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He had 100 sons; the eldest, Vikookshee, succeeded to the throne, but at the celebration of the funeral rites for his father, eating of the flesh which he was sacrificing before it had been offered to the gods, he was deposed, and was succeeded by his son Kukootst'hu, after whom, in a direct line, reigned Pritoovanů, Vistŭrashwů, Ardrů, Yoobănashwů, Shrabůstü,* Vrihůdŭshwů, Koobŭlashwů,† Drirhashwũ, Hŭryushwů, Nikoombhu, Singhůtashwů.‡ Prăsénăjit,§ the nephew of the last monarch, succeeded, and was followed by Yoobănashwi and Mandhata : the latter conquered the whole earth. Mandhata had two sons by his wife Choitrů-rătee; she was the eldest of ten thousand children born to Shushu-vindoo. Poorookootsi, the eldest of Mandhata's sons, succeeded his father; and the youngest, Moochookoondů, having, at the intreaty of the gods, conquered their enemies, they requested him to ask a blessing at their hands. He asked them how they could hint such a thing to him, who had proved himself to be greater than themselves, by conquering their enemies; but after a little litigation, he condescended, to accept of the blessing of a long sleep after the toils of war; and they laid him to rest during two yoogus. In a direct line, Poorookootsů, Sümbootů, Tridhŭnna, Trůyaroonů, and Sătyŭ-vrătă succeeded. Sityu-vrůtů was for some fault driven by his father from the throne, and the father himself became a hermit; the kingdom also was cursed by the bramhuns, and obtained no rain during twelve years. Vishwamitrů, the sage, placed the mother of Sátyŭ-vrůtů on the throne; and he, after a considerable time had elapsed, applied to his spiritual guide, Vushisht'hu, for power to ascend to heaven in his bodily state; but was refused. The monarch then, rejecting Vushisht'hů, made Vishwamitră his spiritual guide, who immediately transferred all his merits to his new disciple, and directed him to ascend to heaven: he ascended, but the gods ordered him to descend again. While descending, with his head downwards, helter skelter, he called on his spiritual guide-who ordered him to ascend again,-which he did. The gods order him down, again he descends. At length, Vishwamitrů, perceiving that he was involving himself with the gods, directed Sătyŭ-vrătă to remain where he was. This

* He erected a city, and called it by his own name.

+ This king had a hundred sons.

A great archer.

This monarch turned his wife into a river, and called it Babooda.

man's son was the famous Hurishchundrů, who ascended the throne, and was followed in succession by Rohitů, Chunchoo, Bijŭyů, Brikŭ, and Bohoo.-Here closes the Sütyŭ-yoogů, a period comprizing 1,728,000 years.

* Húrishchŭndră's kingdom extended over the whole earth; he was so famed for liberality that Vishwamitră, the sage, desirous of seeing the extent of it, went to him, and asked a gift. The king promised to grant him whatever he would ask. The sage demanded his kingdom, and it was granted. He then asked for the fee which accompanies a gift, which the king promised to give in a month. But where should the king reside, since he had surrendered the earth to Vishwamitrů ? The latter ordered him to go to Benares, which was not reckoned a part of the earth. Vishwamitră, tearing a piece of cloth into three pieces, divided it amongst the king, the queen, and their son, and the family departed: the king attempted to take with him a gold drinking cup, but Vishwamitrů prevented him. They were nearly a month in walking to Benares, where they had no sooner arrived, than Vishwamitrů came, and demanded the fee. The king asking from whence he should procure this, seeing he had surrendered his all, the sage directed him to sell his wife. A covetous bramhun bought her, who allowed her food only once a day. Vishwamitră now complained, that the sum raised by the sale of the queen was too little, and refused to accept of it. The king was then led round the market, with a blade of grass in his hair, to signify that he was for sale, when a man of the lowest cast bought him, and made him a swine-herd, and superintendant of the place where the dead are burnt. With the money thus raised, the fee was paid, and Vishwamitrů returned home.

Harishchandra's son remained at the house of the bramhun with his mother; but the bramhun resolving that he should not live idle, sent him daily to gather flowers to offer in worship to the gods. This boy used to go, with other children, to gather flowers in a forest, near a hermit's hut of leaves, where they broke down the trees, and did much mischief; upon which the hermit forbad them once, twice, thrice, but they still continued obstinate. At last, he denounced a curse on the next boy who should dare to transgress, and Hürishchŭndru's son was soon bitten by a snake and died. The distressed mother intreated the brambŭn, her master, that, as they were of the kshůtriyŭ cast, the dead body might not be thrown into the river. The bramhun promised to send wood to burn the body, when the mother, carrying her child to the landing place where they burn the dead, laid it down, and began to weep aloud and bitterly. Hŭrishchůndrů was aroused by her cries, and, going to the spot, saw a female who had brought a dead body to be burnt. He demanded the usual fee for liberty to burn the corpse. She in vain pleaded, that she was a poor widow, and could give nothing; he demanded that she should tear the cloth in two which she wore, and give him the half of it, and was proceeding to beat her with the iron crow in his hand, when she wept, and began to tell him her miserable tale; her descent; that she was the wife of king Hŭrishchŭndră, and that this dead child was her son. All the feelings of horror, sorrow, and love, started up in his bosom at once, and he confessed to the poor broken-hearted mother, that he was her husband, the father of the dead child,---that he was Húrishchundrů. The woman was unable to believe him, but he related some secrets that had passed betwixt them when king and queen, from which she knew he must be Hurishchundră. She then put his dead son into his arms, and they both sat down and wept bitterly. At last, resolving to burn themselves with the dead child, they prepared the fire, and were about to throw themselves into it, when Yumŭ and Indru arrived, and assured Harishchundrů, that they had assumed these forms, and carried him through these scenes, to try his piety, with which they were now completely satisfied. They raised the dead child to life, and sent the king and queen to take possession of their kingdom. Hurishchŭndră, having obtained his kingdom, reigned some years, after which, be, and all his subjects, a man and woman of each house excepted, (through

the

SECTION III.

The history continued to the end of the tréla yoogů.

THE first king of the tréta, or second age, was Sugură,* the son of Vahoo. He destroyed a number of chiefs of the name of Hoihuyů, &c. and purged his kingdom of the wicked. By one of his wives he had 60,000 children, and by the other a son, named Punchůjŭnă. The 60,000 sons were born in a pumpkin, and were nourished in pans of milk, but when grown up were reduced to ashes by the curse of Kăpilů, the sage. Pănchůjănă should have succeeded to the throne, but was set aside as incompetent, and the grand-child of Săgără, Ŭngshoomanů, obtained the kingdom: he was succeeded by Dwileepu, who had two sons, the eldest of whom became a hermit: Bhugeerut❜hu, the youngest, was crowned king. This monarch, by his religious austerities, obtained the descent of Gunga, (the Ganges) who, by the efficacy of her waters, resuscitated his 60,000 ancestors.t Shrootǎ, the son of Bhugeerut'hu, was the next monarch, and then followed, in direct succession, Nabhagů, Ŭmbūrēeshŭ, Sindhoodweepŭ, Ŭyootajit, Rită-părnă, Art'hŭ-půrnee, Soodasă, Soudasă, Sărvă-kŭrma, Ŭnůrănyŭ, Nighnă, Ŭnŭmitro, Bhoomidbŭhů, Dwileepŭ, Rūghoo, Ŭjů, and Dŭshŭ-răt’hă. Dăshă-rut'hǎ had four sons, Ramů, Bhŭrùtů, Lăkshmŭnů and Shůtrooghnů, whose names are famous in the celebrated poem the Ramayǎnǎ. Ramu ascended the

the king's piety), went to heaven. When the king arrived in the presence of the gods, they all arose to receive him, and Indrit was compelled to descend from his throne. In the greatest agitation, the gods bethought themselves of Narŭdă: no one appeared likely to extricate them but Narŭdů.---He came, and, placing himself before Hŭrish-chůndră, after the usual compliments respecting his health, &c. said, " And so you are arrived in heaven!" “Yes.” “But how is it that you are sitting on the throne of Indrů?" The king then, with a degree of pride, bcgan to rehearse his merits: "I have given my kingdom (the seven dwēēpus) to a bramhŭn. I have sold my own wife, and have been sold myself, to make up the fee attached to a gift; I have given to the bramhŭns every thing they have asked; I have governed my kingdom according to the shastrus; I have fed others with my own flesh------;” [The king, when hunting on a certain day, to preserve the life of a deer which a tyger was pursuing, gave some of his own flesh to appease the hunger of the tyger.] While thus repeating his merits, he and his subjects began to descend. Finding himself falling, he offered a thousand flatteries to the gods, who relented, and fixed him in the air with his head downwards.

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The Yogu-Vashisht'hŭ Ramayănă ascribes to Sugură many improvements in the arts.

+ That is, in her passage from mount Himalŭyŭ to the sea, she touched their ashes, (at what is now called Shwétů-dweepů, or Sagŭrú island) and they were raised to life.

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throne, and was succeeded by Kooshu, whose reign closed the tréta yoogŭ, embracing a period of 1,296,000 years.*—The Ramayünŭ gives the dynasty of Sŭguru in the following order : Sügürü, Ŭsümünjă, Ŭngshooman, Dwileepŭ, Bhōgeerut'hŭ, Kukootst❜hu, Rughoo, Kulmashu-padů, Shünkhulu, Soodŭrshůně, Ugnee-vůrnů, Sheeghrugu, Müroo, Průshooshrooků, Umbŭreeshů, Nühooshů, Yuyatee, Nabhagu, Úju, and Dashurŭt'hŭ.

SECTION IV.

The history continued to the end of the dwapuru yoogů.

The first king of the dwapură, or third age, was Ŭtit’hee, the son of Kooshu; then followed, Nishŭdhů, Nălŭ, Nüvů, Poondůrēeků, Kshémůdhŭnwa, Dévanēēku, Üheenŭgoo, Soodhunwa, and Veeru-sénă. Here closes the race of Ikshwakoo, called

the family of the sun.†

We return to the first king of the family of the moon, Poorйrůvů, the son of Ila, the daughter of Voivuswütй, by an illicit connection with the god Boodhu, the son of Chundru, (the moon) through which family the history must be carried down to Kshéměků, the last of this race. The account of the birth of Pooroorăvă is given in the Bramhyň pooranů; but it is too extravagant and filthy for insertion.

Pooroorůvů reigned at Průyagŭ 780 years. He had three brothers, to whom he gave Gŭya, Ootkůlŭ, and a kingdom in the west. Five of Pooroorüvă's children had no separate inheritance, but Umavusoo, another son, obtained a separate province, and his posterity, for fifteen generations, reigned in great splendour; among whom were Junhoo, the sage who swallowed the Ganges; Kooshi, Gadhee, (a form of Indră) and Vishwamitru.‡ Ayoo, who reigned after his father Pooroorůvů, left the throne to his eldest son Nühooshŭ, and to three younger sons he gave separate kingdoms. Nühooshi's second son Yuyatee obtained the kingdom, and, in a chariot given him

See the Bramhyŭ poorană.

of India. See the next page.

At this time, Soohotru, of the race of the moon, reigned in another part

This king, of the kshůtriyů tribe, by religious austerities, compelled the gods to create him a bramhăn. He is also said to have been a very learned man.

by the king of heaven, conquered the earth, which he divided into five parts, and gave to his five sons, viz. to Toorvisoo, a kingdom in the S. E; to Droobyů, one in the W; to Unoo, a country northwards; to the eldest Yudoo, a kingdom in the N. E. and to the youngest, Pooroo, he gave his own capital and kingdom, and the chariot which Indru had given him. As Yudoo had been set aside by his father, he never afterwards aspired to the throne, but his children, known by the general name of the Yudoos, conquered many countries: among his sons were Hoihŭyŭ, Ŭrjoonů, Bhojü, Ŭndhükü, Vrishtee, Krishnů, &c.

The other brothers of Yüdoo also obtained celebrity, and many of their descendants are mentioned in the pooranus as having greatly extended their conquests. Sooveeră succeeded his father Pooroo, and was followed in succession by Munusyoo, Bhůyčdü, Soodhunwa, Soovahoo,* and Roudrashwi, Koukshéyů, Sübhanůvů, Kalanŭlü, Srinjūyů, Poorănjăyů, Júnŭméjŭyů, Mühashalů, Mühamuna, and Oosheenŭrů. The last king had five sons, among whom he distributed his kingdom: the king himself built and resided at the city of Oosheenŭrů, which name is known among the Hindoos to the present day. His eldest son Shivee continued the succession, and was succeeded by Vrishůdurbhй, Juyŭdrůt❜hů, Phéloo, and Sootupa. Vrishudurbhŭ had four brothers, who received separate kingdoms, which became known by their names, as Kèkůyň, (the grandfather of Bhurătă,) Müdrůkă, Vrishůdürbhů, and Sooveeră. Sootupa gave to four of his sons different countries which he had conquered, as Vũngŭ, Soombhů, Poondră, and Kălingu. His eldest son Ungu succeeded his father, and was followed by Vahŭvahănă, Veeră-rut'hu, Dhŭrmi-rut'hu, Chitrů-rut'hă, Důshă-rut'hu, Chutoorungu, Prit❜hoolakshu, Chumpă, Huriyushwů, Bikŭrnŭ, Ritéyoo, Mutinaru, Sooroghu, Dooshmüntü, Bhŭrůtů, Vitŭt'hů, Soohotrů, Vrihůtů, Újŭmeerhů,† and Rikshŭ. This was the last king who reigned in the dwapără yoogů.‡

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The Půdmů-poorană, in the chapter called Kriya-yogŭ-sarŭ, informs us, that Madhŭvů, the son of this king, married Soolochona, the daughter of a king, and also the daughter of the king of Gŭnga-sagără, who gave bim half his kingdom. The Hindoos of the present day affirm, that these parts did once form a separate kingdom, and certain ruins still existing on Sagără island appear to confirm the fact. This poorană says, that at the northern extremity of Gunga-sagŭrŭ is a temple dedicated to Kŭ pilo, and the author has seen a temple dedicated to the same sage now standing on this spot,

+ Two younger sons of this monarch, Junhoo and Sooshantee, reigned with glory over separate kingdoms. See the Bramhyň and Markŭndéyŭ pooranŭs.

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