departed, the son of Dharma,— Yudhishthira, [Vide supra, pp. 102 and 159.] — with his brethren, [Read "younger brethren", the original being [x].] abdicated the sovereignty. Observing unpropitious portents, consequent upon Krishna's disappearance, he placed Parikshit upon the throne. When the seven Rishis are in Purvashadha, then Nanda will begin to reign;1
[The Bhagavata has the same; and this agrees with the period assigned for the interval between Parikshit and Nanda, of 1050 years; as, including Magha, we have ten asterisms to Purvashadha, or 1000 years. The Vayu and Matsya are so very inaccurate, in all the copies consulted, that it is not safe to affirm what they mean to describe.|| (The interesting passages thus referred to, consisting of some ten stanzas in each Purana, and of about as many in the Brahmanda-purana, are so extremely corrupt, in all my MSS., that I am unable to cite them. Specimens of what I find in my copies will be seen in notes in the two following pages.) Apparently, they state, that, at the end of the Andhra dynasty, the Rishis will be in Kfittika, which furnishes other ten asterisms; the whole being nearly in accordance with the chronology of the text; as the total interval from Parikshit to the last of the Andhras is 1050 + 836 = 1886; and the entire century of each asterism, at the beginning aud end of the series, need not be taken into account. The copies of the Matsya read: [x] (Corrected, on the authority of all my MSS., from [x], which breaks the metre.) [x]. "The seven Rishis are on a line with the brilliant Agni;'' that is, with Krittika, of which Agni is the presiding deity. (Whence Krittika has Agneya as a synonym. See Vol. II., p. 277, ad calcem.) The Vayu intends, in all probability, the same phrase; but the three copies have [x], (The text of the Vayu-purana is, evidently, somewhat corrupt, hereabouts: but, in the context of the passage from which these words are taken, the computations are retrograde. Thus, we read: [x]. All my MSS. have, to be sure, at the beginning of this stanza, [x]. But the Matsya-purana and the Brahmanda-purana furnish the restoration of what is, without question, the true lection.) very unintelligible clause. Again, it seems as if they intended to designate the end of the Andhra race as the period of a complete revolution, or '2700 years; for the Vayu has: [x] (This line is immetrical and ungrammatical, and says nothing of "the end of the Andhras". My best MSS. have: [x]. The corresponding verse of the Brahmanda-purana is, in my sole copy, crowded with mistakes of transcription.) "The races at the end of the Andhras will be after 2700 years." The Matsya has: [x] (?) [x] (I can but partially amend this incorrect verse by the aid of my MSS. One of them ends it with [x]. The Brahmanda-purana gives, at its close: [x]. Compare the reading in the note immediately preceding.).] and thenceforward the influence of the Kali will augment.§ [[x].
And, at the close of the passage, after specifying, as usual, that "the seven Rishis were in Magha, in the time of Parikshit":
[x]* (All my MSS. have [x]; and [x] ends the verse, in one of them. So, perhaps, the Matsya-purana is intended to read; and so the Vayu-purana and the Brahmanda-purana actually do read, according to my copies.)
the Vayu adds:
[x] ([x] is, probably, the correct reading of the end of this verse. My best MSS. give, at its beginning, [x].)
a passage which, though repeated in the MSS., is, obviously, most inaccurate; although it might, perhaps, be understood to intimate that the Rishis will be in the twenty-fourth asterism after the Andhra race: but that would give only 1400 years from Parikshit to Pulomat; whilst, if the twenty-fourth from Magha was intended, it would give 2400 years; both periods being incompatible with previous specifications. The Matsya has a different reading of the second line, but one not much more satisfactory:
[x]
''A hundred years of Brahma will be in the twenty-fourth (asterism?)." In neither of these authorities, however, is it proposed, by the last-cited passages, to illustrate the chronology of princes or dynasties. The specification of the period, whatever it may be, is that of the era at which the evil influence of the Kali age is to become most active and irresistible.]
The day that Krishna shall have departed from the earth will be the first of the Kali age, the duration of which you shall hear: it will continue for 360,000 years of mortals. After twelve hundred divine years shall have elapsed, the Krita age shall be renewed.
Thus, age after age, Brahmans, Kshattriyas, Vaisyas, and Sudras, excellent Brahman, men of great souls, have passed away by thousands, whose names, and tribes, and families I have not enumerated to you, from their great number, and the repetition of appellations it would involve.* [[x]. ] Two persons,— Devapi, of the race of Puru, [So yield all my MSS.; but we should here read Kuru. Vide supra, pp. 148 and 152.] and Maru, [See Vol. III., p. 325.] of the family of Ikshwaku,— through the force of devotion,§ [Yoga.] continue alive throughout the whole four ages, residing at the village of Kalapa. (See Vol. III., p. 197, text and note §.) They will return hither, in the beginning [There is no word, in the Sanskrit, corresponding to this.] of the Krita age, and, becoming members of the family of the Manu, give origin to the Kshattriya dynasties.1 [The Bhagavata has the same; Devapi, as the commentator observes, being the restorer of the Lunar, and Maru, of the Solar, race.] In this manner, the earth is possessed, through every series of the three first ages,— the Krita, Treta, and Dwapara,— by the sons of the Manu; and some remain in the Kali age, to serve as the rudiments of renewed generations, in the same way as Devapi and Maru are still in existence.** [See Original Sanskrit Texts, Part I., p. 149 (pp. 277, 278, in the 2nd ed.).]
I have now given you a summary account of the sovereigns of the earth: to recapitulate the whole would be impossible even in a hundred lives. These and other kings, who, with perishable frames, have possessed this ever-during world, and who, blinded with deceptive notions of individual occupation, have indulged the feeling that suggests "This earth is mine —it is my son's— it belongs to my dynasty," have, all, passed away. So, many who reigned before them, many who succeeded them, and many who are yet to come, have ceased, or will cease, to be. Earth laughs, as if smiling with autumnal flowers, to behold her kings unable to effect the subjugation of themselves.* [[x]. Read "harassed with the enterprise of self-conquest".] I will repeat to you, Maitreya, the stanzas that were chanted by Earth, and which the Muni Asita [It is not clear who he was. The best known Asita was son of Bharata: Ramayana, Bala-kanda, LXX., 27; Ayodhya-kanda, CX., 15; &c. See Vol. III., p. 297, note __.] communicated to Janaka, whose banner was virtue: "How great is the folly of princes, who are endowed with the faculty of reason, to cherish the confidence of ambition, when they themselves are but foam upon the wave! Before they have subdued themselves, they seek to reduce their ministers, their servants, their subjects, under their authority; they then endeavour to overcome their foes. [[x]. "They wish, after subduing themselves, to reduce," &c.] 'Thus', say they, 'will we conquer the ocean-circled earth', and, intent upon their project, behold not death, which is not far off. But what mighty matter is the subjugation of the sea- girt earth to one who can subdue himself? Emancipation from existence is the fruit of self-control. It is through infatuation* [Vimudhatwa.] that kings desire to possess me, whom their predecessors have been forced to leave, whom their fathers have not retained. Beguiled by the selfish love of sway, fathers contend with sons, and brothers with brothers, for my possession. [[x].] Foolishness has been the character of every king who has boasted 'All this earth is mine — everything is mine —it will be in my house for ever'; for he is dead. How is it possible that such vain desires should survive in the hearts of his descendants, who have seen their progenitor, absorbed by the thirst of dominion, compelled to relinquish me, whom he called his own, and tread the path of dissolution? ([x].) When I hear a king sending word to another, by his ambassador, 'This earth is mine; immediately resign (your pretensions to) it,' I am moved to violent laughter, (at first); but it soon subsides, in pity for the infatuated fool."
These were the verses, Maitreya, which Earth recited, and by listening to which, ambition§ [Mamatwa.] fades away, like snow before the sun. I have now related to you the whole (account of the) descendants of the Manu, amongst whom have flourished kings endowed with a portion* [The original has amsamsa, "a portion of a portion."] of Vishnu, engaged in the preservation of the earth. Whoever shall listen (reverently and) with faith, to this narrative, proceeding from the posterity of Manu, shall be purified entirely from all his sins, and, with the perfect possession of his faculties, shall live in unequalled affluence, plenty, and prosperity. He who has heard of the races of the Sun and Moon, of Ikshwaku, Jahnu, Mandhatri, [Corrected, here and below, from "Mandhatri".] Sagara, and Raghu, who have, all, perished; [Read "Sagara, Avikshita, and the Raghus". The Translator was mistaken in thinking that he found anything answering to "who have, all perished". The original runs: [x]. Avikshita, or the son of Avikshit, was Marutta. See Vol. III., p. 243, and p. 244, note §.] of Yayati, Nahusha, and their posterity, who are no more; of kings of great might, resistless valour, and unbounded wealth, who have been overcome by still more powerful time, and are, now, only a tale; he will learn wisdom, and forbear to call either children, or wife, or house, or lands, or wealth, his own. The arduous penances that have been performed by heroic men obstructing fate for countless years, religious rites and sacrifices of great efficacy and virtue, have been made, by time, the subject only of narration.§ [[x].] The valiant Prithu traversed the universe, everywhere triumphant over his foes; yet he was blown away, like the light down of the Simal|| (Satmali, in the original. Semal is the Hindi for it.) tree, before the blast of time. He who was Kartavirya subdued innumerable enemies, and conquered the seven zones of the earth; but now he is only the topic of a theme, a subject for affirmation and contradiction.1 [To be the cause of Sankalpa, 'conviction,' 'belief,' and Vikalpa, 'doubt,' 'disbelief.' The Bhagavata indulges in a similar strain, and, often, in the same words. The whole recalls the words of the Roman satirist: I, demens, et saevas curre per Alpes, Ut pueris placeas, et declamatio fias. (Run through the Alps, mad and savage That you may be pleasing to children, and become chanting.) (Juvenal., X., 166, 167.) ] Fie upon the empire of the sons of Raghu, who triumphed over Dasanana,* [Here, again, — see the preceding page, note __, — the Translator has strangely misapprehended the original, which speaks of the empire "of Dasanana, Avikshita, and Raghava": [x]. All my MSS. have this reading, yielding Avikshita, though Avikshita would equally well suit the metre.] and extended their sway to the ends of the earth! For was it not consumed, in an instant, by the frown of the destroyer? [The original has Antaka, who is one with Yama. See Vol. I., p. 188, note 1; and Vol. II., p. 112, note.] Mandhatri, the emperor of the universe, is embodied only in a legend; and what pious man who hears it will ever be so unwise as to cherish the desire of possession ["Desire of possession" is to render mamatwa.] in his soul? Bhagiratha, Sagara, Kakutstha, Dasanana, Rama,§ [The Sanskrit has Raghava. [x].] Lakshmana, Yudhishthira, and others have been. Is it so? Have they ever really existed? Where are they now? We know not. The powerful kings who now are, or who will be, as I have related them to you, or any others who are unspecified,* [Abidheyah.] are, all, subject to the same fate; [[x].] (and the present and the future will perish and be forgotten, like their predecessors). [There is nothing, in the Sanskrit, answering to the words which I have here marked off with parentheses.] Aware of this truth, a wise man will never be influenced by the principle of individual appropriation: and, regarding them as only transient and temporal possessions, he will not consider children and posterity, lands and property, or whatever else is personal, to be his own.§ [[x].]