these stands, severally, a Kadamba-tree, a Jambu-tree, a Pippala, and a Vata;' each spreading over eleven hundred (Yojanas, and towering aloft like) banners on the mountains. From the Jambu-tree the insular continent Jambu-dwípa derives its appellation. The apples* of that tree are as large as elephants. When they are rotten, they fall upon the crest of the mountain; and from their expressed juice is formed the Jambu river,† the waters of which are drunk by the inhabitants: and, in consequence of drinking of that stream, they pass their days in content and health, being subject neither to perspiration, to foul odours, to decrepitude, nor organic decay. The soil on the banks of the river, absorbing the Jambu juice, and being dried by gentle breezes, becomes the gold termed Jámbunada, (of which) the ornaments of the Siddhas (are fabricated). The country of Bhadráśwa lies on the east of Meru; and Ketumála, on the west: and between these two is the region of Ilávŕita. On the east (of the same) is the forest Chaitraratha; the Gandhamádana (wood) is on the south; (the forest of) Vaibhrája is on the west; and (the grove of Indra, or) Nandana is on the north. There are also four great lakes, the waters of which 1 Nauclea Kadamba, Eugenia, Jambu, Ficus religiosa, and Ficus Indica. The Bhagavata substitutes a mango-tree for the Pippala; placing it on Mandara, the Jambu, on Merumandara, the Kadamba, on Supárśwa, and the Vata, on Kumuda. * Phala. + Compare the Bhagavata-purána, V., 16, 20. The original-V., 16, 13-is nyagrodha. are partaken of by the gods, called Arunoda, Mahábhadra, Ásitoda, and Mánasa.1 * The principal mountain ridges which project from the base of Meru, like filaments from the root of the lotos, are, on the east, Śítánta, Mukunda,† Kurarí,‡ Mályavat, and Vaikanka; on the south, Trikúta, Śiśira, Patanga, Ruchaka, and Nishadha; on the west, Sikhivásas, Vaidúrya, Kapila, Gandhamádana, and Járudhi; and on the north, Sankhakúťa, § Rishabha, Hamsa, Nága, and Kálanjara. These and others extend from between the intervals in the body, or from the heart, of Meru.' 1 The Bhagavata ¶ substitutes Sarvatobhadra for the Gandhamádana forest, and calls the lakes lakes of milk, honey, treacle, and sweet water. 2 The Vayu gives these names and many more, and describes, at great length, forests, lakes, and cities of gods and demigods, upon these fabulous mountains, or in the valleys between them. (As. Res., Vol. VIII., pp. 354, et seq.) * Professor Wilson had "Śítoda". In all the MSS. within my reach, the four lakes are enumerated as follows: अरुणोदं महाभद्रमसितोदं समानसम् । † Kramunja seems to be the more ordinary lection. Kurara is in one of my MSS. It is the reading of the Bhagavatapuráňa, V., 16, 27. § One of my MSS. reads Sankha and Kúťa. The Bhagavata-purana, V., 16, 27, has Sankha. || In my MSS., the original of this passage follows immediately the mention of the Járudbi, and is as follows: मेरोरनन्तराङ्गेषु जठरादिष्ववस्थिताः । On this the larger commentary observes: मेरोरनन्तराङ्गेषु जठरादिष्विति । पश्चादग्रेऽपि केशरपर्वतस्थानत्वेन संबध्यते । अनन्तराङ्गेष्विति । समीपेषु । अत एव जठरादय इव पूर्वदक्षिणपश्चिमोत्तरदेशवर्तित्वाज्जठरादयो ये तेष्वित्यर्थः । ¶ V., 16, 14 and 15. On the summit of Meru is the vast city of Brahmá, extending fourteen thousand leagues, and renowned in heaven; and around it, in the cardinal points and the intermediate quarters, are situated the stately cities of Indra and the other regents of the spheres. The 1 1 The Lokapálas, or eight deities in that character: Indra, Yama, Varuna, Kubera, Vivaswat, Soma, Agni, and Váyu.* Other cities of the gods are placed upon the spurs, or filamentmountains, by the Váyu; or that of Brahma on Hemaśringa, of Sankara, on Kálanjara, of Garuda, on Vaikanka, and of Kubera, on Kailása. Himavat is also specified, by the same work, as the scene of Śiva's penance, and marriage with Umá; of his assuming the form of a Kiráta or forester; of the birth of Kárttikeya, in the Sara forest; and of his dividing the mountain Krauncha with his spear. This latter legend, having been somewhat misunderstood by Colonel Wilford, is made the theme of one of his fanciful verifications. "Here, says he", [the author of the Váyu†], in the forest of Sankha, was born Shadánana, or Kárttikeya, Mars with six faces. Here he wished or formed the resolution of going to the mountains of Krauncha, Germany, part of Poland, &c., to rest and recreate himself after his fatigues in the wars of the gods with the giants. There, in the skirts of the mountains of Krauncha, he flung his sword; the very same which Attila, in the fifth century, asserted he had found under a clod of earth. It was placed in his tomb, where it is, probably, to be found." As. Res. Vol. VIII., p. 364. The text of which this is, in part, a representation is: तत्र शरवणं नाम यत्र जातः षडाननः । * See note at the foot of p. 112, supra. It seems to be from the Brahmánda-purána that Colonel Wilford here professes to translate. See the As. Res., Vol. VIII, p. 360. capital of Brahmá is enclosed by the river Ganges, which, issuing from the foot of Vishnu, and washing the lunar orb, falls, here, from the skies,1 and, after The legend here alluded to is told, at length, in the Vámana Purána. Mahishasura, flying from the battle in which Táraka had been slain by Kárttikeya, took refuge in a cave in the Krauncha mountain. A dispute arising between Kárttikeya and Indra, as to their respective prowess, they determined to decide the question by circumambulating the mountain; the palm to be given to him who should first go round it. Disagreeing about the result, they appealed to the mountain, who untruly decided in favour of Indra. Kárttikeya, to punish his injustice, hurled his lance at the mountain Krauncha, and pierced, at once, it and the demon Mahisha: एवं ब्रुवन्तं क्रौञ्चं सः (कार्त्तिकेयः) क्रोधात्प्रस्फुरिताधरः । विभेद शक्त्या कौटिल्पान्महिषेण समं तथा ॥ Another division of Krauncha is ascribed to Parasuráma. Megha Dúta, v. 59.* Krauncha is, also, sometimes considered to be the name of an Asura killed by Kárttikeya. But this is, perhaps, some misapprehension of the Pauráńik legend by the grammarians, springing out of the synonyms of Kárttikeya, Kraunchári, Kraunchadárana, &c., implying the foe or destroyer of Krauncha, occurring in the Amara and other Kosas. The river flowed 1 The Bhagavata† is more circumstantial. over the great toe of Vishnu's left foot, which had, previously, as he lifted it up, made a fissure in the shell of the mundane egg, and thus gave entrance to the heavenly stream. The Váyu merely brings it from the lunar orb, and takes no notice of Vishnu's interposition. In a different passage, it describes the detention of Gangá amidst the tresses of Śiva, in order to correct her arrogance, until the divinity was moved, by the penance and prayers of king Bhagiratha, to set her free. The Mahábhárata represents Śiva's bearing the river for a hundred years on his head, merely to prevent its falling too suddenly on the mountains. See Professor Wilson's Essays on Sanskrit Literature, Vol. II., p. 366. † V., 17, 1. encircling the city, divides into four mighty rivers, flowing in opposite directions.* These rivers are the Sítá, the Alakanandá, the Chakshu, and the Bhadrá. The first, falling upon the tops of the inferior mountains, on the east side of Meru, flows over their crests, and passes through the country of Bhadráśwa, to the ocean. § The Alakanandá flows south, to (the country of) Bhárata, and, dividing into seven rivers on the way, falls into the sea. The Chakshu falls into the sea, after traversing all the western mountains, and passing through the country of Ketumála. And the Bhadra washes the country of the Uttarakurus, and empties itself into the northern ocean.1 1 Although the Vayu has this account, it subsequently inserts another, which is that also of the Matsya and Padma. In this, the Ganges, after escaping from Śiva, is said to have formed seven streams: the Naliní, Hládiní, and Pávaní, going to the east; the Chakshu, Sítá, and Sindhu, to the west; and the Bhagirathí, to the south. The * सा तत्र पतिता दिक्षु चतुर्धी प्रतिपद्यते । Nearly all the MSS. examined by me have Sítá; and this is the reading of the Bhagavata-puráňa, V., 17, 6. In both the commentaries, however, Sítá seems to be preferred. Variants of this name, apparently, are Vanju, Vanchu, and Vankshu. § पूर्वेण शैलात्सीता तु शैलं यात्यन्तरिक्षगा । ततश्च पूर्ववर्षेण भद्राश्वेनेति सार्णवम् ॥ In a much more venerable work than any Purána we read, much to the same effect: fauud aðì dni et fagur: ufa I |