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Going also to Prabhasa, a sacred spot fit for holy men, thou stoodest glorious, Krishna, for a thousand years of the gods, on one foot, practising self-restraint, for the benefit of the world, — this Vyasa declared to me.

Thou didst stand on the spacious Eadari a hundred years with thy arms aloft, on one foot, suhsisting on air, with thy outer garment thrown off, emaciated, with thy veins swollen.

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253 Uaraka were slain; the -way to the city Pragjyotisha was again rendered safe. Avoehdma namo dsmai avasyavah srinotu no hamam Rudro marutvdn | tan no Mitro Varuno mamahantdm Aditih sindhuh prithivi uta dyauh \ "We present these prayers to Rudra,' the strong, with spirally- ' Sayana, in his note on this verse, gives no less than six explanations of the word Endra, which I subjoin, as a specimen of commentorial ingenuity : Bodayati sarvam antakale iti Mitdrah \ yadva rut samsarakhyam duhhhmn | tad dravayaty apagamayati vinaiayati iti Rvdrah \ yadva rutah sabda-rupah upanisha- dah I tabhir druyate gamyate pratipadyate iti Rudrah \ yadva rut sabdatmik S vanl tat-pratipadyatma-vidya, vd \ tarn upasakebhyo rati dadati iti Rudrali \ yadva runa- ddhy avrinoti iti rud andhakaradi \ tad drinati viddrayati iti Rudrah | yadva kada- ehid devaswa-aangrame 'gny-atmako Rudro devair nikshiptam dhanain apahritya niragdt \ asurdn Jitva devdh enam anvishya drishtvd dhanam apdharan \ taddn Jm arudat | tasmad Rudrali ity dkhydyate \ " He is called Eudra (1) because he makes every one weep [rodayati) at the destruction of the world. He drives away {drmayati), removes, destroys, that; therefore he is named Eudra. — A 1)0 rajanam adkvarasya rudram hotdram mtya- yajam rodasyoh \ Agnim purd tanayitnor achittdd hiranya-rupam avase krinudhoam \ 6. "Wilt thou, Agni, who delightest in the altars, wilt thou declare [our sin] " to Vata, the energetic, the bestower 1' This word is explained by Sayana in this place as =manush,yelhyah preritannam, "who has sent food to men," and on E. 7, 17) two senses are assigned to vaja, "food," and "battle," and to iremas are ascribed (ii. In the Fifth Section a passage is quoted from the Nirukta (pp. Neither the identity of the names, nor even that of the sense, is a sufficiently sure guide ; and the ideas, though originally simple, are clothed in forms either so different, or so easy to be confounded, that we cannot judge of the details without having understood and embraced the whole." PEEr ACE. Texts from the Eig and Atharra-vedas regarding the creation and some of the deities just named. Neither anger, nor envy, nor falsehood, nor cruelty, abides in thee, Da^arha (Krishna): how then canst thou be deceitful? The distress of the earth was already understood by Purusha. ; he tears {drinati), rends, it : therefore he is designated as Eudra. 114, 9) explains the comparison as follows : Yath S. Tvd-datteihih Rudra hmtamehhih iatam Mmd akiya iheshajehhih | vi asmad dvesho vitarafh vi amho vi amivdk nhdtayasva vis Mchih \ 3. 587 S.) are quoted, in which this passage, with others, is adduced to show that images of the gods were common in the Vedio age. Banerjea refers to this subject: "Of the three select divinities," (Brahma, Vishnu, and S'iva) "the first, however, had never become an object of special adoration, having been guilty of an incestuous attempt on his own daughter." (See pp. of this volume.) " The incident is thus accounted for in the work now presented to the public." The words referred to will be quoted below. The later accounts of the dwarf incarnation are next adduced as recorded in the Eamayana, the Maha- bharata, and in the Vishnu and Bhagavata Puranas. We learn by this example what prudence it is indispensable to bring to the studies by the aid of which criticism must restore the chain which connects the mythical development of the Indian religion with the conceptions of the primitive naturalism'of the Vedas. ; according to the S'atapatha Brahmana, Manu, the Eamayana, the Vishnu and Bhagavata Puranas, and the Harivamsa. And having subdued to thyself Dvaraka, thou wilt cause the holy Bhogavat I and the Kishika to flow to the ocean. — Giram samddho M gagane samiritam n Uamya Vedh Ss tridasan uvacha ha | gam paurushlm me irinutamarah punar mdhlyatam asu tathaiva mdehiram \ purawa pumsa {Iharena, Comm.) 'vadhrito dhwra-jvaro hhwoadbhir amiavr Yadmhupajtmyatam \ sa ydvad urvyah Iharam ihare Svarah sva-Mla-ia Jctyd Tcshapaya&i chwred Ihuvi I Vasudeva-grihe sd Tcshad bhagavan Purushah pwrah \ janishyate tat-priyartharh samlhavantu sura-striyah, \ Vasudeva-kala 'nantah sa- hasra-vadamah svarat \ agrato hhcmitd devo Hareh priya-ehildrshayd \ Vishnor mayo, Ihagavati yaya sammo Mtam jagat \ adishfd pralkuna 'miena Mryarthe sambhavishyati \ " Having, while in a state of contemplation, heard a voice uttered in the sky, Vedhas (Brahma) said to the gods : 'Hear from me, immortals, the voice of Purusha, and then speedily act so [as it enjoins]. Or (5) the root rudh means to shut, cover ; and therefore rut means darkness, etc. te pitar Marutdm sumnam etu ma nah sur- ymya saihdriio yuyothdh \ aibhi no viro arvati Ttshameta pra jdyema M Rudra prajdlhih \ 2. ORIGINAL SANSKRIT TEXTS ON THE OEIGIN AND HISTOEY OP THE PEOPLE OF INDIA, THEIE EELIGION AND INSTITUTIONS, COLLECTED, TRANSLATED, AND ILLUSTRATED, ET J. Rudra, with braided hair and matted locks, shaven, the frequenter of cemeteries, the performer of awful rites, the devotee, the very terrible, he who swept away Datsha's sacrifice, and put out Bhaga's eyes, is to be understood by thee to possess in every age the nature of Narayana. It was therefore myself whom I formerly worshipped as Eudra. Idam pitre Maru- tdm uehyate vachah svddoh svddiyo Rudrdya vardhanam \ rdsva cha no amrita marta-hhojanam tmane tohdya ianaydya mrila | 7 (=V. Eaise up our heroes by thy remedies : I hear that thou art the greatest physician of physicians. May I with hymns avert (propitiate) that Eudra who is invoked with praises and oblations. The mighty [god], attended by the Maruts, has gladdened me his suppliant with robust health. — Na yasya Indro Varuno na Mitro vratam Aryamu na minanti Rudrah \ na matayas lam idam svasti huve devam Savi- " See sukra-p U, Nir. main results at which I have arrived in regard to Vishnu, Eudra, and Ambika, are not new. Para^ara rep Kes : ' Hear, Maitreya, that which you have asked me, the history, beneficial to the world, of the birth of a portion of a portion of Vishnu.' " The sage proceeds to relate (see "Wilson's Vishnu Purana, pp. ^ir«5^ o Trfj re ^v Kepavvois 9l Ka Ta KKuffixois irdv Tas Situp Beipatf tovto rod Mi^/^ov Kcc Kvaavro Sf iiro Be- lievov Se au T^ yvdpiai Sio, riiv @4ti Sos Bpri Toyaiuav, Kal ivyarphs Ka K^y ytvvav, ii &v ^lup OTepar ird Xef Ms'EKKriffl re Kal Pap Pipois ^7€y£T0, o8t«i This, I suppose, refers to the Adityas being in the Veda spoken of as only seven in number. Narayana samhara-karakah | 268 KRISHNA EXPLAINS WHY HE -WORSHIPPED S'l VA. Aiydma te sumatim deva-y SATANA'S ETYMOLOGIES OF THE WORD EUDRA. Parvati spoke thus to Paramesvara, ' If you love me, effect that all these bits of flesh may become severally sons.' Mahesvara made them all of the same form and age, and with the same ornaments, and gave them to Gaurl (Parvati), saying, 'Let these be thy sons.' Hence in all the hymns addressed to the Maruts, they are lauded as the sons of Eudra ; and in the hymns to Eudra, he is praised as the father of the Maruts."" 1' On E. May the hero spare our horses: may we, Eudra, increase in offspring. Through the auspicious remedies conferred by thee, Eudra, may I attain a hundred 'winters.

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