the same with himself, and, perfect in holy knowledge, obtained final liberation.

"In like manner do thou, O king, who knowest what duty is, regarding equally friend or foe, consider yourself as one with all that exists in the world.* Even as the same sky is, apparently, diversified as white or blue, so Soul, which is, in truth, but one, appears, to erroneous vision, distinct in different persons. That One, which here is all things, is Achyuta (Vishnu), than whom there is none other. He is I; he is thou; he is all: this universe is his form. Abandon the error of distinction."

PARÁSARA resumed. -The king, being thus instructed, opened his eyes to truth, and abandoned the notion of distinct existence; whilst the Brahman, who, through the recollection of his former lives,† had acquired perfect knowledge, obtained, now, exemption from future birth. Whoever narrates or listens § to the lessons inculcated in the dialogue between Bharata and the king has his mind enlightened, mistakes not the nature of individuality, and, in the course of his migrations, becomes fitted for ultimate emancipation.'||

This legend is a good specimen of a sectarial graft upon a Pauráńik stem. It is, in a great measure, peculiar to the Vishnu Puráňa; as, although it occurs also in the Bhagavata, it is narrated, there, in a much more concise manner, and in a strain that looks like an abridgment of our text.

|| My MSS. have bhaktiyogya, 'qualified for quietism.'

337

CORRIGENDA, &c.

P. 4, notes, 1. 4 ab infra. The six úrmis are, in Sanskrit, kshudh, trishná, šoka, moha, jará, mrityu, as enumerated in the commentaries. "The penance of the Prachetasas, and its conse

P. 9, notes, 1. 2.

quences. See the Bhagavata-puráňa, IV., XXIV., 13—15, and XXX., XXXI.

P. 20, notes, 1 13 ab infra.

P. 21, notes, 1. 5 ab infra.

read .

The Harivansa, sl. 1861, is here referred to.
On "Tarksha" see p. 28, note 2.

P. 22, 1. 6. See p. 269, text and note 1; also my supplementary note on p. 276.

Has the affiliation of Nágavithi on Yami or Yámi, as a daughter, any connexion, due to corrupted tradition, with the old notion that one of the stars of Nagavithi, namely, Bharani, has Yama for its presiding deity, being hence called Yamya? At an earlier period than that of the Puráñas, the vithis, as we have seen, were accounted sons of Bhrigu.

P. 23, 1. 3 ab infra. In later times the Kŕittikás were six in number. See Colebrooke's Miscellaneous Essays, Vol. II., p. 331. At an earlier period, however, there were seven. They are called Ambá, Dulá, Nitatni, Abhrayanti, Meghayanti, Varshayanti, and Chupuńíká. See Mr. Cowell's edition of the Samhita of the Black Yajur-veda and Mádhava Acharya's Commentary, Vol. II., p. 425. The commentator there enumerates them, anticipating on the passage of the text where they are named,-IV., IV., 5, 1.

P. 24, notes, line 3 ab infra. Ahirbudhnya is the uncorrupted word. See Professor Wilson's Translation of the Rig-veda, Vol. II., pp. 191

and 287.

P. 28, note * . For तार्क्षस्प read तार्क्षस्य.

P. 29, note 2. The passage of the Rámáyana about Kriśáśwa, &c. is in the Bála-káńda, XXI., 14, 15, which, however, names Jaya and Suprabha. Only in the Bengal recension, Ádi-káńda, XXỈV., 14, 15, do we read of Jaya and Vijaya.

P. 47, 1. 13. Delete a "the."

P. 59, 1. 8. following

"Without name or shape." In the Vedanta-paribháshá the stanza is quoted anonymously:

अस्ति भाति प्रियं रूपं नाम चेत्यंशपञ्चकम् ।

आद्यं त्रयं ब्रह्मरूपं मायारूपं ततो द्वयम् ॥

"Of the conjoint real and unreal there are five particulars predicable: is, appears, is delightsome, species, and name. The first three are the essence of Brahma; the remaining two, the essence of illusion.' Compare the passage in p. 328, annotated in note §.

P. 67, last line of text. For tho read the.

P. 71, note . The Kalakeyas are mentioned in the Mahábhárata, Ádiparvan, 162.

P. 74, notes, 1. 3 ab infra. On "Yátudhánas" see my annotations in p. 292.

P. 81, 1. 13 ab infra. Read Suvritta.

P. 85, l. 10. "Soma," &c. There is, here, a reference to the twofold character of Soma, as moon, and as moon-plant. See Dr. Muir, Journal of the Royal Asiatic Society, New Series, Vol. I., pp. 135–140.

P. 86, 1. 5. For Sankhapada read Sankhapád; and see note † in p. 262, particularly its end.

P. 86. The second note is wrongly numbered.

P. 87, 1. 20. "His third portion is time." I subjoin, for illustration, Dr. Muir's translation-without his appended notes-of two interesting hymns from the Atharva-veda; XIX., 53, and X., 54:

"1. Time carries [us] forward, a steed, with seven rays, a thousand eyes, undecaying, full of fecundity. On him intelligent sages mount: his wheels are all the worlds.

"2. Thus Time moves on seven wheels; he has seven naves; immortality is his axle. He is at present all these worlds. Time hastens onward, the first god.

"3. A full jar is contained in Time. We behold him existing in many forms. He is all these worlds in the future. They call him Time, in the highest heaven.

"4. It is he who drew forth the worlds, and encircled them. Being the father, he became their son. There is no other power superior to him.

"5. Time generated the sky and these earths Set in motion by Time, the past and the future subsi st

"6. Time created the earth; by Time the sun burns; through Time all beings [exist]; through Time the eye sees.

"7. Mind, breath, name, are embraced in Time. All these creatures rejoice, when Time arrives.

"8. In Time rigorous abstraction (tapas), in Time the highest jyeshtham), in Time divine knowledge (brahma), is comprehended. Time is lord of all things, he who was the father of Prajapati.

"9. That [universe] has been set in motion by him, produced by him, and is supported on him. Time, becoming divine energy (brahma), supports Parameshthin.

10. Time produced creatures; Time, in the beginning, [formed] Prajapati. The self-born Kasyapa sprang from Time; and from Timē [sprang] rigorous abstraction (tapas).”

"1. From Time the waters were produced, together with divine knowledge (brahma), tapas, and the regions. Through Time the sun rises, and again sets.

"2. Through Time the wind blows [lit., purifies]; through Time the earth is vast. The great sky is embraced in Time.

"3. Through Time the hymn (mantra) formerly produced both the past and the future. From Time sprang the Rik verses. The Yajus was produced from Time.

"4. Through Time they created the sacrifice, an imperishable portion for the gods. On Time the Gandharvas and Apsarases, on Time the worlds, are supported.

"5, 6. Through Time this Angiras and Atharvan rule over the sky. Having, through divine knowledge (brahma), conquered both this world, and the highest world, and the holy worlds, and the holy ordinances (vidhritik), yea, all worlds, Time moves onward, as the supreme god."

Journal of the Royal Asiatic Society, New Series, Vol. I., pp. 380, 381. See, further, on the identity of Vishnu with Time, Professor Wilson's Translation of the Rig-veda, Vol. II., Introduction, p. viii., and p. 97,

note c.

P. 93, last line. To write, as in the Vedas, Vasishtha is, alone, etymologically correct; the word being the superlative of vasu. But the form Vasishtha, so common in Bengal and Central India manuscripts of post-vaidik" compositions, is sanctioned by a paranomasia in the Raghuvamsa, II., 70.

P. 95, 1. 5. "Time," &c. See my supplementary note on p. 87, 1. 20. P. 100, note *. For daitya read dayita.

P. 102, ll. 3 and 13. Read Hiranwat.

P. 112, note, l. 1. Read Apsarases. L. 10. Read Jwalana and Ambupa. P. 115, 1. 3. For the Uttarakurus, dwellers beyond the Himalaya, see the Aitareya-brahmana, as quoted in Colebrooke's Miscellaneous Essays, Vol. I., p. 38. Also see Original Sanskrit Texts, Parts I. and II., passim. P. 117, 1. 2. For Ásitoda read Asitoda.

P. 120, note . For the Vankshu, see the Mahábhárata, Anuśásanaparvan, 7648.

P. 121, notes, 1. 9 ab infra. Read Gandaki.

P. 123, notes, 1. 1. For Hamsa and Gandhamádaná read Hamsa and Gandhamadana.

P. 125, l. 5. For Hayasiras read Hayaśiras

P. 128, notes, l. 11 ab infra. “Adisathrus," &c. "In India intra Gangem, Ptolemy mentions many mountains the names of which can with difficulty be supplied with their modern representatives: as the Orudii M., in the S. extremity of the land between the Tyndis and the Chaberus; the Uxentus M., to the N. of them; the Adisathrus M.; the Bittigo M. (probably the range now known as the Ghats), and the M. Vindius (unquestionably the present Vindhya), which extends N. E. and S. W., along the N. bank of the Nerbudda; M. Sardonix (probably the present Sautpura); and M. Apocopa (perhaps the present Aravelli)." Dr. William Smith's Dictionary of Greek and Roman Geography, Vol. II., p. 46.

P. 129, notes, l. 10. For Ávatrana read Ávartana.

P. 130, notes, 1. 3. For a translation, by Professor Wilson, of some curious passages from the Mahábhárata, Karna-parvan, XLİV., XLV., characterizing various nations, as the Jartikas, Báhíkas, Áraťťas, Madras, Khasas, Madrakas, and Yavanas, which last are said-śl. 2107to be "wise and preeminently brave", see the Asiatic Researches, Vol. XV., pp. 108, 109.

The Yavanas are among the nations produced, from various parts of her body, by the cow of plenty, Kamadhenu, for Viswamitra. The other nations were the Pahlavas, Sakas. Kambojas, Háritas, and Kirátakas. Rámáyana, Bála-káńda, LIV., LV.

P. 131, notes, 1. 13. For Charmanwati and Siprá read Charmańwati and Siprá.

P. 131, note ¶. The Vedasmriti is named in the Mahabharata, Anusásana-parvan, 7651, after the Hirańwati, Vitastá, and Plakshavati, and before the Vedavatí, Málavá, and Aśwavatí

The Pauránik passage quoted in the Niti-mayúkha and Púrta-kamalakara, to which I have so often referred, is reproduced in part in the Rajyabhisheka-paddhati, likewise, which credits it to the Vasishthasamhita.

P. 132, notes, 1. 11. For Rishika read Rishiká.

P. 134, note . Lake Mánasasarovara lies in Úndes or Húndes.

See the Asiatic Researches, Vol. XII. Also, we read, in the Parsee scriptures, of the Hunus.

P. 135, notes, ll. 4 and 7. On Śákala see M. V. de Saint-Martin's Mėmoire Analytique, &c., pp. 74-80. At p. 79, ibid., foot-note, Śákala is said to have been the capital of the Bábikas.

P. 136, notes, 1. 3. It is in l. 1189 of the Sabhá-parvan that the Ambashťhas are mentioned.

P. 140, l. 1.

"Gandhamadana." Some MSS. have,-and very much preferably, - Rikshavat. Gandhamadana-see p. 115,-is one of four mythical mountains, each of which is ten thousand yojanas (leagues) high. P. 141, notes, 1. 2. Mount Suktimat is named in sl. 1079 of the Sabháparvan.

P. 141, notes, 1. 6. For Mount Mekala - not Maináka-as the source of the Sone, see note in p. 151: and see p. 160, note 4. The real Ramayana does not state-so far as I know-from what mountain the Sone originates.

P. 141, notes, 1. 9.

66

Rishabha.

This mountain is mentioned in the Bengal recension of the Ramayana, Kishkindhá-káńda, XLI., 4. In the genuine Ramayana, the reading is Vrishabha. For a stream called Vrishabhá, see p. 152.

P. 142, notes, 1. 1. Read Balakrama.

P. 142, note t. On the Báhuda see Colonel Wilford, Asiatic Researches, Vol. XIV., p. 418, 419. The Bengal Ramayana, Kishkindhá-káńda, XLI., 13, in a passage to which there is nothing correspondent in the true Ramayana, makes mention of the Bahuda, and also of the Vetravati, deriving the latter from the Vindhya mountains.

P. 143, line 1. "Vetravati." See the last note.

P. 143, notes, 1. 10. For read o.

P. 143, notes, l. 18. For सरस्वत्याः दृषद्वदु° read सरस्वत्या दृषद्वत्यु.. P. 144, notes, 1. 11. The referring of the Vedasmritá to the Paripátra range seems to be based on the probable assumption of the identity of this river with the Vedasmriti; for which see p. 130.

P. 147, note. Since writing this note, I find, that, according to General Cunningham, the Parvati, which flows not far from Narwar, is, at this day, called Párá, also. See Journal As. Soc. Bengal, 1865, Part I., p. 116. P. 148, 1. 5. The Páťalávati is spoken of in the Málati-mádhava, p. 155. P. 149, 1. 5. The Suvastu river is named in the Rig-veda, VIII., XIX., 37.

P. 151, line 1.

Professor Wilson often writes e for a, when a semivowel follows. Hence I changed his "Selu" to Salu. But it seems pretty clear, from good MSS., and on other grounds, that we have, here, no name of a river, but the particle khalu.

P. 151, note 8. For the river Tamasi, connected with the Sarayú, see the Asiatic Researches, Vol. XIV., pp. 411, 412.

P. 152, note †. My suspicion of interpolation is strengthened by the fact that some MSS. have Brahmamedhya-not Brahmabodhyȧ—just after Antraśilá.

P. 153, note †. Erase vipápá, which, very probably, is the name of a river. See p. 192, note ‡.

P. 154, note 7,

The names of a large number of rivers will be found in