Thus Rama spake. The sorrowing brothers heard His stern resolve, without an answering word; For none among them dared his voice to raise, That will to question:— and they could not praise. * Beloved brother,' thus the monarch cried To his dear Lakshman, whom he called aside.— Lakshman, who knew no will save his alone Whose hero deeds through all the world were known:- ' My queen has told me that she longs to rove Beneath the shade of Saint Valmiki's grove: Now mount thy car, away my lady bear; Tell all, and leave her in the forest there.'
The car was brought, the gentle lady smiled, As the glad news her trusting heart beguiled. She mounted up: Sumantra held the reins: And forth the coursers bounded o'er the plains. She saw green fields in all their beauty dressed* And thanked her husband in her loving breast.' Alas! deluded queen! she little knew How changed was he whom she believed so true; How one she worshipped like the Heavenly Tree' Could, in a moment's time, so deadly be. Her right eye throbbed,-ill.0mened sign, to tell The endless loss of him she loved so well, And to the lady's saddening heart revealed The woe that Lakshman, in his love, concealed. Pale grew the bloom of her sweet face,— as fade The lotus blossoms,— by that sign dismayed. ' Oh, may this omen,'— was her silent prayer,— ' No grief to Rama or his brothers bear!'
When Lakshman, faithful to his brother, stood Prepared to leave her in the distant wood, The holy Ganga, flowing by the way, Raised all her hands of waves to bid him stay. At length with sobs and burning tears that rolled Down his sad face, the king's command he told; As when a monstrous cloud, in evil hour, ADDITIONAL NOTES. 529 Rains from its labouring womb a stony shower.
She heard, she swooned, she fell upon the earth, Fell on that bosom whence she sprang to birth, As, when the tempest in its fury flies, Low in the dust the prostrate creeper lies, So, struck with terror sank she on the ground, And all her gems, like flowers, lay scattered round.
But Earth, her mother, closed her stony breast, And, filled with doubt, denied her daughter rest.
She would not think the Chief of Raghu's race Would thus his own dear guiltless wife disgrace.
Stunned and unconscious, long the lady lay, And felt no grief, her senses all astray.
But gentle Lakshman, with a brother's care, Brought back her sense, and with her sense, despair.
But not her wrongs, her shame, her grief, could wring^ One angry word against her lord the King: Upon herself alone the blame she laid, For tears and sighs that would not yet be stayed.
To soothe her anguish Lakshman gently strove; He showed the path to Saint Valmiki's grove; And craved her pardon for the share of ill He wrought, obedient to his brother's will, ' O, long and happy, dearest brother, live 1 I have to praise', she cried, ' and not forgive: To do his will should be thy noblest praise; As Vishnu ever Indra's will obeys.
Return, dear brother: on each royal dame Bestow a blessing in poor Sita's name, And bid them, in their love, kind pity take Upon her offspring, for the father's sake.
And speak my message in the monarch's ear, The last last words of mine that he shall hear: ' Say, was it worthy of thy noble race Thy guiltless queen thus lightly to disgrace 2 For idle tales to spurn thy faithful bride, Whose constant truth the searching tire had tried?
Or may I hope thy soul refused consent, And but thy voice decreed my banishment?
Hope that no care could turn, no love could stay The lightning stroke that falls on me to-day?
That sins committed in the life that's fled Have brought this evil on my guilty head?
Think not I value now my widowed life, Worthless to her who once was Kama's wife.
I only live because I hope to see The dear dear babe that will resemble thee.
And then niy task of penance shall be done, 530 ADDITIONAL NOTES.
With eyes uplifted to the scorching sun; So shall the life that is to come restore Mine own dear husband, to be lost no more.* And Lakshman swore her every word to tell, Then turned to go, and bade the queen farewell.
Alone with all her woes, her piteous cries Rose like a butchered lamb's that struggling dies.
The reverend sage who from his dwelling came For sacred grass and wood to feed the flame, Heard her loud shrieks that rent the echoing wood, And, quickly following, by the mourner stood, Before the sage the lady bent her low, Dried her poor eyes, and strove to calm her woe.
With blessings on her hopes the blameless man In silver tones his soothing speech began: ' First of all faithful wives, 0 Queen, art thou; And can I fail to mourn thy sorrows now?
Rest in this holy grove, nor harbour fear Where dwell in safety e'en the timid deer.
Here shall thine offspring safely see the light, And be partaker of each holy rite.
Here, near the hermits' dwellings, shalt thou lave Thy limbs in Tonse's sin-destroying wave, And on her isles, by prayer and worship, gain Sweet peace of mind, and rest from care and pain.
Each hermit maiden with her sweet soft voice, Shall soothe thy woe, and bid thy heart rejoice: With fruit and early flowers thy lap shall fill, And offer grain that springs for us at will.
And here, with labour light, thy task shall be To water carefully each tender tree, Arid learn how sweet a nursing mother's joy Ere on thy bosom rest thy darling boy.'
That very night the banished Sita bare Two royal children, most divinely fair.
The saint Valmiki, with a friend's delight, Graced Sita's offspring with each holy rite. Kusa and Lava — such the names they bore — Learnt, e'en in childhood, all the Vedas' lore; And then the bard, their minstrel souls to train, Taught them to sing his own immortal strain. And Rama's deeds her boys so sweetly sang, That Sita's breast forgot her bitterest pang.
ADDITIONAL NOTES..SSI Then Sita's children, by the saint's command, Sang the Ramayan, wandering through the land. How could the glorious poem fail to gain Each heart, each ear that listened to the strain! So sweet each minstrel's voice who sang the praise Of Rama deathless in Valmiki's lays. £&nia himself amid the'wondering throng Marked their fair forms, and loved the noble song, While, still and weeping, round the nobles stood, AP, on a windless morn, a dewy wood. On the two minstrels all the people gazed, Praised their fair looks and marvelled as they praised; For every eye amid the throng could trace Rama's own image in each youthful face. Then spoke the king himself and bade them say Who was their teacher, whose the wondrous lay. Soon as Valmiki, mighty saint, he saw, He bowed his head in reverential awe. * These are thy children' cried the saint, ' recall Thine own dear Sita, pure and true through all. ' O holy father,' thus the king replied, ' The faithful lady by the fire Was tried; But the foul demon's too successful arts Eaised light suspicions in my people's hearts* Grant that their breasts may doubt her faith no more, And thus my Sita and her sons restore.'
RagJiuvahsa Cantos XI V, XV.
PARAgURAMA, PAGE 87.
c He cleared the earth thrice seven times of the Kshatriya caste, and filled with their blood the five large lakes of Samanta, from which he offered libations to the race of Bhrigu. Offering a solemn sacrifice to the King of the Gods Parasurama presented the earth to the ministering priests. Having given the earth to Kaayapa, the hero of immeasurable prowess retired to the Mahendra mountain, where he still resides; and in this manner was there enmity between him and the race of the Kshatriyas, and thus was the whole earth conquered by Parasur&ma.' The destruction of the Kshatriyas by Parasurama had been provoked by the cruelty of the Kshatriyas. Chips from a German Workshop, The scene in which he appears is probably interpolated for the sake of making him declare Kama to be Vishnu. ' Herr von Schlegel has often remark- ed to me,' says Lassen, ' that without injuring the connexion of the story all the chapters [of the Ramayan] might be omitted in which Rama is regarded as an incarnation of Vishnu. In fact, where the incarnation of Vishnu as the four sons of Dasaratba is described, the great sacrifice is already ended, and all the priests remunerated at the termination, when the new sacrifice begins at which the Gods appear, then withdraw, and then first propose the inearnation to Vishnu. 36 552 ADDITIONAL NOTES.
If it had been an original circumstance of the story, the Gods would certainly have deliberated on the matter earlier, and the celebration of the sacrifice would have continued without interruption.' LASSEN, Indische Alterthumskunde, Vol. /.
YAMA, PAGE 68.
Son of Vivaavat=Jima son of Vivanghvat, the Jamshid of the later Persians.
FATE, PAGE 68.
' The idea of fate was different in India from that which prevailed in Greece. In Greece fate was a mysterious, inexorable power which governed men and human events, and from which it was impossible to escape. In India Fate was rather an inevitable consequence of actions done in births antecedent to one's present state of existence, and was therefore connected with the doctrine of metempsychosis. A misfortune was for the most part a punishment, an ex- piation of ancient faults not yet entirely cancelled.' GORRESIO.
PAGE 76.
PAGE 76.
'Though of royal extraction, Visvamitra conquered for himself and his family the privileges of a Brahman. He became a Brahman, and thus broke through all the rules of caste. The Brahmans cannot deny the fact, because it forms one of the principal subjects of their legendary poems. But they have spared no pains to represent the exertions of Visvamitra, in his struggle for Brahmanhood, as so superhuman that no one would easily be tempted to follow his example. No mention is made of these monstrous penances in the Veda, where the struggle between Visvamitra, the leader of the Kusikas or Bharatas, and the Brahman Vasishtha, the leader of the white-robed Tritsus, is represented as the struggle of two rivals for the place of Purohita or chief priest and minister at the court of King Sudas, the son of Pijavana.' Chips from a German Work- shop, Vol. II. p. 336.
HOUSEHOLD GODS, PAGE 102.
* No house is supposed to be without its tutelary divinity, but the notion attached to this character is now very far from precise. The deity who is the object of hereditary and family worship, the Kuladevatd, is always one of the leading personages of the Hindu mythology, as Siva, Vishnu or Durga, but the Grihadevatd rarely bears any distinct apptjllation. In Bengal, the domestic god is sometimes the Sdlagrdm stone, sometimes the tulasi plant, sometimes a basket with a little rice in it, and sometimes a water- jar — to either of whic i a brief adoration is daily addressed, most usually by the females of the family. Occasionally small images of Lakshmi or Chandi fulfil the office, or should a snake appear, he is venerated as the guardian of the dwelling. In general, however, in former times, the household deities were regarded as the unseen spirits of ill, the ghosts and goblins who hovered about every spot, and claimed some particular sites as their own. Offerings were made to them in the open air, by scattering a little rice with a short formula at the close of all ceremonies to keep them in good humour.
The household gods correspond better with the genii locorum than with the lares or penatea of antiquity.'
H. H. WILSON.
ADDITIONAL NOTES. 533 PAGE 107.
Saivya, a king whom earth obeyed, Once to a hawk a promise made.
The following is a free version of this very ancient story which occurs mor« than once in the Mahdbhdrat: THE SUPPLIANT DOVE. Chased by a hawk there came a dove With worn and weary wing, And took her stand upon the hand Of Kasi's mighty king. The monarch smoothed her ruffled plumes And laid her on his breast, And cried, * No fear shall vex thee here, Rest, pretty egg-born, rest! Fair Kasi's realm is rich and wide, With golden harvests gay, But all that's mine will I resign Ere I my guest betray.' But panting for his half won spoil The hawk was close behind. And with wild cry and eager eye Came swooping down the wind: 1 This bird', he cried, ' my destined prize, 'Tis not for thee to shield: 'Tis mine by right and toilsome flight O'er hill and dale and field. Hunger and thirst oppress me sore, And I am faint with toil: Thou shouldst not stay a bird of prey Who claims his rightful spoil. They say thou art a glorious king, And justice is thy care: Then justly reign in thy domain, Nor rob the birds of air.' Then cried the king: ' A cow or deer For thee shall straightway bleed, Or let a ram or tender lamb Be slain, for thee to feed. Mine oath forbids me to betray My little twice-born guest: See how she clings with trembling wing* To her protector's breast,' ' No flesh of lambs,' the hawk replied, * No blood of deer for me; The falcon loves to feed on doves, And such is Heaven's decree. But if affection for the dove 534 ADDITIONAL NOTES.
Thy pitying heart has stirred, Let thine own flesh my maw refresh, Weighed down against the bird,' He carved the flesh from off his side, And threw it in the scale, While women's cries smote on the skies With loud lament and wail. He hacked the flesh from side and arm, From chest and back and thigh, But still above the little dove The monarch's scale stood high. He heaped the scale with piles of flesh, With sinews, blood, and skin, And when alone was left him bone He threw himself therein. Then thundered voices through the air j The sky grew black as night; And fever took the earth that shook To see that wondrous sight. The blessed Gods, from every sphere, By Indra led. came nigh: While drum and flute and shell and lute Made music in the sky. They rained immortal chaplets down, Which^hands celestial twine, And softly shed upon his head Pure Amrit, drink divine. Then God and Seraph, Bard and Nymph Their heavenly voices raised, And a glad throng with dance and song The glorious monarch praised. They set him on a golden car That blazed with many a gem; Then swiftly through the air they flew, And bore him home with them. Thus Kasi's lord, by noble deed, Won heaven and deathless fame: And when the weak protection seek From thee, do thou the same.
Scenes from the Rdmdyan, #c.
PAGE 108.
The ceremonies that attended the consecration of a king ( AWiiksTiepa lit. Sprinkling over) are fully described in Goldstiioker's Dictionary, from which the following extract is made: 'The type of the inauguration ceremony as practised at the Epic period may probably be recognized in the history of the inauguration of Rama, as told in the Rdmdyana, and in that of the inauguration of Yudhigh- thira, as told in the Makdbhdrata. Neither ceremony is described in these poems ADDITIONAL NOTES. 535 with the full detail which is given of the vaidik rite in the Aitareya-Brdhmanam; but the allusion that Rama was inaugurated by Vasishtha and the other Brahmanas in the same manner as Indra by the Vasus and the observation which is made in some passages that a certain rite of the inauguration was performed * according to the sacred rule' admit of the conclusion that the ceremony was supposed to have taken place in conformity with the vaidik injunction As the inauguration of Rama was intended and the necessary preparations for it •were made when his father Dasaratha was still alive, but as the ceremony itself, through the intrigues of his step-mother Jtaikeyi, did not take place then, but fourteen years later, after the death of DasaratJia, an account of the preparatory •ceremonies is given in the Ayodhydkdnda (Book II.) as well as in the Yuddha- JKdnda, (Book VI.) of the Ramayana, but an account of the complete ceremony in the latter book alone. According to the Ayodhydkdnda, on the day preceding the intended inauguration Rdma and his wife Sitd held a fast, and in the night they performed this preliminary rite: Rama having made his ablutions, approached the idol of IVdrdyana, took a cup of clarified butter, as the religious law prescribes, made a libation of it into the kindled fire, and drank the remainder while wishing what was agreeable to his heart. Then, with his mind fixed on the divinity he lay, silent and composed, together with Sitd, on a bed of Kusa-grass, which was spread before the altar of Vishnu, until the last watch of the night, when he awoke and ordered the palace to be prepared for the solemnity. At day-break reminded of the time by the voices of the bards, he performed the usual morning devotion and praised the divinity. In the meantime the town Ayodhya had assumed a festive appearance and the in- auguration implements had been arranged golden water-jars, an orna- mented throne-seat, a chariot covered with a splendid tiger-skin, water taken from the confluence of the Ganges and Jumna, as well as from other sacred rivers, tanks, wells, lakes, and from all oceans, honey, curd, clarified butter, fried grain, Kusa.-grass, flowers, milk; besides, eight beautiful damsels, and a splendid furious elephant: golden and silver jars, filled with water, covered with Udumbara branches and various lotus flowers, besides a white jewelled chourie, a white splendid parasol, a white bull, a white horse, all manner of musical instruments and bards In the preceding chapter...there are mentioned two white chouries instead of one, and all kinds of seeds, perfumes and jewels, a scimitar, a bow, a litter, a golden vase, and a blazing fire, and amongst the living implements of the pageant, instead of the bards, gaudy courtesans, and besides the eight damsels, professors of divinity, Brahmanas, cows and pure kinds of wild beasts and birds, the chiefs of town and country-people and the citizens with their train.'
PAGE 109.
Then with the royal chaplains they Took each his place in long array.
The twice-horn chiefs, with zealous heed, Made ready what the rite would need.
4 Now about the office of a Purohita (house-priest). The gods do not eat the food offered by a king, who has no house-priest (Purohita). Thence the king even when (not) intending to bring a sacrifice, should appoint a Brahman to the office of house-priest.' HAUG'S Altareya Brdhmanam. Vol. II. p. 528.
536 ADDITIONAL NOTES.
PAGE 110.
There by the gate the Sdras screamed.
The Sdras or Indian Crane is a magnificent bird easily domesticated and speedily constituting himself the watchman of his master's house and garden. Unfortunately he soon becomes a troublesome and even dangerous dependent, attacking strangers with his long bill and powerful wings, and warring especially upon ' small infantry' with unrelenting ferocity.
PAGE 120. My mothers or my sire the Icing.
All the wives of the king his father are regarded and spoken of by R&m* as his mothers.
PAGE 125.
Such blessings as the Gods o'er joyed Poured forth when, Vritra was destroyed.
' Mythology regards Yritra as a demon or Asur, the implacable enemy of Indra, but this is not the primitive idea contained in the name of Vritra. In the hymns of the Veda Vritra appears to be the thick dark cloud which Indra. the God of the firmament attacks and disperses with his thunderbolt.' GORRESIO.
'In that class of Rig-veda hymns which there is reason to look upon as the oldest portion of Vedic poetry, the character of Indra is that of a mighty ruler of the firmament, and his principal feat is that of conquering the demon Vritra, a symbolical personification of the cloud which obstructs the clearness of the sky, and withholds the fructifying rain from the earth. In his battles •with Vritra he is therefore described as ' opening the receptacles of the waters,' as ' cleaving the cloud' with his ' far-whirling thunderbolt,' as * casting the- waters down to earth,' and * restoring the sun to the sky.' He is in consequence ' the upholder of heaven, earth, and firmament,' and the god ' who has engendered the sun and the dawn.' CHAMBKBS'S CYCLOPAEDIA. Indra.
* Throughout these hymns two images stand out before us with overpower- ing distinctness. On one side is the bright god of the heaven, as beneficent as he is irresistible; on the other the demon of night and of darkness, as false and treachorous as be is malignant...The latter (as his name Vritra, from var, to veil, indicates) is pre-eminently the thief who hides away the rain-clouds...But the myth is yet in too early a state to allow of the definite designations which are brought before us in the conflicts of Zeus with Typhon and his monstrous progeny, of Apollon with the Python, of Bellerophonwith. Chimaira of Oidipous with the Sphinx, of Hercules with Cacus, of Sigurd with the dragon Fafnir; and thus not only is Vritra known by many names, but he is opposed sometimes by Indra, sometimes by Agni the fire-god, sometimes by Trita, Brihaspati, or other deities j or rather these are all names of one and the same god: owi; vojULCLTwv Cox's Mythology of the Aryan Nations. Vol. II. p. 386 1 ADDITIONAL NOTES. 557 PAGE 125.
And that prized herb whose sovereign power Preserves from dark misfortune's hour. • And yet more med'cinal is it than that Moly, That Hermes once to wise Ulysses gave; He called it Hasmony, and gave it me, And bade me keep it as of sovereign use ' Gainst all enchantment, mildew, blast, or damp, Or ghastly furies' apparition.' Comus.
The Moly of Homer, which Dierbach considers to have been the Mandrake, is probably a corruption of the Sanskrit Mula a root.
PAGE 136.
True is the ancient saw: the Neem Can ne'er distil a honeyed stream.
The Neem tree, especially in the Rains, emits a strong unpleasant smell like that of onions. Its leaves however make an excellent cooling poultice, and the Extract of Neem is an admirable remedy for cutaneous disorders.
PAGE 152.
Who of Nishdda lineage came.
The following account of the origin of the Nishadas is taken from Wilson's Vishnu Purdna, Book I. Chap. 15. 'Afterwards the Munis beheld a great dust arise, and they said to the people who were nigh:" What is this?" And the people answered and said: " Now that the kingdom is without a king, the dis- honest men have begun to seize the property of their neighbours. The great dust that you behold, excellent Munis, is raised by troops of clustering robbers, hastening to fall upon their prey." The sages, hearing this, consulted, and together rubbed the thigh of the king (Vena), who had left no offspring, to produce a son. From the thigh, thus rubbed, came forth a being of the com- .plexion of a charred stake, with flattened features (like a negro), and of dwarfish stature. " What am I to do," cried he eagerly to the Munis. " Sit down (nishida)," said they. And thence his name was Nishada. His descendants, the inhabitants of the Vindhya mountain, great Muni, are still called Nishadas and are charac- terized by the exterior tokens of depravity.' Professor Wilson adds, in his note on the passage: ' The Matsya says that there were born outcast or barbarous races, Mlechchhas, as black as collyrium. The Bhagavata describes an individual of dwartish stature, with short arms and legs, of a complexion as black as a crow, with projecting chin, broad flat nose, red eyes, and tawny hair, whose descen- dants were mountaineers and foresters. The Padma (Bhumi Khanda) has a similar description; adding to the dwarfish stature and black complexion, a wide mouth, large ears, and a protuberant belly. It also particularizes his post- erity as Nishadas, Kiratas, Bhillas, and other barbarians and Mlechchhas, living in woods and on mountains. These passages intend, and do not much exaggerate, the uncouth appearance of the Gonds, Koles, Bhils, and other uncivilized tribes, scattered along the forests and mountains of Central India from Behar to Khan- desh, and who are, not improbably, the predecessors of the present occupants of the cultivated portions of the country. They are always very black, ill-shapen, and dwarfish, and have countenances of a very African character.'
538 ADDITIONAL Manu gives a different origin of the Nishadas as the offspring of a Br&hman father and a £udra mother. See Muir's Sanskrit Texts, Vol. I. p. 481.
PAGE 157.
Beneath a fig-tree's mighty shade, With countless pendent shoots displayed. ' So counselled he, and both together went Into the thickest wood; there soon they chose The fig-tree: not that kind for fruit renowned, But such as at this day, to Indians known, In Malabar or Deccan spreads her arms Branching so broad and long, that in the ground The bended twigs take root, and daughters grow About the mother tree, a pillared shade High overarched, and echoing walks between.'
Paradise Lost, Book IX PAGE 161.
Now, LaJcshman, as our cot is made, Must sacrifice be duly paid.
The rites performed in India on the completion of a house are represented in modern Europe by the familiar ' house-warming.'
PAGE 169.
/ longed with all my lawless will Some elephant by night to kill.
One of the regal or military caste was forbidden to kill an elephant except in battle.
Thy hand has made no Brahman bleed.
'The punishment which the Code of Manu awards to the slayer of a Brahman was to be branded in the forehead with the mark of a headless corpse, and entirely banished from society; this being apparently coinmutable for a fine. The poem is therefore in accordance with the Code regarding the peculiar guilt of killing Brahmans; but in allowing a hermit who was not a Dwija (twice-born) to go to heaven, the poem is far in advance of the Code. The youth in the poem is allowed to read the Veda, and to accumulate merit by his own as well as his father's pious acts; whereas the exclusive Code reserves all such privileges to Dnijas invested with the sacred cord.' Mrs. SPEIR'S Life in Ancient India, p. 107.
PAGE 174.
THE PRAISE OF KINGS.
' Compare this magnificent eulogium of kings and kingly government with what Samuel says of the king and his authority: And Samuel told all the words of the LORD unto the people that asked of him a king.
And he said, This will be the manner of the king that shall reign over you: He will take your sons, and appoint them for himself, for his chariots, and to be his horsemen; and some shall run before his chariots.
ADDITIONAL NOTES. 539 And he will appoint iiim captains over thousands, and captains over fifties, and Will set them to ear his ground, and to reap His harvest, and to make his in- strument of war, and instruments of his chariots.
And he will take your daughters to be confectionaries, and to be cooks, and to be bakers.
And he will take your fields, and your vineyards and your oliveyards, even the best of themj and give" them to his servants; And he will take the tenth of your seed, and of your vineyards* and give to his officers, and to his servants.
And he Will take your men-servants, and yoilr maid-servants, *nd your goodliest young men, and your asses, a"nd put them to his work.
He will take the tenth of your sheep: and ye shall be his servants.
And ye shall cry out in that day because of your king which ye shall have chosen you. I. Samuel, VIII.
In India kingly government was ancient and consecrated by tradition: •whence to change it seemed disorderly and revolutionary: in Judsea theocracy was ancient and consecrated by tradition, and therefore the innovation which would substitute a king was Represented as full of dangers.' GOKRKSIO* gALMALI, PAGE r, 6.
According to the Bengal recension $almali appears to have been another name of the Vipasa. &Unialimay be an epithet signifying rich in Bombax heptaphyllon. The commentator makes another river out of the word* BHARAT'S RETURN, PAGE 178.
•Two routes from Ayodhya to Rajagriha or Girivraja are described. That taken by the envoys appears to have been the shorter one, and we are dot uold why Bharat returned by a different road. The capital of the Kekayas lay to the west of the Vipasa* Between it and the £atadru stretched the country of the B&hikas. Upon the remaining portion of the road the two recensions differ. According to that of Bengal there follow towards the east the river Indamati, then the town Ajakala belonging to the Bodhi, then Bhulinga, then the river £aradan4&. According to the other instead of the first river comes the Ikshumatl...instead of the first toWn Abhikala, instead of the second i£ulittga, then the second river. According to the direction of the route both the above-men- tioned rivers must be tributaries of the 3atadru The road then crossed the