Adhyaya 174

हिन्दी अर्थ

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

English

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

हिन्दी अर्थ

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

English

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

हिन्दी अर्थ

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

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

हिन्दी अर्थ

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

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

हिन्दी अर्थ

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

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

हिन्दी अर्थ

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

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

हिन्दी अर्थ

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

English

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

हिन्दी अर्थ

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

English

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

हिन्दी अर्थ

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

English

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

हिन्दी अर्थ

श्वेत वस्त्र धारणकर इन कल्पलताओंकी तीन प्रदक्षिणा कर इस भावके मन्त्रका उच्चारण करना चाहिए-जो पापविनाशिनी, ब्रह्माण्ड एवं लोकेश्वरोंका पालन करनेवाली तथा याचकोंको अभिलाषासे भी अधिक फल प्रदान करनेवाली हैं, उन कल्पलता-वधुओं तथा दिग्वधुओंको बारम्बार नमस्कार है।' इस प्रकार जो पुरुष भवभयको हरण करनेवाले सम्पूर्ण दिगङ्गनाओंके दानको करता है, वह अभीष्ट फलदायी नागलोकमें ब्रह्माके तीस वर्षोतक निवास करता है तथा सैकड़ों पितरोंको भवसागरसे तार देता है। वह सांसारिक पापसमूहके नष्ट हो जानेसे

English

The Aila and the Iksv&ku dynasties have been described along with their branches. The dynasty of the Ik§v&ku8 (the Suryvaihsa) is remem- bered to have come to an end with Sumitra when Ikvaku Ksatriyas will cease. The Aila K§atriyas (Chandra-vanjJa were contemporary with these (or the last of the Aila Ksatriyas was K§emaha. — Vayu,) so the knowers of the Somavaihia understand it. — 53. It apparently gives no meaning. The translation follows the reading of the VAya jwSHtW) h All these are declared to be the glorious descendants of Vivasvat those who are gone, those who exist now and those who will be in the future. — 54. The Br&hmapas, the Ksatriyas, the Vairfyas and the iudras are remembered to exist in this Vaivasvata manvantara, i.e., all are sons of Vaivasvata Manu). Thus ends the genealogy of dynasties. — 55. A Prophecy. Dev&pi, the Paurava king, and Maru, a king of Iksviku dynasty, are both existing in the village, Kalfipa, owing to their great Yoga. — 56. In the 29tli MaMyuga these two will be the leaders of Kfatriyas and will restore K$atriyahood. Suvarchas, the son of Manu (Mara?), will be the founder of the (future) Aikvaku line. — 57. In the 29th Mah&yuga he will bo the first founder of that dynasty. Similarly, Satya, the son of Dev&pi, will bo the (first) king (and the founder) of the Aila dynasty. — 58. These two (Devfipi and Manx) will bo the restorers of Katriya chivalry, in the beginning of that Malifiyuga. Thus should be understood the characteristics of the dynasties in all the Yugas. — 59. Even after the close of the Kali Yuga, the Seven Sages who continue to exist along with these two throughout the Kjita Yuga, will then incarnate in the middle of the (fnlui-e) Tretfi. Yuga. They will take birth in order to be the seeds of Brnhmanas and Ksatriyas (of Drahmauic parentage) again. Thus at the end of the Pusya nsterisra twhen the Great Bear is in a line with that asterism) the Seven Sages, along with those kings (take birth on earth) for the sake of procreating offsprings in every Yuga. Thus the Brahinanas know the close relationship of the Ksatriyas with the Brftlmianas (and how several Ksatriya dynasties had Brfihmana paternity).— 02. Thus, at the close of each Manvantara, those (two) immortal Ksatriyas and (seven) Brnhmanas, who cross over from one Yuga to anotlie? (in their full consciousness >, are called Sautfinas in the Sruti or founders of future human races. They become the origins of (the future) Br&hmanas and Ksatriyas. — 03. The Seven Sages know thus the rise, fall, and the longevity of these founders of dynasties as well as the decline and rise of the dynasties. — 64. When Jamadagua totally destroyed the Ksatriya clans the world became devoid of Ksatriya Kings. — 6.5-60 Hear, I will relate to you the <Iouble origin of the modern Ksatriya Kings. Aila and Ikswakn dynasties are said to be the origin of the Kshatriyas. -67-68. The Kings and other common Ksatriyas wore variously sub-divided in the world. Quite a profusion of Ksatriyas were born in the Aila dynasty, but there were not so many in the IkiwAku dynasty. Their number is full one hundred. SimiJarlj', by the spread of the Bhoj dynasty that number was doubled.— 69-70. These Ksatriyas have disappeared with their names. I am relating to you about them, please hear. 'J'he number of Pritibindhas was 100, Nagas 100, Hayas 100, Dhartarilstras 100, Janmejayas 80, brave Brahmo- dattas 100, Kurus 100, Panchals 100, Kasikusa, etc., 100 each, Nippa and Sasabindh 2,000 each.- 71-73. These K?atriyas were pious-minded and charitably disposed. Thousands of similar R&jarshis have disiippeared. In the present Man- waotsra the dynasty of Vaivaswatairianu appeared and disappeared and with it many races came and wont.— 73-75. Even in one hundred years it is not easy to describe that dynasty fully. Twenty-eight families have disappeared with the Devas. What remained I am relating. — 76-77. The sages of that dynasty are 43 in number. The rest are known as Yagas. I have described some of the dynasties in brief and the rest at length. For the sake of their being numerous I am not able to describe tliem fully again. Oh King, the Rajaris of the luminous Yay&ti dynasty whose names have been described have all disappeared with the Yuga. The man who hears them gets five worldly boons, viz., life, fame, wealth, heaven, progeny. By hearing this chapter one goes to heaven. Here ends the Two hundred and seventij-seeond Chapter. The RLsis said:—"Sfita! one should acquire, increase and protect wealth by fair means. The acquirement of wealth by a virtuous person has been said to be most lucky in all the Sastras. — 1. Be good enough to tell by what charity a wealthy and learned man feels blessed." — 2. Sfita iSaid: — " I shall now explain to you abont that great charity, (Mahfi Dan) which lias been mentioned to us by Lord Visnu in connection with the enunciation of the righteous ordinances. It has been kept so secret. It is the dispeller of all the ills and the effects of bad dreams " — 3-4. The Maha Danas are of sixteen varieties. Among the sixteen kinds of MaliA Dilns described by the Lord, the Tula Puru§a Dfinti is the first and best of all. It is the giver of virtue, long life, dispeller of all ills, venerat- ed by Lords Brahmfi, Visnu and Siva and other Devas. — 5-6. The other Danas are— Tliranyagarbha Di\na, Brahmdnda Dana, Kalpap&dapa Dfina, Oosahasraka DAna, lliranyakrnnadheenu Dana, Hira- nyiiSva Dana, Hirapyutlvarutha Dana, Hemahastiratha DSna, Panclialaipga- laka Dana, Dhar4 Dana, Visvachakra Dfina, Kalpalatfi Dfina, Saptasagaraks Dfina, Ratnadhenu Dana, Mahabhutagliata Dana, which were first observed byBhagavfiii Vfisudeva, the Destroyer of iambara, by Ambaria, Bhfirgava, Sahasravfihu, Prahlfida, Prithu, Bharata and other kings. These Dfinas ai'e always performed for the removal of all obstacles; and as a result of these they were all protected by th.e Devas. — 7-12. The Devas ward these observers of ordinances from all ills. — 13. If one of these Dfinas be accomplished without any obstacles through the favour of Lord Viu then Indra was not able to do any injury to the devotee. — 14. So a devotee should adore Lords Viniu, liva and Qaperfa and then witli the advice of the Brfihmanas should commence the performauce of sacrifices, pertaining to those Malifi Dfinas. — 15. " King Manu had put the following question to the Lord Janftrdans, which I heard and now shall try to nmke clear according to my under- standing. Please listen to it." — 16. 340 TBB MATSTA Manu said Lord, be pleased to tell me about the MahA LAnas, the most auspicious, sacred and mysterious." — 17. Matsya said: — The 16 great ordinances that have not been men- tioned elsewhere up to now, I shall now explain before to you." — 18. TulA Furufia DAna is the first and best of all, and it should be per- formed on the days of Ayana, Viuvak, Vyatip&ta, Dinaksyaya, on the first day of the Yugas and Manvantaras, SabkrAnti, Sa/ikr&nti Vaidbriti, Yoga, Chaturdarfi, Attaint, white Panchadail, on the Parva days, on the Dv&datli, As(akadoga, on the occiisiuns of sacrifices, festivities, marriages, after having seen bad dreams or seen wonderful things, on getting wealth and Br&hmanas, on the occasion of SrAddha, in desired times, in a sacred, place, in temples, cowsheds, near a well or a garden or a beautiful tank, etc. Thus in these days, on such occasions and at such places, Mahft Danas must be made.— 19-23. Life is momentary, wealth is transient and every being 'S in the clutches of death. Under such circumstances a man should always follow the course of Dharma and righteous actions. — 24. On an auspicious day the devotee should make the Brahmaoas recite Svastivachana and then make a pandal of 10 or 12 hands or 16 aratnis. It should have four Bhadrilsanas and the altar should be of seven hands and within this another Vedi of five hands. — 25-26. Notb, -«in=open palm of hand. In this central Vedi the doorways of fine wood should be made and four sacrificial cavities should be dug, one in each direction. Each cavity vkuinda; should have a girdle and a jar filled with water, an Asana (seat), two copper vessels, sacrificial utensils, Vi§tara, clarified butter, sesamum, incense, lights, flowers, etc., That Kupda is to be made of one band and should be made in tlie north-east. In this Vedi, the Qraha Devatas (Deities of the planets) are to be worshipped. — 27-29. Here the Brahmfi, Visnu and fiva should be worshipped with flowers, fruits, clothings, etc. All round, banners of various colours resembling the complexion of the four Lokapalas should be made. In the centre a beautiful banner should bo made, decorated with little bells and network and four buntings of bo-tree and otiier milky trees should be tied on four doorways and then two jars full of water and decorated with garlands, incense, etc., should be placed and two pillars of tbe wood of any of the following trees, viz. — SSla, Ingudi, Sandal, Deod&r, Sriparni, Vilva, and Priya KachanAra — should be made. They should be two hands underground and five hands above it. The two pillars are to be four hands apart. Another piece of wood, sufficiently strong, is to be placed across on the two pillars. — 30-32. Then a casteman should suspend the scales and in the middle of it should be placed a golden image. A rod of four hands should be put above the scales and the latter should be made 10 fingers thick and should be decorated with a plait of gold and ornaments. Both tbe scales should be suspended to the rod by means of iron chains and then they should be decorated with garlands studded with precious stones, flowers and sandal. A lotus should also be drawn with powders of different colours, and 0H4PTBB OOLXnv:. 34#: flowers, etc., should be strewn there, and above the beam of the scales a canopy of five colours should be erected. Afterwards those versed in e Vedas, handsome in appearance, of nice disposition, knowing all the rituals, born in the BhSratavarsa, should be made the priests, and the man accomplished in the Ved&nta, born in an Aryan family, knowing Pur&nas, of cheerful disposition, wearing white clothes, earrings, a golden girdle, armlets and other ornaments, should be made the Preceptor (Guru).— 33-38. To the east of the Mandapa two Brhmanas versed in the Rigveda should be seated, to the south should be seated two Br&hmanas accom- plished in the Yajurveda, two to the west knowing the Samaveda and two to the north versed in the Atbarvaveda. All those learned men should offer Hoinas or sacrificial libations four times in four directions by reciting the Vedic hymns on their respective altars to Qaneifa, Grahas, LokapSls, A§tavasu, Aditya, Marudgana, Brahmfi, Viijnu, liva, Sflrya and the Vanaspatis. — 39-40. Afterwards the mind should be turned to the mantras sacred to them. At the close of the sacrifice when the Homas are over, the precept- ors should get the music played and then taking the Valis, flowers and incense in order and invoke the Lokapals. — 41. The following mantras should be uttered at the time of invoking the Lokapfilas, viz. — O Indra! adored by the Devas, Sadhyas, Siddhas, come. O, one armed with a thunderbolt and surrounded and fanned by the nymphs, I salute you. Pray guard my sacrifice. Om Indr&ya Nainah. — 42. Agni come, come, be gracious enough to come. You are adored by the seers, all the Immortals and carrier of oblations to the gods! Be pleased to guard my sacrifice by your power and through your power- ful attendants. I salute you. Om Agnaye Namah. — 43. 0 Vaivasvata! 0 Divine Personage! Dbarmar4ja! be good enough to come. You are adored by all the Devas. You are of the Divine form. You are the cause of men's misery and prosperity. Please guard this sacrifice for my benefit. I salute you. Om Yamfiya Namah. — 44. Raksoganan&yaka! be good enough to come with your demon attendants, Vet&las and Pistchas, be pleased to guard this sacrifice, you are the lrd of Rdk§asas and the Lokas. 1 salute you. Om Nirritaye Namah. — 45. Come, O Lord! with the seas and the aquatic animals, come with the clouds and Apsarasas. The Vidyadharas and gods will sing praises of you. Do you protect us. I salute you. Om Varunaya Namah. — 46. Oome, 0 Lord 1 to protect me in my sacrifice. Come seated on a stag and in company with the Siddhas (demigods). The lord of the PriniM! the great helper of the author of destruction, do you accept my worship. I salute you. Om Vayave Namah. — 47. Come, 0 Yajneswava O (Tx)rd of the sacrifice)! Come and save the sacrificial ceremony, with the Naksatras (stars). In company with the Oshadhis and the Pitris do you accept my offerings, 0 Lord! Om Somaya Namah. — 48. THE MAT87A PORAEAM. Come, O Viavesvara! oonie, with the Bearer o( Naetri, idla, sknll and Kbatvftnga. 0 Lord of the wmrida i Master of the sacrifice! you accept my worship to fulfil my sacrifice. 1 salute yon. OLord! Otp lnaya Namah — 49. Come, 0 Lord of the P&tdia (netherworlds) and of the mountains! Come you praised in song by the N$ga women and the Kinnaras. O Ananta (Endless One)! Save our sacrifice with the great Yakrfas, and tJragus and the various gods. Om AnantAya Namah — 50. Come you the Lord of the universe! the Greatest Savant! Como you with the gods and the Pitris. You are the Creator of all-being of unparalled might. Come to grace our Sacrifice. 0 Lord! Om BraJiniaiie Namah.— 51. All beings that are in the three worUiw moving or fixed — may they with Brahman, Vi§mi and Siva protect mo. — 52. O Devas, DAnavas, Yaksas, Gandharvas, Serpents, Kaksasas, seers, men, Go, DevainStaras, be pleased and come and protect mo in the per- formance of my sacrifice. After thus invoking the Deities, offer the ornaments o£ gold to the Ritvikas. — 53-54. They should be given earritigs, girdle of gold, rings, clean clothes, and bedstead and double of these sliould be given to the Pre- ceptor. All the BiAhmanas sitting in the different directions should turn their heads on SAntikAdhyaya. — 55-56. The Br&hmanas engaged for the sacrifice who fast, should follow all these things, and the devotee should make the Brahman vAchana (svaativAchana) in the beginning, middle and the end. — 57. Afterwards the devotee should get himself bathed by the Bi'Shinanas and the Brfihmaas should recite the Vedic hymns and then he is to take a handful of flowers after circumambulation and wear a garland of wliile flowers and cloth. He should then invoke the scale and say " you are the strength of all the Devas and rest on truth. 1 salute you; 0 Jagad- dbatri! you have been designed by the Ix)rd Brahma as the witness. You hold yourself between the Truth and the Untruth. You are the life between the virtuous and the vicious. You weigh all- Weigh me then, and carry me across the ocean of the world. I salute you. Only in you is the Lord of the twenty-five elements inherent. I therefore salute you. I salute you 0, Govinda! in the form of this scale. 0 llari 1 be gracious enough to see me taken across this ocean of the world." — 58-64. Then after circumambulating and putting on a coat of mail, sword, shield and ornaments the devotee should sit in one of the scales. — 65. Seeing the face of Lord Sri Hari and taking the golden image of DharmarSja with that of the Sun by botli of his bands. The BrAhinaas should then weigh the devotee with excellent gold pieces until the scale. kicks the ground. Then the king eager fur his prosperity should place more gold than that of bis weight on tlie floor and remaining in the scale for sometime utter the following words: — Devi! you are tlie witness of all, I therefore salute you. You were first created by BrahmA and the whole of the moveable and the immoveable world is held by you. O VWva- dh&riai! you are the soul of all beings. You are the holder of the universe.