SECTION V. The history continued from the commencement of the kulee yoogй to the extinction of the Hindoo power. Sămbărănă, the son of Rikshŭ, began his reign at the commencement of the kŭlee yoogu, and was succeeded by Kooroo, a great conqueror, who removed his capital from Průyagú to Kooroo-kshetrù. He was succeeded by Bheemu-sénů, Průteepŭ, Shantunoo, and Vichitrů-vēeryů. This last king died without issue, but his elder brother, Védŭ-vyasů, had three sons by his widow, Dhritŭrashtrů, Pandoo and Vidoorů. The former obtained the kingdom, and had a hundred sons: the eldest of whom, Dooryodhünŭ, was placed on the throne, during the life of the father. Pandoo was interdicted, by a curse, from connubial intercourse, but his wives Koontee and Madree had five children by the gods Yumu, Vayoo, Indră and Ŭshwinee-koomară: their names were Yoodhisht'hiru, Bheemů, Ŭrjoonă, Nŭkoolů, and Sŭhŭ-dévů. grown up, a dispute arose betwixt them and the sons of Dhritŭrashtrů, which terminated in a war, in which Dhritŭrashtră and his family were disinherited, and Yoodhisht❜hiru ascended the throne, choosing Delhi for his capital. This contest forms the principal subject in the celebrated poem the Măhabharůtů. When Yoodhist❜hiru reigned 36 years, and was succeeded by Parikshitů, the grandson of Ŭrjoonŭ, who, after reigning 60 years, was cursed by Brumha, and immediately destroyed; after which his son Junŭméjŭyů reigned 84 years. In a sacrifice, this monarch offered many serpents,† and afterwards, during the sacrifice of a horse, killed a bramhŭn, but was delivered from these sins by hearing Voishǎmpayŭnů, a disciple of Védu-vyasă, read the Mŭhabharătă. the Muhabharătă. This history is related at large in * The eldest son of this monarch, Bheeshmo, though he renounced his claim to the throne, continued to direct the councils of his younger brother. He was learned in various sciences, and published several works on civil polity, religious ceremonies, &c. + He did this, not as a religious act, but to revenge the death of his father, who was killed by a serpent. He could not, however, complete the serpent-sacrifice, as Tŭkshŭků, king of the serpents, and Astikŭ, a bramhăn, interceded for the serpents, his uncles. On this the king resolved to perform the sacrifice of a horse, but Indrỡ, entering the horse's head after it was cut off, caused it to dance. This exciting the laughter of a young bramhăn, the king killed him, and incurred the quilt of bramhŭnicide. Jǎnǎméjuyu's son Shutaneeku reigned 82 years 2 months, after whom followed in succession Sǎhŭsranēēkŭ, Ŭshwůmédhüjü, Ŭseemǎ-krishnů, Nichǎkroo, Ooptă, Chitră-răt❜hă, Shoochee-rut'hu, Dhritiman, Sooshénă, Sooneet'hu, Nrichukshoo, Pariplăvů, Sootupa, Médhavee, Nripunjŭyŭ, Dărvvů, Timee, Vrihůdrůt'hŭ, Soodasŭ, Shŭtaneekŭ, Doordŭmănă, Văheenŭvă, Dündŭpanee, Nidhee, and Kshémŭků. The last king was slain by his nobles, and at his death the race of the moon became extinct. Kshémǎků was succeeded by Visharŭdů, of the Năndă race, one of the king's counsellors, and doubtless, one of the conspirators. Nundă, the founder of this dynasty, the son of Muha-nŭndă, born of a female shoodră, reigned in Măgădhu: he nearly extirpated the kshůtriyus, having an army of 10,000,000,000 soldiers, and hence received the name of Muha-půdmů-pătee. Visharudu was succeeded in a direct line by Shōōră-sénů, Virusa, Anundusahů, Vărăjit, Doorveerů, Sookripală, Poorust'hă, Sănjüyü, Ŭmrăyodhů, Inăpală, Veerŭdhee, Vidyart'hu, and Bodhŭmüllü. Bodhămăllǎ was slain by Veeru-vahoo, one of his ministers, of the race of Goutumŏ.* Fourteen generations of the race of Nundu reigned 500 years. Veeru-vahoo reigned 35 years, and was succeeded in a direct line by Yůjateesinghu, Shitrooghnů, Mühee-putee, Viharămăllů, Sürōōpü-düttů, Mitrů-sénů, Jůyŭmüllü, Külingů, Kooli-mйnee, Shůtroo-mürdünů, Jēēvănŭ-jatŭ, Hõree-yogů, Veerăsénů, and Adityů. This last monarch was murdered by Dhoorŭndhéré, one of his ministers, of the race of Muyōōrů. The last fifteen kings reigned 400 years. The race of Mayooră reigned 318 years, viz. Dhoorůndhŭrů reigned 41 years, and was succeeded in a direct line by Sénoddhůtů, Müha-kütüké, Méha-yodhů, Nat❜hů, Jeevănů-rajů, Oodůyŭ-sénů, Vindhŭchůlă, and Raju-palů. This last monarch, giving himself up to effeminate amusements, his country was invaded by Shukadityŭ, a king from the Kumaoo mountains, who proved victorious, and ascended the throne, after Raju-palŭ had reigned 25 years. The famous Vikrŭmadityŭ, in the 14th year of the reign of Shukadityů, pretendThis family patronized and spread the Bouddhŭ doctrine all over India. ing to espouse the cause of Raju-pală, attacked and destroyed Shukadityŭ, and ascended the throne of Delhi; but afterwards lost his life in a war with Shalivahŭnŭ,* king of Prutist'hanŭ, a country on the south of the river Normŭda. Vikrumadityй was the son of Gundhŭrvů-sénů, the son of Indru, who was driven from heaven by his father for his lewdness, and doomed to appear on earth in the form of an ass. Through the interposition of the gods, however, he was permitted to assume the human form every night. While in this condition, Gündhŭrvůsénů persuaded the king of Dharu to give him his daughter in marriage; but it unfortunately happened, that, at the wedding hour, he was not able to shake off the form of the ass. After bathing, however, he proceeded to the assembly, and, hearing songs and music, resolved to give them an ass's tune. The guests were filled with sorrow, that that so beautiful a virgin should be married to an ass: they were afraid to express their feelings, to the king; but they could not refrain from smiling, covering their mouths with their garments. At length, some one interrupted the general silence, and said, "O king, is this the son of Indră? You have found a fine bride"groom; you are peculiarly happy indeed; don't delay the marriage; in doing good, "delay is improper; we never saw so glorious a wedding. It is true, we once heard "of a camel being married to an ass, when the ass, looking up to the camel, said— "Bless me! what a bridegroom!" and the camel, hearing the voice of the ass, said, "Bless me! what a sweet voice! In that wedding, however, the bride and the "bridegroom were equal, but in this marriage, that such a bride should have such a "bridegroom, is truly wonderful." Other bramhuns said, "O king, at the time of "marriage, as a sign of joy, the sacred shell is blown, but thou hast no need of that," (alluding to the braying of the ass.) The females cried out, "O mother! what is "this! at the time of marriage to have an ass! What a miserable thing! What! will "he give such an angelic female in marriage to an ass!" At length Gundhŭrvů-sénů began to speak to the king in Sungskrită, and to urge him to the fulfilment of his promise, reminding him that there was no act more meritorious than speaking truth; that the body was merely like clothes, and that wise men never estimate the worth of a person by the clothes he wears. He added, moreover, that he was in this shape * The era of Shalivahŭnů is now used by the Hindoos in their births, marriages, &c. and the era of the Hij ra in their commercial transactions. The first era commenced A. D. 78. from the curse of his father, and that during the night he had the body of a man. Of his being the son of Indrŭ there could be no doubt.' Hearing the ass thus speak Sungskritu, the minds of the people were changed, and they confessed, that though he had the body of an ass, he was unquestionably the son of Indră: for it was never known that an ass could speak Sŭngskritů. The king, therefore, gave him his daughter in marriage. Vikrŭmadityŭ was the fruit of this marriage. His grandfather gave him a good education, but no inheritance. He gave to Bhurtree-Huree, another son of Gundhŭrvů-sénů, by a servant-maid, the kingdom of Malooya, the capital of which, Oojjayunee, was twenty-six miles long and eighteen wide.- For some time Vikrumadityŭ lived at the court of his brother, but in consequence of a quarrel was dismissed, after which he wandered from place to place in the greatest poverty, and at one time hired himself as a servant to a merchant at Goojjŭratů. Bhurtree-Huree, at length, disgusted with the world on account of the infidelity of his wife, to whom he was ardantly attached, became a yogee, and left the kingdom to its fate. In the course of his travels, Vikrůmadityŭ came to Oojjuyunee, and finding the throne vacant, assumed the sovereignty, and reigned with great splendour, conquering by his arms Ootkülů, Vũngů, Kooch-véharů, Goojjūratŭ, and Somŭnat'hu. Hearing of the fate of Raju-palu, he proceeded against Shukadityü, conquered his country, and ascending the throne of Delhi, reigned as a second Yoodhisht❜hiră, till slain in his war with Shalivahŭnů, as above-mentioned. Vikrămă-sénů, the infant son of Vikramadityŭ, was raised to the throne, but was supplanted by Sumoodrů-palú, a yogee. Vikrŭmadityŭ and his son reigned 93 years. Sumoodrů-pală reigned 24 years, two months, and was followed in succession by Chindru-palů, Nüyŭnů-pală, Déshŭ-palů, Nără-singhŭ-pală, Söōtů-palů, Lükshŭ-palŭ, Čmritŭ-palú, Mŭhee-palu, Govindu-palů, Hõree-palu, Bheemu-palů, Anŭndă-pală, Müdünü-pală, Körmmă-pală, and Vikrămă-pală. The last king was killed in battle by Tilùků-chůndrů, king of Vähŭranch, who ascended the throne of Delhi after the kingdom had continued in the family of Samoodru-pală for sixteen generations, or 641 year, 3 months. This last monarch was suc Tilŭků-chůndră reigned two years, and was followed in succession by Vikrůmăchŭndră, Kartikă-chŭndră, Ramŭ-chŭndră, Ŭdhŭrŭ-chůndră, Kŭlyanů-chůndră, Bheemă-chăndră, Bodhů-chundrů, and Govindă-chůndră. ceeded by his wife Prémů-dévee, after whom followed Hŭree-prémů, (a voiragee), his M ŏha-prémů, disciple Govindu-prémů, then Gopală-prémů, and Müha-prémů. preferring a forest to a throne, went among the wild beasts, and Dhee-sénŭ, the king of Bengal, hearing that the throne was vacant, proceeded to Delhi with an army, assumed the sovereignty. and Dhee-sénŭ, (a voidyŭ) reigned 18 years 5 months. He was followed by Băllalăsénŭ,* Lŭkshmănă-sénů, Késhŭvă-sénů, (the brother of the last king), Madhŭvŭsénŭ, Shōōrŭ-sénů, Bheemů-sénů, Kartikŭ-sénů, Hŭree-sénů, Shůtrooghnŭ-sénů, Narayünů-sénů, Lăkshmŭnů-sénů, and Damodără-sénů. The ministers of this last king conspired against him, and brought in Dweepü-singhŭ from the Shŭttalaků mountains. The voidyŭ monarchs reigned 137 years, one month. Dweepǎ-singhu, (a růjŭpoot) reigned 27 years 2 months, and was succeeded by The last Rünü-singhu, Raju-singhŭ, Vuru-singhŭ, Nură-singhu, Jeevunu-singhů. monarch, choosing an ascetic life, abandoned his kingdom, after the răjupoot kings had reigned 151 years. Prit❜hoo-ray, the king of Prat'hu, in consequence of this abdication, obtained quiet possession of the throne of Delhi, but was dethroned by Shuhabooddeen, after a reign of 14 years, 7 months. The immediate cause of this revolution was a quarrel betwixt Prit❜hoo-rayŭ and Jůyů-chăndră, the king of Kanyü-koobjů, of which quarrel sultan Shuhabooddeen taking advantage, sought the friendship of Juyu-chŭndră, and joining his army against Prit❜hoo-rayŭ, sent him prisoner to Gŏjnén; after which the * This king, in order to distinguish the most learned men in his kingdom, instituted the order of Kooleenǎ bramhǎns. The rules of the order require certain qualifications, but Băllalŭ-sénů continuing these honours among the posterity of those first created, it happens that the great body of this order in Bengal are amongst the most ignorant and corrupt of the bramhŭns; but in some parts of the Doab personal merit is still required to entitle a man to these honours. During the reign of Ballalŭ-sénů, two learned men composed a work on the qualifications of the order: this work is much esteemed at present, and is called Mishrů. |