The Rámáyan of Válmíki - 85

1044 “The Káśikośalas are a central nation in the Váyu Puráṇa. The
Rámáyaṇa places them in the east. The combination indicates the
country between Benares and Oude.… Kośala is a name variously
applied. Its earliest and most celebrated application is to the
country on the banks of the Sarayú, the kingdom of Ráma, of which
Ayodhyá was the capital.… In the Mahábhárata we have one Kośala in
the east and another in the south, besides the Prák-Kośalas and
Uttara Kośalas in the east and north. The Puráṇas place the Kośalas
amongst the people on the back of Vindhya; and it would appear from
the Váyu that Kuśa the son of Ráma transferred his kingdom to a more
central position; he ruled over Kośala at his capital of Kúśasthali
of Kuśavatí, built upon the Vindhyan precipices.” WILSON’S _Vishnṇu
Púraṇa_, Vol. II. pp. 157, 172.
1045 The people of south Behar.
1046 The Puṇḍras are said to be the inhabitants of the western provinces
of Bengal. “In the _Aitareyabráhmaṇa_, VII. 18, it is said that the
elder sons of Viśvamitra were cursed to become progenitors of most
abject races, such as Andhras, Puṇḍras, Śabaras, Pulindas, and
Mútibas.” WILSON’S _Vishṇu Puráṇa_ Vol. II. 170.
1047 Anga is the country about Bhagulpore, of which Champá was the
capital.
1048 A fabulous people, “men who use their ears as a covering.” So Sir
John Maundevile 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 prægrandes ipsorum aures
tota contegunt.” Isidore calls them Panotii.
1049 “Those whose ears hang down to their lips.”
1050 “The Iron-faces.”
1051 “The One-footed.”
“In that Contree,” says Sir John 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 schadeweth alle the Body azen the Sonne, when thei
wole lye and rest hem.” So Pliny, Natural History, lib. vii. c. 2:
speaks of “Hominumn gens … singulis cruribus, miræ pernicitatis ad
saltum; eosdemque Sciopodas vocari, quod in majori æstu, humi
jacentes resupini, umbrâ se pedum protegant.”
These epithets are, as Professor Wilson remarks, “exaggerations of
national ugliness, or allusions to peculiar customs, which were not
literally intended, although they may have furnished the Mandevilles
of ancient and modern times.”
_Vishṇu Puráṇa_, Vol. II. p. 162.
1052 The Kirrhadæ of Arrian: a general name for savage tribes living in
woods and mountains.
1053 Said by the commentator to be half tigers half men.
1054 The kingdom seems to have corresponded with the greater part of
Berar and Khandesh.
1055 The Bengal recension has Kishikas, and places them both in the south
and the north.
1056 The people of Mysore.
1057 “There are two Matsyas, one of which, according to the Yantra
Samráj, is identifiable with Jeypoor. In the Digvijaya of Nakula he
subdues the Matsyas further to the west, or Gujerat.” WILSON’S
_Vishṇu Puráṇa_, Vol. II. 158. Dr. Hall observes: “In the
_Mahábhárata Sabhá-parwan_, 1105 and 1108, notice is taken of the
king of Matsya and of the Aparamatsyas; and, at 1082, the Matsyas
figure as an eastern people. They are placed among the nations of
the south in the _Rámáyaṇa Kishkindhá-káṇda_, XLI., II, while the
Bengal recension, _Kishkindhá-káṇḍa_, XLIV., 12, locates them in the
north.”
1058 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
Calingæ proximi mari. WILSON’S _Vishṇu Puráṇa_, Vol. II. 156, Note.
1059 The Kauśikas do not appear to be identifiable.
1060 The Andhras probably occupied the modern Telingana.
1061 The Puṇḍras have already been mentioned in Canto XL.
1062 The inhabitants of the lower part of the Coromandel Coast; so
called, after them, Cholamaṇdala.
1063 A people in the Deccan.
1064 The Keralas were the people of Malabar proper.
1065 A generic term for persons speaking any language but Sanskrit and
not conforming to the usual Hindu institutions.
1066 “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
Narmadá, to the frontiers of Larice, the Látá or Lár of the
Hindus,—Khandesh and part of Gujerat.” WILSON’S _Vishṇu Puráṇa_,
Vol. II. 159, Note.
Dr. Hall observes that “in the Bengal recension of the _Rámáyaṇa_
the Pulindas appear both in the south and in the north. The real
_Rámáyaṇa_ K.-k., XLIII., speaks of the northern Pulindas.”
1067 The Śúrasenas were the inhabitants of Mathurá, the Suraseni of
Arrian.
1068 These the Mardi of the Greeks and the two preceding tribes appear to
have dwelt in the north-west of Hindustan.
1069 The Kámbojas are said to be the people of Arachosia. They are always
mentioned with the north-western tribes.
1070 “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. 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, Kámbojas, Daradas, Páradas, Báhlíkas, Śakas &c., in the
Rámáyaṇa. Mahábhárata, Puránas, Manu, and in various poems and
plays.” WILSON’S _Vishṇu Puráṇa_ Vol. II. p. 181, Note.
1071 These people, the Sakai and Sacæ of classical writers, the
Indo-Scythians of Ptolemy, extended, about the commencement of our
era, along the west of India, from the Hindu Kosh to the mouths of
the Indus.
1072 The corresponding passage in the Bengal recension has instead of
Varadas Daradas the Dards or inhabitants of the modern Dardistan
along the course of the Indus, above the Himálayas, just before it
descends to India.
1073 From the word yonder it would appear that the prayer is to be
repeated at the rising of the Sun.
1074 The creator of the world and the first of the Hindu triad.
1075 He who pervades all beings; or the second of the Hindu triad who
preserves the world.
1076 The bestower of blessings; the third of the Hindu triad and the
destroyer of the world.
1077 A name of the War-God; also one who urges the senses to action.
1078 The lord of creatures; or the God of sacrifices.
1079 A name of the King of Gods; also all-powerful.
1080 The giver of wealth. A name of the God of riches.
1081 One who directly urges the mental faculties to action.
1082 One who moderates the senses, also the God of the regions of the
dead.
1083 One who produces nectar (amrita) or one who is always possessed of
light; or one together with Umá (Ardhanáríśvara).
1084 The names or spirits of departed ancestors.
1085 Name of a class of eight Gods, also wealthy.
1086 They who are to be served by Yogís; or a class of Gods named
Sádhyas.
1087 The two physicians of the Gods: or they who pervade all beings.
1088 They who are immortal; or a class of Gods forty-nine in number.
1089 Omniscient; or the first king of the world.
1090 He that moves; life; or the God of wind.
1091 The God of fire.
1092 Lord of creatures.
1093 One who prolongs our lives.
1094 The material cause of knowledge and of the seasons.
1095 One who shines. The giver of light.
1096 The hymn entitled the Ádityahridaya begins from this verse and the
words, thou art, are understood in the beginning of this verse.
1097 One who enjoys all (pleasurable) objects; The son of Aditi, the lord
of the solar disk.
1098 One who creates the world, i.e., endows beings with life or soul,
and by his rays causes rain and thereby produces corn.
1099 One who urges the world to action or puts the world in motion, who
is omnipresent.
1100 One who walks through the sky; or pervades the soul.
1101 One who nourishes the world, i.e., is the supporter.
1102 One having rays (Gabhasti) or he who is possessed of the
all-pervading goddess Lakshmí.
1103 One resembling gold.
1104 One who is resplendent or who gives light to other objects.
1105 One whose seed (Retas) is gold; or quicksilver, the material cause
of gold.
1106 One who is the cause of day.
1107 One whose horses are of tawny colour; or one who pervades the whole
space or quarters.
1108 One whose knowledge is boundless or who has a thousand rays.
1109 One who urges the seven (Práṇas) that is the two eyes, the two ears,
the nostrils and the organ of speech, or whose chariot, is drawn by
seven horses.
1110 Vide Gabhastimán.
1111 One who destroys darkness, or ignorance.
1112 One from whom our blessings or the enjoyments of Paradise come.
1113 The architect of the gods; or one who lessens the miseries of our
birth and death.
1114 One who gives life to the lifeless world.
1115 One who pervades the internal and external worlds; or one who is
resplendent.
1116 He who is identified with the Hindu triad, i.e. the creator (Brahmá)
the supporter (Vishnu) and the destroyer (Śiva).
1117 Cold or good natured. He is so called because he allays the three
sorts of pain.
1118 One who is the lord of all.
1119 Vide Divákara.
1120 One who teaches Brahmá and others the Vedas.
1121 One from whom Rudra the destroyer or the third of the Hindu triad
springs.
1122 One who is knowable through Aditi, i.e., the eternal Brahmavidyá.
1123 Great happiness or the sky.
1124 The destroyer of cold or stupidity.
1125 The Lord of the sky.
1126 Vide Timironmathana.
1127 One who is known through the Upanishads.
1128 He who is the cause of heavy rain.
1129 He who is a friend to the good, or who is the cause of water.
1130 One who moves in the solar orbit.
1131 One who determines the creation of the world; or who is possessed of
heat.
1132 One who has a mass of rays; or who has Kaustubha and other precious
stones as his ornaments.
1133 He who urges all to action; or who is yellow in colour.
1134 One who is the destroyer of all.
1135 One who is omniscient; or a poet.
1136 One who is identified with the whole world.
1137 One who is of huge form.
1138 One who pleases all by giving nourishment; or who is red in colour.
1139 One who is the cause of the whole world.
1140 One who protects the whole world.
1141 The most glorious of all that are glorious.
1142 One who is identical with the twelve months.
1143 One who gives victory over all the worlds to those who are
faithfully devoted to him; or the porter of Brahmá, named Jaya.
1144 One who is identical with the blessing which can be obtained by
conquering all the worlds; or with the porter of Brahmá named
Jayabhadra.
1145 One who has Hanúmán as his conveyance.
1146 One who controls the senses; or is furious with those who are not
his devotees.
1147 He who is free in moving the senses; or urges all beings to action.
1148 He who can be known through the Pranava (the mystical Om-kára.)
1149 One who is the knowledge of Brahmá.
1150 One who devours all things.
1151 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.
1152 One who is bliss; or the mover.
1153 One who destroys ignorance and its effects.
1154 The doer of all actions.
1155 One who beholds the universe; who is a witness of good and bad
actions.
1156 Sacrifice of the five sensual fires.
1157 According to Ápastamba (says the commentator) “it should have been
placed on the nose: this must therefore have been done in conformity
with some other Sútras.”
1158 A class of eight gods.
1159 A class of eleven gods called Rudras.
1160 Named Víryaván.
1161 A class of divine devotees named Sádhyas.
1162 One who resides in the water.
1163 The third incarnation of Vishṇu, that bore the earth on his tusk.
1164 One whose armies are everywhere.
1165 One who controls the senses.
1166 He who resides in the heart, or who is full, or all-pervading.
1167 Vámana, or the Dwarf incarnation of Vishṇu.
1168 The killer of Madhu, a demon.
1169 He from whose navel, the lotus, from which Brahmá was born, springs.
1170 He who has a thousand horns. The horns are here the Sákhás of the
Sáma-veda.
1171 One who has a hundred heads. The heads are here meant to devote a
hundred commandments of the Vedas.
1172 Siddhas are those who have already gained the summit of their
desires.
1173 Sádhyas are those that are still trying to gain the summit.
1174 A mystic syllable uttered in Mantras.
1175 A mystic syllable made of the letters which respectively denote
Brahmá, Vishṇu, and Śiva.
1176 A class of divine gods.
1177 Sanskáras are those sacred writings through which the divine
commands and prohibitions are known.
1178 Bali, a demon whom Vámana confined in Pátála.
1179 Vishṇu, the second of the Hindu triad.
1180 Krishṇa, (black coloured) one of the ten incarnations of Vishṇu.
1181 A. Weber, _Akademische Vorlesungen_, p. 181.
1182 Systema brahmanicum, liturgicum, mythologicum, civile, exmonumentis
Indicis, etc.
1183 Not only have the races of India translated or epitomized it, but
foreign nations have appropriated it wholly or in part, Persia,
Java, and Japan itself.
1184 In the third century B.C.