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dana,1 Vindhya, and Páripátra are the seven mountain ranges. As subordinate portions of them are thousands. of mountains: some unheard of, though lofty,* extensive, and abrupt;† and others better known, though of lesser elevation, and inhabited by people of low stature. There pure and degraded tribes, mixed to

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may here add, that a Śuktimat mountain occurs in Bhima's invasion of the eastern region: Mahábhárata, Sabhá Parvan. Gandhamadana here takes the place of Řiksha.

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2 For additional mountains in the Vayu, see Asiatic Researches, Vol. VIII., p. 334. The Bhagavata, § Padma, and Márkandeya add the following. Maináka, which, it appears from the Rámáyana, is at the source of the Sone; that river being termed Mainákaprabhava: Kishkindhyá Káńda. Trikúfa, called, also, in Hemachandra's vocabulary,¶ Suvela. Rishabha, Kúťaka, Konwa,** Devagiri (Deogur, or Ellora, the mountain of the gods: the Apocopi are said, by Ptolemy, to be also called mountains of the gods). Rishyamúka, in the Deccan, where the Pampá rises. Śrísaila or Śríparvata, near the Krishná (Asiatic Researches, Vol. V., p. 303). Venkata, the hill of Tripati. Váridhára, Mangalaprastha, Drona, Chitrakúta (Chitrakote in Bundelkhand), Govardhana (near Mathurá), Raivataka, †† the range that branches off from the western portion of the Vindhya, towards the north, extending nearly to the Jumna: according to Hemachandra, it is the Girnar range; it is the Árávalí of Tod. Kakubha, Níla (the blue mountains of Orissa), Gokámukha, Indrakila, §§ Ráma

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Chitrasánu, "having fair plateaus". But compare the Márkandeyapuráňa, LVII., 12.

Árya and mlechchha.

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** The ordinary reading is Kollaka.

+ See Lassen's Indische Alterthumskunde, Vol. I., p. 626.

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§§ See Lassen's Indische Alterthumskunde, Vol. I., p. 551.

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gether, drink' of the following streams: the stately Gangá, the Sindhu, and the Saraswatí,2 the Godávarí, Narmadá, and the great river Báhudá;3 the Śatadrú, Chandrabhágá,* and great river Yamuná; the Drishadwatí, *

girit (Ramtek, near Nágpur). Valakrama, Sudháman, Tungaprastha, Nága (the hills east of Ramgurh‡), Bodhana, Páńdara, Durjayanta, Arbuda (Ábú in Gujerat), Gomanta (in the western Ghats §), Kútaśaila, Kritasmara, and Chakora. Many single mountains

are named in different works.

See note at p. 130.

2 The Sursooty, or Caggur or Guggur, N.W.¶ of Thanesur. See the fourth note in this page.

3 The Báhudá is elsewhere said to rise in the Himalaya. Wilford considers it to be the Mahánada, which falls into the Ganges below Malda. The Mahábhárata ** has, amongst the Tírthas or places of pilgrimage, two rivers of this name, one, apparently, near the Saraswati, one, more to the east. Hemachandra†† gives, as synonyms, Arjuní and Saitaváhiní; both implying the 'white river'. A main feeder of the Mahanada is called Dhavali, or Dhaulí, which has the same meaning.

The Drishadwatí is a river of considerable importance in the history of the Hindus, although no traces of its ancient name

* Vide p. 131, supra, foot-note.

It seems that the usual lection is Kamagiri.

Here ends the list of mountains named in the Bhagavata-puráňa. Probably the Ramgurh which is otherwise known as Huzareebagh is here intended.

§ See Lassen's Indische Alterthumskunde, Vol. I., p. 626.

Kora? The printed edition of the Márkandeya-puráňa, LVII., 15, reads:

**

श्रीपर्वतच कोरच शतशो ऽन्ये च पर्वताः ।

In Sirhind. The Sursooty is a tributary of the Guggur.
Vana-parvan, 8323 and 8513.

IV., 152. The Amara-kosa, I., 2, 3, 32, also identifies the Bahudá with the Saitavahini.

Vipásá, and Vipápá, with coarse sands; the Vetra

exist. According to Manu,* it is one boundary of the district called Brahmávarta, in which the institution of castes, and their several duties, had for ever existed; implying, that, in other places, they were of more recent origin. This holy land, 'made by the gods', was of very limited extent. Its other boundary was the Saraswati. That the Drishadwati was not far off, we learn from Manu; as Kurukshetra, Matsya, Panchála, and Śúrasena, or the upper part of the Doab, and country to the east, were not included in Brahmávarta: they constituted Brahmarshideśa, contiguous to it: ब्रह्मवर्तदनन्तरः | Kullüka Bhaita explains Anantara, 'something less or inferior'; faf: But it, more probably, means 'not divided from', 'immediately contiguous'. We must look for the Drishadwatí, therefore, west of the Jumna. In the Tirtha Yátrá of the Mahábhárata † we find it forming one of the boundaries of Kurukshetra. It is there said: "Those who dwell on the south of the Saraswatí, and north of the Drishadwatí, or in Kurukshetra, dwell in heaven':

दक्षिणेन सरस्वत्याः दृषद्वदुत्तरेण च ।

ये वसन्ति कुरुक्षेत्रे ते वसन्ति त्रिविष्टपे ॥

In the same place, the confluence of the Drishadwati with a stream of Kurukshetra, called the Kausiki, is said to be of peculiar sanctity. Kurukshetra is the country about Thanesur or Stháńwíśwara, where a spot called Kurukhet still exists, and is visited in pilgrimage. The Kurukshetra of Manu may be intended for the country of the Kurus, in the more immediate vicinity of

* II., 17, 18, and 19:

सरखतीदृषद्वत्योर्देवनद्योर्यदन्तरम् ।
तं देवनिर्मितं देशं ब्रह्मावर्त प्रचचते ॥
तस्मिन्देशे य आचारः पारंपर्यक्रमागतः ।
वर्णानां सान्तरालानां स सदाचार उच्यते ॥
कुरुक्षेत्रं च मत्स्याश्च पञ्चालाः शूरसेनकाः ।
एष ब्रह्मर्षिदेशो वै ब्रह्मावतीदनन्तरः ॥

See Original Sanskrit Texts, Part II., pp. 416, et seq.
+ Vana-parvan, 5074.

vatí, the deep Krishnavení, the Irávatí,1 Vitastá,2 Payoshńí, and Deviká; the Vedasmŕitá, Vedavatí,5

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Delhi. According to Wilford, the Drishadwatí is the Caggur; in which case our maps have taken the liberty of transposing the names of the rivers, as the Caggur now is the northern stream, and the Sursooty the southern; both rising in the Himalaya, and uniting to form one river, called Guggur or Caggur, in the maps, (but, more correctly, Sarsútí or Saraswatí), which then runs southwest, and is lost in the desert. There have, no doubt, been considerable changes here, both in the nomenclature and in the courses of the rivers.

1 The Vipáśá is the Beas, Hyphasis, or Bibasis. The Irávatí is the Ráví, or Hydraotes, or Adris.

2 The Jhelum, but still called, in Kashmir, the Vitastá: the Bidaspes or Hydaspes.

*

3 This river, according to the Vishnu Puráńa,† rises from the Riksha mountains: but the Váyu and Kúrma bring it from the Vindhya or Sátpudá range. There are several indications of its position in the Mahábhárata, but none very precise. Its source appears to be near that of the Krishná. It flows near the beginning of the Dańdaka forest, which should place it rather near to the sources of the Godávarí: it passes through Vidarbha or Berar; and, Yudhishthira, having bathed in it, comes to the Vaidúrya mountain and the Narmadá river. These circumstances make it likely that the Páín Gangá is the river in question.‡ 4 The Devá or Goggra.

5 Both these are from the Páripátra range. In some MSS.,

* From a modern geographical treatise in Hindi it appears that the Chandrabhágá, Irávatí, Šatadrú, Vipáša, and Vitastá are now called, in that language, Chenab, Ráví, Satlaj, Byásá, and Jhelam.

+ Vide p. 130, supra.

See Professor Wilson's Essays, Analytical, Critical, and Philological, &c., Vol. I., p. 49.

According to the Revámáhátmya, XL., the Payoshni, or Payoshniká, rises in the Vindhya mountains, and falls into the Tápi-the Tapati, or Taptee. It is, further, there stated that the tract of country included between the source of the Payoshni and Váráha is called Somávarta.

2

Tridivá,1 Ikshumálaví, Karíshińí, Chitravahá, the

the latter is read Vedasini and Vetasiní. In the Rámáyana occur Vedá and Vedavainasiká, which may be the same, as they seem to be in the direction of the Sone. One of them may be the

From the very meanings of Tápí-a corrupt Sanskrit word, but of evident etymology-and Payoshúi, one might infer some connexion between these two rivers. As is stated at p. 130, supra, they both originate from the Riksha mountains; and the latter flows into the former. At Chandway a stream now called Poorna joins the Taptee. Whether the Poorna represents the Payoshúi, or whether the Taptee above Chandway does so, is uncertain: but it seems that we must choose between the two.

The Painganga falls into the Wurda, fatally to Professor Wilson's opinion that we may find the Payoshni in it. Equally untenable, of course, is the view that the Payoshni is the Wurda itself: see Journal of the Archaeological Society of Delhi, Jan., 1853, pp. 44, 45. Professor Lassen-Indische Alterthumskunde, Vol. I., pp. 572, 573, foot-note-is led to the conclusion that the Payoshni is the Taptee in its entirety, partially by the assumption that the Tápí is not mentioned in the Mahábhárata; on which point see Professor Wilson's fourth foot-note at p. 148, infra. He misinterprets, likewise, the passage from that poem, Vana-parvan, 2317-2319, where he supposes the Payoshúi to be called "ein in das Meer strömender Fluss". The passage in question-to which I shall have occasion to recur-I subjoin and translate:

एते गच्छन्ति बहवः पन्थानो दक्षिणापथम् ।
अवन्तीमृक्षवन्तं च समतिक्रम्य पर्वतम् ॥
एष विन्ध्यो महाशैलः पयोष्णी च समुद्रगा ।
आश्रमाश्च महर्षीणां बहुमूलफलान्विताः ॥
एष पन्था विदर्भाणामसौ गच्छति कोसलान् ।
अतः परं च देशोऽयं दक्षिणे दक्षिणापथः॥

"Yonder many successive roads lead to Dakshińápatha. There, beyond Avanti and the Rikshavat mountains, are the great Vindhya mountains, and the river (samudragá) Payoshni, and hermitages of mighty Rishis, full of roots and fruits. Then comes the road to Vidarbha; next, that to Kosala; and, beyond that, in a southerly direction, lies the country Dakshinapatha."

Ritter, what between his deference to Bopp's Nalus and his deviations from Bopp where right, strangely renders the preceding verses as follows: "Vielfältig diese Landstrassen laufen südlicher Richtung nach,

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