ft The Pundras are said to be the inhabitants of the western provinces of Bengal. " In the Aitar eyabrdhmana^ VII. 18, it is said that the elder sons of Visvamitra •were cursed to become progenitors of most abject races, such as Andhras, Pundras, Sabaras, Pulindas, and Mutibas." WILSON'S Vishnu Purana Vol. II. 170.
* Anga is the country about Bhagulpore, of which Champa was the capital.
8 A fabulous people, 'men who use their ears as a covering.' So Sir John Maun- devile says: "And in another Yle ben folk that han gret Eres and long, that hangen down to here knees,' and Pliny, lib. iv. c. 13: "In quibus nuda alioquin corpora praegrandes ipsoram aures tota contegunt," Isidore calls them Panotii.
9 ' Those whose ears hang down to their lips,' 1 ° ' The Iron-faces.1 ADDITIONAL NOTES. 549 swift Ekapadakas.1 and the strong imperishable Eaters of Men, and the Kiratas2 with stiff hair-tufts, men like gold and fair to look upon: And the Eaters of Ra.w Fish, and the Kiratas who dwell in islands, and the fierce Tiger-men3 who live amid the waters.'
PAGE 374. «Go to the Vidarbhas 4 and the Rishtikas 5 and the Mahishikas, « and the Matsyas 7 and Kalingas8 and tiie Kausikas 9 and the Andhras1 ° and the Pundras11 and the Cholas1 2 and the Pandyas18 and the Keralas.14 'Go to the "In that Contree,"says Sir Jhon Maundevile, "ben folk, that han but o foot and thei gon so fast that it is marvaylle: and the foot is so large that it schade- weth alle the Body azen the iSonne, when thei wole lye and rest hem." So Pliny, Natural History, lib. vii. c. 2: speaks of Hominum gens singulis cruribus, mirae pernicitatis ad saltum; eosdemque Sciopodas vocari, quod in majori sestu, humi jacentes resupini, umbra se pedum protegant."
These epithets are, as Professor Wilson remarks, " exaggerations of national ugliness, or allusions to peculiar customs, which were not literally intended, al- though they may have furnished the Mandevilles of ancient and modern times."
Vishnu Purdna, Vol. II. p. 162.
* The Kirrhadee of Arrian: a general name for savage tribes living in woods and mountains 3 Said by the commentator to be half tigers half men.
4 The kingdom seems to have corresponded with the greater part of Berar and Khandesh.
5 The Bengal recension has Kishikas, and places them both in the south and the north.
6 The people of Mysore.
? «' There are two Matsyas, one of which, according to the Yantra Samraj, is identifiable with Jeypoor. In the Digvijaya of Nakula he subdues the Matsyas further to the west, or Gujerat." WILSON'S Vishnu Purdna, Vol. II. 158. Dr. Hall observes: "JniheMaJidbbdrata Sabhd-parwan, 1105 and 1108, notice is taken of the king of Matsya and of the Aparamatsyas; and, at 1082, the Mat- syas figure as an eastern people. They are placed among the nations of the south in the Rdmdyana Kishkindhd-kanda, XLL, II, while the Bengal recension, Klsh* kindhd'kdnda, XLIV., 12, locates them in the north."
8 The Kalingas were the people of the upper part of the Coromandel Coast, well known, in the traditions of the Eastern Archipelago, as Kling. Ptolemy has a city in that part, called Caliga; and Pliny Calingse proximi mari."
WILSON'S Vishnu Purdna, Vol. II. 156, Note; 9 The Kausikas do not appear to be identifiable.
1 ° The Andhras probably occupied the modern Telingana, 1! The Pundras have already been mentioned in Canto XL. 1 a The inhabitants of the lower part of the Coromandel Coast; BO called, after them, Cholamandala 1 3 A people in the Decean.
1 4 The Keralas were the people of Malabar proper.
r?3°, ADDITIONAL NOTES.
Mlechchhas ' and the Pulindas2 and the &urasenas,3 and the Prasthalas and the Bharatas and Madrakas 4 and the Kambojas 5 and the Yavanas 6 and the towns of the 3akas7 and the Varadas.' 8 NORTHERN KURUS, PAGE 378.
Professor Lassen remarks (in the 7eitschrift fiir die Kunde des Mor- genlandes, ii. 62): "At the furthest accessible extremity of the earth appears Harivarsha with the northern Kurus. The region of Hari or Vishnu belongs to the system of mythical geography: but the case is different with the Uttara Kurus. Here there is a real basis of geographical fact; of which fable has only taken advantage, without creating it. The Uttara Kurua were formerly quite inde- pendent of the mythical system of dvipas, though they were included in it at an early date." Again the same writer says at p. 65: " That the conception of the Uttara Kurus is based upon an actual country and not on mere invention, is proved (1) by the way in which they are mentioned in the Vcdas; (2 ) by the 1 A generic term for persons speaking any language but Sanskrit and not con- forming to the usual Hindu institutions, * "Pulinda is applied to any wild or barbarous tribe. Those here named are some of the people of the deserts along the Indus; but Pulindas are met with in many other positions, especially in the mountains and forests across Central .India, the haunts of the Bheels and Gonds. So Ptolemy places the Pulindas along the banks of the Narmada, to the frontiers of Larice, the Lata or Lar of the Hindus, — Khandesh and part of Gujerat." WILSON'S Vishnu Purdna, Vol. II.
Dr. Hall observes that " in the Bengal recension of the Rdmdyana the Pulindas appear both in the south and in the north. The real Rdmdyana K.-k., XLIII., speaks of the northern Pulindas."
8 The £urasenas were the inhabitants of Mathura, the Suraseni of Arrian, *. These the Mardi of the Greeks and the two preceding tribes appear to have dwelt in the north-west of Hindustan.
5 The Kambojas are said to be* the people of Arachosia. They are always mentioned with the north-western tribes.
6 "The term Yavanas, although, in later times, applied to the Mohammedans, designated formerly the Greeks The Greeks were known throughout Western Asia by the term ^ Yavan, or Ion, ' laovec;; tne ScR °f the Hindus ••• That the Macedonian or Bactrian Greeks were most usually intended is not only probable from their position and relations with India, but from their being usually named in concurrence with the north-western tribes, Kambojas, Daradas, Paradas, Bahlikas, £akas &c., in the R&mayana, Mahabharata, Puranas, Manu, and in various poems and' plays." WILSON'S Vishnu Parana t Vol. II. p. 181, Note.
7 These people, the Sakai and Sacag of classical writers, the Indo-Seythians of Ptolemy, extended, about the commencement of our era, along the west of India, from the Hindu Kosh to the mouths of the Indus.
8 The corresponding passage in the Bengal recension has instead of Varadas Daradas the Dards or inhabitants of the modern Daidistan along the course cf the Indus, above the Himalayas, just before it descends to India, ADDITIONAL NOTES. 551 existence of Uttara Kuru in historical times as a real country; and ( 3 ) by the way in which the legend makes mention ol that region as the home of primitive customs. To begin with the last point the Mahabharata speaks as follows of the freer mode of life which women led in the early world, Book I. verses 4719—22: * Women were formerly unconfined and roved about at their pleasure, indepen- dent. Though in their youthful innocence they abandoned their husbands, they were guilty of no offence; for such was the rule in early times. This ancient custom is even now the law for creatures born as brutes, which are free from lust and anger. This custom is supported by authority and is observed by great rishis, and it is still practised among the northern Kurus' " The idea which is here conveyed is that of the continuance in one part of the world of that original blessedness which prevailed in the golden age. To afford a conception of the happy condition of the southern Kurus it is said in another place iM.-Bh. i. 4346.) " The southern Kurus vied in happiness with the northern Kurus and with the divine rishis and bards."
Professor Lassen goes on to say: " Ptolemy (vi. 16.) is also acquainted with Uttara Kuru. He speaks of a mountain, a people, and a city called Ottora- korra. Most of the other ancient authors who elsewhere mention this name, have it from him. It is a part of the country which he calls Serica; according to him the city lies twelve degrees west from the metropolis of Sera, and the mountain extends from thence far to the eastward. As Ptolemy has misplaced the whole of eastern Asia beyond the Ganges, the relative position which he assigns will guide us better that the absolute one, which removes Ottorakorra so far to the eatt that a correction is inevitable. According to my opinion the Ottorakorra of Ptolemy must be sought for to the east of Kashgar." Lassen also thinks that Magasthenes had the Uttara Kurus in view when he referred to the Hyperboreans who were fabled by Indian writers to live a thousand years. In his Indian anti- quities, (Ind. Alterthumskunde, i. 511, 512, and note,) the same writer concludes that though the passages above cited relative to the Uttara Kurus indicate a belief in the existence of a really existing country of that name in the far north, yet that the descriptions there given are to be taken as pictures of an ideal para-.
dise, and not as founded on any recollections of the northern origin of the Kurus. It is probable, he thinks, that some such reminiscences originally existed, and still survived in the Vedic era, though there is no trace of their existence in latter times." MUIR'S Sanskrit Texts, Vol. II. pp. 336, 337.
PAGE 428. Trust to these mighty Vdnars.
The corresponding passage in the Bengal recension has " these silvans in the forms of monkeys, vanarah kapirupiuah." ''Here it manifestly appears," says Gorresio, " that these hosts of combatants whom Kama led to the conquest of Lanka (Ceylon) the kingdom and seat of the Hamitic race, and whom the poem calls monkeys, were in fact as I have elsewhere observed, inhabitants of the mountainous and southern regions of India, who were wild-looking and not alto- gether unlike monkeys. They were perhaps the remote ancestors of the Malay races."
552 ADDITIONAL NOTES.
PAGE 431.
" Art thou not he who slew of old The Serpent-Gods, and stormed their hold.*' All the!=e exploits of Kavan are detailed in iheUttarakdnda, and epitomized in the Appendix.
PAGE 434. Within the consecrated hall.
The Brahman householder ought to main tain three sac red fires, the Gdrha- pati/a, the Ahavaniya and the Dakshmi. These three fires were made use of in many Brahmanical solemnities, for example in funeral rites when the three fires were arranged in prescribed order.
PAGE 436. Fair Punjilcasthald I met.
" I have not noticed in the Uttara Kanda any story about the daughter of Varuna, but the commentator on the text (VI 60, 11) explains the allusion to her thus: "The daughter of Varuna was Punjikasthali. On her account, a curse of Brahma, involving the penalty of death, [was pronounced] on the rape of women." MUIB, Sanskrit Texts, Part IV. Appendix.
PAGE 452.
" Shatt no funereal honours grace The parted lord of Jfaghu's race? " 11 Here are indicated those admirable rites and those funeral prayers which Professor Miiller has described in his excellent work, Die Todtenbestattung bei deft JBralimanen. Sita laments that the body of Rama will not be honoured with those rites and prayer. s, nor will the Brahman priest while laying the ashes from the pile in the bosom of the earth, pronounce over them those solemn and magni- ficent words: ''Go unto the earth, thy mother, the ample, wide, and blessed earth And do thou, O Earth, open and receive him as a friend with sweet greeting: enfold him in thy bosom as a mother wraps her child in her robes." GOBRKSIO.
Each glorious sign That stamps the future queen is mine.
We read in Josephus that C«*;.sar was so well versed in chiromancy that when one day a soi-disant son of Herod had audience of him, he at once detected the impostor because his hand was destitute of all marks of royalty.
PAGE 466.
In battle's wild Gandharva dance.
" Here the commentator explains: * the battle resembled the dance of the Gandharvas,' in accordance with the notion of the Gandharvas entertained in hia day. They were regarded as celestial musicians enlivening with their melodies ADDITIONAL NOTES. 553 tndra's heaven and the banquets of the Gods. But the Gandharvns before be- soming celestial'musicians in popular tradition, were in the primitive and true signification of the name heroes, spirited and ardent warriors, followers of Indra, and combined the heroical character with their atmospherical deity. Under this aspect the dance of the Gandharvas may be a very different thing from what the commentator means, and may signify the horrid dance of war." GORRESIO.
The Homeric expression is similar, " to dance a war-dance before Ares,'* PAGE 470. By Anaranya's lips of old.
"The story of Anaranya is told in the Uttara Kanda of the Ramayana...Anaranya a descendant of Ixvaku and King of Ayodhya. when called upon to light with Ravana or acknowledge himself conquered, prefers the former alter- native; but his army is overcome, and he himself is thrown from his chariot.
When Ravana triumphs over his prostrate foe, the latter says that he has been vanquished not by him but by fate, and that Ravana is only the instrument ;)f his overthrow; and he predicts that Ravana shall one day be slain by his des- cendant Rama." Sanskrit Texts, IV., Appendix.
PAGE 497.
" With regard to the magic image of Sita made by Indrajir, we may observe that this thoroughly oriental idea is also found in Greece in Homer's Iliad, where Apollo forms an image of ^Eneas to save that hero beloved by the Gods: it occurs too in the ^Eneid of Virgil where Juno forms a fictitious ^Eneas to save Turnus: Turn dea nube cava tenuem sine viribus uinbram.
I In faciem ^Enea3 (visu mirabile inoic-tniin) Dardaniis ornat telis; clipeumque jubasque Divini assimulat capitis; dat inania verba; Dat sine mente sonum, gressusque eftiugit euntis. (^Eneidos, lib X.)" GORRESIO. PAGE 489. 11 To Raghu's son my chariot lend."
"Analogous to this passage of the Kamayana, where Indra sends to Rama his own chariot, his own charioteer, and his own arms, is the passage in the «3fineid where Venus descending from heaven brings celestial arms to her son when he is about to enter the battle: At Venus tethereos inter dea Candida nimlos Dona ferens aderat; Arma sub ad versa posuit radiantia querou. Ille, de«3 donis et tanto lastus honore, Expleri nequit, atque oculos per singula volvit, Miraturque, interque manus et brachia versat Terribilem cristis galeam flammasque vomentem, F^tiferumque ensem, lorioani ex eere rigentem.
, lib. VIII.) " 554 ADDITIONAL NOTES.
PAGE 489. Agastya came and gently spake.
" The Muni or saint Agastya, author of several Vedic hymns, was celebrat- ed in Indo-Sanskrit tradition for having directed the first brahmanical settle- ments in the southern regions of India; and the Mahabharata gives him the credit of having subjected those countries, expelled the Rakshases. and given security to the solitary ascetics, who were settled there. Hence Agastya was regarded in ancient legend as the conqueror and ruler of the southern country. This tradition refers to the earliest migrations made by the Sanskrit Indians towards the south of India. To Agastya are attributed many marvel lous mythic deeds which adumbrate and veil ancient events; some of which are alluded to here and there in the Ramayana." GoRRESlo The following is the literal translation of the Canto, text and commentary, from the Calcutta edition: Having found Rama weary with fighting and buried in deep thought, and Ravan standing before him ready to engage in battle, the holy Agastya, who had come to see the battle, approached Rama and spoke to him thus: " O mighty Rama, listen to the old mystery by which thou wilt conquer all thy foes in the battle. Having daily repeated the Adityahridaya (the delightei of the mind of the Sun) the holy prayer which destroys all enemies (of him who repeats it) gives victory, removes all sins, sorrows and distress, increases life, and which is the blessing of all blessings, worship the rising and splendid sur. who is respected by both the Gods and demons, who gives light to all bodies and who is the rich lord of all the worlds, (To the question why this prayer claims so great reverence; the sage answers) Since yonder* sun is full of glory and all god* reside in him (he being their material cause) and bestows being and the active principle on all creatures by his rays; and since he protects all deities, demons and men with his rays.
* From the word yonder it would appear that the prayer is to be repeated at the rising of the Sun.
1 The creator of the world and the first of the Hindu triad.
2 He who pervades all beings; or the second of the Hindu triad who preserve* the world.
3 The bestower of blessings; the third of the Hindu triad and the destroyer o the world.
4 A name of the War-God; also one who urges the senses to action. 6 The lord of creatures; or the God of sacrifices.
6 A name of the King of Gods; also all-powerful.
7 The giver of wealth. A name of the God of riches.
8 One who directly urges the mental faculties to action.
9 One who moderates the senses; also the God of the regions of the dead.
10 One who produces nectar (amrita) or one who is always possessed of light or one together with Um£ (Ardhanarisvara).
1 i The names or spirits of departed ancestors.
ADDITIONAL NOTES. 555 1 They who are to be served by Yogis; or a class of Gods named Sadhyas.
2 The two physicians of the Gods: or they who pervade all beings, 3 They who are immortal: or a class of Gods forty-nine in number.
4 Omniscient; or the first king of the world.
5 He that moves; life; or the God of wind. « The God of fire.
7 Lord of creatures.
8 One who prolongs our lives.
9 The material cause of knowledge and of the seasons.
I ° One who shines. The giver of light.
I 1 The hymn entitled the AMityahndaya begin* from this verse and the words, thou art, are understood in the beginning of this verse.
1 * One who enjoys all (pleasurable) objects; The son of Aditi, the lord of the solar disk.
1 3 One who creates the world i. e. endows beings with life or soul, and by his rays causes rain and thereby produces corn.
14 One who urges the world to action or puts the world in motion, who is omnipresent.
1 6 One who walks through the sky; or pervades the soul.
16 One who nourishes the world i. e. is the supporter.
17 One having rays (Gabhasti) or he who is possessed of the all-pervading goddess Lakshmi.
18 One resembling gold.
19 One who is resplendent or who gives light to other objects.
20 One whose seed (Retas) is gold; or quicksilver, the material cause of gold. 81 One who is the cause of day.
22 One whose horses are of tawny colour; or one who pervades the whole space or quarters.
23 One whose knowledge is boundless or who has a thousand rays.
24 One who urges the seven (Pranas) that is the two eyes, the two ears, the nos- trils, and the organ of speech, or whose chariot, is drawn by seven horses.
26 One who destroys darkness, or ignorance.
*7 One from whom our blessings or the enjoyments of Paradise come.
28 The architect of the gods; or one who lessens the miseries of our birth and death.
29 One who gives life to the lifeless world.
30 ( me who pervades the internal and external worlds; or one who is resplendent.
31 He who is identified with the Hindu triad, i. e. the creator (Brahma) the supporter \Vishnu) and the destroyer (6iva>.
32 Cold or good natured. He is so called because he allays the three sorts of pain.
33 One who is the lord of all.
34 Vide Divakara.
35 One who teaches Brahma and others the Vedas.
36 One from whom Rudra the destroyer or the third of the Hindu triad springs, 37 One who is knowable through Aditi i. e. the eternal Brahmavidya. 88 Great happiness or the sky.
*9 The destroyer of cold or stupidity.
40 The Lord of the sky.
41 Vide Timironmathana.
One who is known through the Upanishads.
556 ADDITIONAL NOTES.
vrishti.1 Apam-Mitra,2 Vindhyavithiplavangama,3 Atapf,4 Mandali,5 Mrityn (death), Pingala,6 Sarvatapana,7 Kavi,8 Visva,9 Mahatejas,10 Rakta,1 1 Sarva- bhavodbhava. ] * The Lord of stars, planets, and other luminous bodies, Vi.sva- bhavana,13 Tejasvinam-Tejasvi,1 * Dwadasiitman: 15 I salute thee. I salute thee: who art the eastern mountain. I salute thee who art the western mountain. I salute thee who art the Lord of all the luminous bodies. I salute thee who art', the Lord of days.
I respectfully salute thee who art Jaya,1 c Jayabhadra,1 7 Haryasva,18 O Thou who hast a thousand rays, I repeatedly salute thee. I repeatedly and res- pectfully salute thee who art Aditya, I repeatedly salute thee who art Ugra, l9 Vira,*0 and Saranga.21 I salute thee who openest the lotuses (or the lotus of the- heart). I salute thee who art furious. I salute thee who art the Lord of Brahma, }§iva and Vishnu. I salute thee who art the sun, Adityavarchas,22 splendid., Sarvabhaksha,*3 and Kaudravapush.24 I salute thee who destroyest darkness, cold and enemies: whose form is; boundless; who art the destroyer of the ungrateful; who art Deva;*5 who art' the Lord of the luminous bodies, and who appearest like the heated gold. I salut< thee who art Hari,*6 Visvakarman,5*7 the destroyer of darkness, and who arl splendid and Lokasakshin.*8 Yonder sun destroys the whole of the materia i world and also creates ifc. Yonder sun dries (all earthly things), destroys them anc! causes rain with his rays. He wakes when our senses are asleep; and resides within all beings. Yonder sun is Agnihotra29 and also the fruit obtained by th< 1 He who is the cause of heavy rain.
z He who is a friend to the good, or who is the cause of water.
3 One who moves in the solar orbit.
4 One who determines the creation of the world: or who is possessed of heat.
5 One who has a mass of rays; or who has Kaustubha and other precious atom as his ornaments.
6 He who urges all to action; or who is yellow in colour.
7 One who is the destroyer of all.
8 One who is omniscient; or a poet.
9 One who is identified with the whole world.
I ° One who is of huge form.
II One who pleases all by giving nourishment; or who is red in colour, 1 a One who is the cause of the whole world.
1 3 One who protects the whole world.
1 4 The most glorious of all that are glorious.
1 3 One who is identical with the twelve months.
1 6 One who gives victory over all the worlds to those who are faithfully devot ed to him; or the porter of Brahma,, named Jaya.
1 7 One who is identical with the blessing which can be obtained by conquering all the worlds; or with the porter of Brahma named Jayabhadra.
18 One who has Hanuman as his conveyance.
1 9 One who controls the senses; or is furious with those who are not his devotees i 1 ° He who is free in moving the senses; or urges all beings to action.
*• He who can be known through the Pranava (the mystical Om-kara.) 22 One who is the knowledge of Brahma. 343 One who devours all things. 2* He who is the destroyer of all pains; and of love, and hate, the causes of pain and ignorance which is the cause of love and hate. *5 One who is bliss; or the mover. a6 One who destroys ignorance and its effects, 27 The doer of all actions.
*8 One who beholds the universe; who is a witness of good and bad actions, *a Sacriliee of the five sensual tires.
ADDITIONAL NOTES. 557 performer of Agnihotra. He is identified with the god?, sacrifices, and the fruit of the sacrifices. He is the Lord of all the duties known to the world, If any man, 0 Raghava, in calamities, miseries, forests and dangers, prays to yonder sun, lie is never overwhelmed by distress.
Worship, with close attention Him the God of gods and the Lord of the world; and recite these verses thrice, whereby thou wilt be victorious in the battle.
0 brave one, thou wilt kill Ravana this very instant."
Thereupon Agastya having said this went away as he came. The glorious Rama having heard this became free from sorrow. Raghava whose senses were under control, being pleased, committed the hymn to memory, recited it facing the sun, and obtained great delight. The brave Rama having sipped water thrice and become pure took his bow, and seeing Ravana, was delighted, and meditated on the sun.
PAGE 490.
His liorses poured their burning tears.
I have omitted the Canto from which this line is taken because it describes signs and portents similar to those which have occurred in preceding books. But the weeping of the horses is new and is too Homeric to be passed by unnoticed.
1 borrow the following extract from De Quincey: "The old Homeric superstition which connects horses by the closest sympathy, and even by prescience, witli their masters— that superstition which Virgil has borrowed from Homer in his beautiful episode of Mezentins (Rhcebe din, res si qua diu mortalibus ulla est, Viximus) — still lingers unbroken in Crete. Horses foresee the fates of riders who are doomed, and express their prescience by weeping in a human fashion. The horses of Achilles weep in "Iliad" xvii., on seeing Automedon their beloved driver pros- trate on the ground. With this view of the horse's capacity, it in singular, that in Crete this animal by preference should be called TO aXoyov, the brute, or irrational creature. But the word ITTTTOQ has, by some accident, been lost in the inodtrn Greek. As an instance both of the disparaging name, and of the en- nobling superstition, take the following stanza from a Cretan ballad of 1825, written in the modern Greek:-— EjcAatc T aXoyo TOV. Kat TOT£(ra TO eyvayHcre Owe eivat 6 6avaTO£ TOV" "Upon which he mounted, and his horse wept; and then he saw clearly how this should bode his death."
Under the same old Cretan faith, Homer in " Iliad " xvii. 437, says: — " AaKpUO Si (J()L Kara S "Tears, scalding tears, trickled to the ground from the eyelids of them (the horses), fretting through grief for the loss of their charioteer."
DE QUINCEY. Homer and the Homeridce.
558 ADDITIONAL NOTES.
PAGE 492. RA VAN'S FUNERAL.
" In the funeral ceremonies of India the tire was placed on three sides of the pyre; the Dakshina on the south, the Gdrhapatya on the west, and the Ahavaniya on the east. The funeral rites are not described in detail here, and it is therefore difficult to elucidate and explain them. The poem assigns the funeral ceremonies of Aryan Brahmans to the Riikshases, a race different from them in origin and religion, in the same way as Homer sometimes introduces into Troy the rites of the Grecian cult." GORUESIO.
Mr. Muir translates the description of the funeral from the Calcutta edition, as follows: "They formed, with Vedic rites, a funeral pile of faggots of sandal- wood, with padmaka wood, usira grass, and sandal, and covered with a quilt of deer's hair. They then performed an unrivalled obsequial ceremony for the Raxasa prince, placing the sacrificial ground to the S. E. and the fire in the proper situation. They cast the ladle filled with curds and ghee on the shoulder1 of the deceased; he (?) placed the car on the feet, and the mortar between the thighs. Having deposited all the wooden vessels, the [upper] and lower fire- wood, and the other pestle, in their proper places, they departed. The Raxasas having then slain a victim to their prince in the manner prescribed in the &astras, and enjoined by great rishis, cast [into the fire] the coverlet of the king saturated with ghee. They then, Vibhishana included, with afflicted hearts, adorned Ravana with perfumes and garlands, and with various vestments, and besprinkled him with fried grain. Vibhishana having bathed, and having, with his clothes wet, scattered in proper form tila seeds mixed with darWia grass, and moistened with water, applied the flre [to the pile]."
PAGE 496.