Devala is cited as writing:

अश्विन्यादित्रिभाः सर्वा नागाद्या दहनान्तिकाः ।
वीथयो भृगुपुत्राः स्युर्नव प्रोक्ताः पुरातनैः ॥

That is to say, the vithis are declared to have been called, by the ancients, sons of Bhrigu.

In the ensuing stanzas, which are attributed to Kasyapa, we have the same filiation of the vithis:

चिष्वश्विन्यादिषु यदा चरन्ति भृगुनन्दनाः ।
नागवीथीति सा ज्ञेया प्रथमा या निबोधत ॥
रोहिण्यादि गजा ज्ञेयादित्याद्यैरावता स्मृता ।
मघाद्या वृषभा ज्ञेया हस्ताद्या गौः प्रकीर्तिता ॥
जारद्गवी विशाखाद्या मूलाद्या मृगवीथिका ।
अजवीथी विष्णुभाद्याजाद्या तु दहना स्मृता ॥

Here the vithis are denominated Nagavíthí, Gajá, Airávatá, Vŕishabhá, Go, Járadgavi, Mrigavithiká, Ajavithi, and Dahana. But Mrigavithi consists of Müla, &c. ; and Ajavithi, of Sravana, &c. In other words, the sequence of the asterisms, so far as indicated, is that observed in the extract, given at p. 266, supra, professedly from the Vayu-puráńa. Áditya is Punarvasu; Vishnubha, Sravana; and Aja, Pürvabhadrapadà. Aditi-whence the patronymic Aditya-is the presiding deity of Punar vasu; Vishúu, of Sravana ; and Aja, - here substituted for his asterism -of Púrvabhadrapadá.

The subjoined question is credited to Garga:

कृत्तिका भरणी स्वाती नागवीथी प्रकीर्तिता । रोहिण्याद्यास्तिस्रस्त्रिभा गजैरावता ऋषभा ॥ अजाहिर्बुध्नपौष्णाश्वि गोवीथीति प्रकीर्तिता । श्रवणाचितयं ज्ञेया वीथी जारद्नवीति सा ॥ मैत्रात्त्रिभं मृगाख्या स्याद्धस्तचित्राविशाखिकाः । अजवीथी तु दहनाषाढायुग्ममिति स्मृता ॥ पूर्वोत्तरे नागवीथी गजवीथी तदुत्तरा । ऐरावती तृतीया स्यादेतास्त्युत्तरतः स्थिताः ॥ आर्षभी तु चतुर्थी स्यानोवी थी पञ्चमी स्मृता । षष्ठी जारद्गवी ज्ञेया तिस्रस्ता मध्यमाश्रिताः ॥ सप्तमी मृगवीथी स्यादजवीथी तथाष्टमी । दहना नवमी ज्ञेया दक्षिणं मार्गमाश्रिता ॥ According to this, we have:

Garga's order of the vithis agrees with Kasyapa's; but the constituent parts of the vithis, as here detailed, differ greatly from anything before brought forward. Not to mention other peculiarities, one vithi contains, in this distribution, four asterisms, and another, only two.

Ahirbudhna is Uttarabhadrapadá; Paushúa, Revati; and Aświn, Aświni. As Bhatta Utpala seems to intimate, it is, so far as we know, Garga's view of the vithis and their component members which Varáhamihira adduces and disapproves.

As to Nagavithi, it is the doctrine of the Samása-samhitá also, that it comprehends Bharani, Kŕittiká, and Swati:

वीथी नागा नाम्ना स्वातिर्भरणी च कृत्तिका चैव ।

And Paráśara writes, to the same effect: नागामेययाम्यवायव्यानि । For Ágneya is Kŕittiká, Yámya, Bharani; and Váyavya, Swati.

CHAPTER IX.

Planetary system, under the type of a Sisumára or porpoise. The earth nourished by the sun. Of rain whilst the sun shines. Of rain from clouds. Rain the support of vegetation, and, thence, of animal life. Nárayana the support of all beings.

PARÁSARA. The form of the mighty Hari which is present in heaven, consisting of the constellations, is that of a porpoise, with Dhruva situated in the tail. As Dhruva revolves, it causes the moon, sun, and stars* to turn round, also; and the lunar asterisms follow in its circular path: for all the celestial luminaries are, in fact, bound to the polar star by aerial cords. The porpoise-like figure of the celestial sphere is upheld by Nárayana, who himself, in planetary radiance, is seated in its heart; whilst the son of Uttánapáda, Dhruva, in consequence of his adoration of the lord of the world, shines in the tail of the stellar porpoise.1 The upholder of the porpoise-shaped sphere is the sovereign of all, Janárdana. This sphere is the supporter

1

A more particular description of this porpoise occurs farther on.

More closely, 'the moon, sun, and other planets':

सैष भ्रमन्भ्रामयति चन्द्रादित्यादिकान्ग्रहान् ।

†The reading of all my MSS., and that followed by both the commentators, is as follows:

शिशुमाराकृति प्रोक्तं यद्रूपं ज्योतिषां दिवि ।

नारायणः परं धाम्नां तस्याधारः स्वयं हृदि ॥

"The configuration of the luminaries in the heavens is defined as porpoise-shaped. Nárayana, the highest of lights, is its support; he himself being stationed in its heart.'

of Dhruva; and by Dhruva the sun is upstayed. Upon the sun depends this world, with its gods, demons, and men. In what manner (the world depends upon the sun), be attentive, and you shall hear.

During eight months of the year, the sun attracts the waters, which are the essence of (all) fluids, and then pours them upon earth, (during the other four months), as rain:1 from rain grows corn; and by corn the whole world subsists. The sun with his scorching rays absorbs the moisture of the earth, and with them nourishes the moon. The moon communicates, through tubes of air, its dews to the clouds, which, being composed of smoke, fire, and wind (or vapour), can retain the waters with which they are charged: they are, therefore, called Abhras, because their contents are not dispersed. When, however, they are broken to pieces

2

Consequently, the Linga Puráňa* observes, there is no waste of water in the universe, as it is in constant circulation: तोयस्य नास्ति वै नाशस्तदेव परिवर्तते ।

2 The theory of the clouds is more fully detailed in the Váyu, Linga, and Matsya Puráńas.† It is the same in its general tenour, but comprises additional circumstances. Clouds, according to those authorities, are of three classes: 1. Ágneya, originating from fire or heat, or, in other words, evaporation: they are charged with wind and rain, and are of various orders, amongst which are those called Jímúta, from their supporting life; जीमूता नाम ते मेघा तेभ्यो जीवसंभवाः ।

2. Brahmaja, born from the breath of Brahma: these are the clouds whence thunder and lightning proceed: and 3. Pakshaja,

* Prior Section, Chapter LIV., 33.

The account of the clouds in the Vayu-purána is that of which the Translator gives the substance below.

by the wind, then watery stores descend, bland, and freed from every impurity by the sweetening process of time.* The sun, Maitreya, exhales watery fluids from four sources, - seas, rivers, the earth, and living creatures. The water that the sun has drawn up from the Gangá of the skies he quickly pours down with his rays, and without a cloud; and men who are touched by this pure rain are cleansed from the soil of sin, and never see hell: this is termed celestial ablution. That rain which falls whilst the sun is shining, and without a cloud in the sky, is the water of the heavenly Ganges, shed by the solar rays. If, however, rain falls from a bright and cloudless sky whilst the sun is in the mansion of Krittiká and the other asterisms counted by odd numbers, (as the third, fifth, &c.,) the water, although that of the Gangá of the sky, is scattered by the elephants of the quarters, (not. by the rays of the sun): it is only when such rain falls, and the sun is

or clouds which were, originally, the wings of the mountains, and which were cut off by Indra: these are also termed Pushkarávartakas, from their including water in their vortices: they are the largest and most formidable of all, and are those which, at the end of the Yugas and Kalpas, pour down the waters of the deluge. The shell of the egg of Brahmá, or of the universe, is formed of the primitive clouds:

तान्येवाण्डकपालानि सर्वे मेघाः प्रकीर्तिताः ।

अभ्रस्थाः प्रपतन्त्यापो वायुना समुदीरिताः ।
संस्कारं कालजनितं मैत्रेयासाद्य निर्मलाः ॥
+ सरित्समुद्रभौमास्तु तथापः प्राणिसंभवाः ।
चतुष्प्रकारा भगवानादत्ते सविता मुने ॥

Also read Pushkalávartakas,