LITMIR.BIZ

89

"Rigveda," 1, 11; 1, 121.

90

Indra is derived by Benfey from syand, "to flow," "to drop," in which case we shall have to refer it to the rain-bringing power of the god. Others have proposed a derivation from idh, indh, "to kindle;" others from indra, "blue." In any case, Andra, the corresponding name in the Rigveda, must not be left out of consideration.

91

Muir, loc. cit. 5, 144.

92

Roth, "Zwei Lieder des Rigveda, Z. D. M. G.," 1870, 301 ff. Muir, loc. cit. 5, 147 ff.

93

"Rigveda," 4, 30; "Samaveda," Benfey, 1, 3, 2, 1. 1, 4, 1, 1.

94

"Samaveda," Benfey, loc. cit.

95

"Rigveda," 3, 59, in Muir, loc. cit. 5, 69.

96

"Rigveda," 1, 115, 1 in Benfey; "Orient," 3, 157; "Rigveda," 6, 51, 2; 7, 61, 1; 7, 63, 4; in Muir, loc. cit. 5, 157.

97

"Atharvaveda," 4, 16, according to M. Müller's translation "Essays," 1, 40, 41. Cf. Roth, "Atharvaveda," 8. 19.

98

"Rigveda," 7, 86, 89, according to Müller's rendering, "Essays," 1, 38, 39; cf. Muir's translation, loc. cit. 5, 63 ff. [who reads "like an inflated skin" for "like a cloud," etc.]

99

Windischmann, "Abh. der Münch. Akademie," 1847, s. 129.

100

"Samaveda," 1, 6, 2, 2; "Rigveda," 1, 2, 2; 1, 5, 5, and elsewhere.

101

"Samaveda," Benfey, 1, 4, 1, 1; 5, 2, 4, 1, 15, and elsewhere.

102

Muir, loc. cit. 5, 98, ff.

103

"Samaveda," Benfey, 1, 3, 2, 4.

104

"Samaveda," 2, 8, 2, 6.

105

"Samaveda," 1, 4, 1, 2; 2, 9, 2, 9.

106

"Samaveda," 1, 6, 2, 1.

107

"Rigveda," 1, 32; "Samaveda," 1, 3, 2, 4.

108

"Rigveda," 5, 31, 10; 1, 63, 2; 2, 20, 8; 1, 54, 8.

109

"Rigveda," 1, 126, 2, 3.

110

"Rigveda," 4, 50, 8, 9. Roth, "Z. D. M. G.," 1, 77. Lassen, loc. cit. 12, 951.

111

M. Müller, "Z. D. M. G.," 9, 16. These bright bodies of the fathers led to the idea that the souls of the fathers had adorned the heaven with stars, and that they were these stars. "Rigveda," 10, 68, 11.

112

"Atharvaveda," 3, 29, 3; in Muir, loc. cit. 5, 310.

113

Muir, loc. cit. 5, 308, 309, 311. In the later portion of the Rigveda, 10, 15, the old conception of the fathers is already changed. Three classes of fathers are distinguished, and burning and non-burning are mentioned side by side.

114

"Aitareya-Brahmana," 2, 17; in Muir, loc. cit. 5, 322.

115

"Rigveda," 10, 18; according to Roth's rendering, "Z. D. M. G.," 8, 468 ff.

116

"Rigveda," 10, 15, 14; in Muir, loc. cit. 5, 297.

117

"Atharvaveda," 18, 2, 37; in Muir, loc. cit. 5, 294.

118

M. Müller, "Die Todtenbestattung der Brahmanen," s. 14 ff.

119

"Rigveda," 9, 113, 7 ff.

120

This follows from the fact that the army of the confederates had to cross the Vipaça and Çatadru in order to reach the Tritsus.

121

In the Rigveda king Sudas is at once a son of Divodasa and a scion of the house of the Pijavanas, possibly because Pijavana was the father or some ancestor of Divodasa. In the Samaveda (2, 5, 1, 5) Divodasa is called the noble. In the book of Manu (7, 41; 8, 110) Sudasa is the son of Pijavana. In the genealogy of the kings of the Koçalas, by whom the Tritsus were destroyed, the Vishnu-Purana mentions in the fiftieth generation after Ikshvaku, the founder of the race, a king Sudasa, the son of Sarvakama, grandson of Rituparna. So also the Harivança, and in the Vishnu-Purana (ed. Wilson, p. 381) Vasishtha is the priest of king Sudas as well as of Nimi, the son of Ikshvaku. On the other hand the Vishnu-Purana (p. 454, 455) is aware of a second Sudas, the grandson of Divodasa, in the race of the moon. Viçvamitra is himself called a Bharata; we shall see below that the Mahabharata connects Viçvamitra with the genealogy of the kings of the Bharata. Cp. Roth, "Zur Literatur," S. 142 ff. [On the names of Indian rivers, see Muir, loc. cit. 2, 345 ff.]

122

Cf. Muir, loc. cit. 12, 339, where the hymn is translated.

123

Roth, "Zur Literatur," S. 87, 91 ff. [Rigveda, 3, 33; 7, 83. Muir, loc. cit. 322, 323.]

124

Manu, 1, 67 ff. [Muir, 1, 43 ff.]

125

Weber, "Jyotisham, Abh. d. Berl. Akad." 1862, s. 23 ff. and below.

126

With similar exaggeration "Duty" tells king Parikshit at the close of the Mahabharata that her four feet measured 20 yodhanas in the first age, 16 in the second, 12 in the third, whereas now in the Kaliyuga they only measure four yodhanas. The whole narrative is intended to point out that in the Kaliyuga even Çudras could become kings. The Vishnu-Purana (ed. Wilson, p. 467) calls the first Nanda who ascended the throne of Magadha in 403 B.C. the son of a Çudra woman.

127

"Bhagavata-Purana," 9, 14.

128

Lassen, "Ind. Alterth." 12, 600.

129

Arrian, "Ind." 7, 8, 9. Plin. 6, 21, 4. Solin. 52, 5. As to the numbers, Bunsen, "Ægypt." 5, 156; Von Gutschmid, "Beiträge," s. 64. The duration of the first interruption is lost; but it was less than the second, for Arrian says that the second continued as much as 300 years. Perhaps the number of the first and third interruptions taken together are as long as the second. Diodorus (2, 38, 39) allots the 52 years to Dionysus, which Arrian gives to Spatembas.

130

That the Kalpa —i. e. the great world-period – was a current conception in the third century B.C. is proved by the inscriptions of Açoka at Girnar. Lassen, loc. cit. 22, 238.

131

Not more than nine names can be given to the dynasty of the Nandas, which reigned for 88 years before Chandragupta; seventeen for the dynasty of the Çaiçunagas, even if Kalaçoka's sons are all counted as independent regents; and five for the Pradyotas. For the Barhadrathas the Vayu and Vishnu-Puranas give 21 kings after Sahadeva, the Bhagavata-Purana 20, the Matsya-Purana 32. Hence, taking the highest figures, the united dynasties number 64 reigns. To these are to be added the seven names which connect Brihadratha with Kuru, and the 31 or 21 names given in the longer and shorter lists of the Mahabharata between Kuru and Manu.

132

Von Gutschmid, "Beiträge," s. 76 ff. See below.

133

P. 484, ed. Wilson.

134

Von Gutschmid, loc. cit. s. 85 ff.

135

That the main portions of the Epos in their present form cannot be older, is clear from the views of the worship of Vishnu and Çiva which prevail in the poem. These forms of worship first obtained currency in the fifth and fourth centuries B.C. (see below). It is also clear from the identification of Vishnu and Krishna, of Rama and Vishnu; the deeply felt Brahmanic anti-Buddhist tendencies, seen in such a marked manner in the Ramayana; the form of philosophic speculation,

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