der the name of Bhudra. If any one, though overwhelmed with sin, hear the name of Gonga, or desire, behold, or touch this goddess, or bathe in her stream, taste of her waters, pronounce her name, call her to recollection, or extol her, he instantly becomes holy; and he who is proceeding towards Gunga, by that act enables his ancestors to overcome the messengers of Yumă, and to ascend to the heaven of the gods.*

Bharůtů-võrshŭ has nine divisions, Oindră, Kůséroo, Tamrōpărnă, Gübhŭstee, Koomarika, Nagănchů, Sůmyŭ, Varoonŭ, and Gandhŭrvů. Of these divisions Koomarika

is occupied by those who regard the distinctions of cast; the other eight divisions are peopled with the ignoble who disregard cast. Bharuti-vărshŭ likewise contains seven mountains, Muhéndră, Shooktee, Mülüyů, Rikshúku, Panee-patrů, Sŭhyŭ, and Vindyů.

To the south of the equator is Bhoorloků; to the north of which is Bhoovu-loků, and farther north Swǎrloků, or Sooméroo, a residence on which is bestowed as the reward of religious merit. In the air is Mühürloků; above which is Jănă-loků, where a seat is obtained only through the most exalted religious merit. Above these is Tõpu-loků,

and still higher Sütyŭ-loků.

When the sun first appears to the inhabitants of Lunka, it is mid-day at Yumŭ-kotee; at Siddhee-poor, it is the hour of sun set, and at Romuků, midnight. The quarter in which the sun rises, is the east; and the quarter in which he sets, the west. It has likewise been clearly ascertained, that Sooméroo is situated exactly at the north pole. The precise determination of the four quarters, can no where be obtained so advantageously as at Lănka. The calculations made from any other spot, by uncertain observation, are by no means so accurate. To those who are situated at the equator, the two polar stars appear attached to the earth; while all the other heavenly bodies appear to move over their heads in a circle like a julů jăntră.† To one advancing northwards or southwards from the equator, the heavenly bodies, as well as the polar stars, appear to ascend in the firmament. When any one proceeds to a distance from the equator,

The shastrus say, that the moment any one commences a journey towards Gunga, his ancestors who are confined by Yumu invisibly accompany him, and enjoy the offerings which he daily presents to them while standing in the water. † A circular machine for raising water.

he passes into a certain degree of latitude; this degree is ascertained by multiplying the number of yojänis* which he has moved from the equator by 365, the number of the degrees of latitude, and by dividing that sum by 4967, the sum of yojanos on the circumference of the earth. By ascertaining likewise in what degree any one may be situated, he may calculate his distance from the equator by the opposite process. To the gods on mount Sooméroo, and to the usoorăs on Jumboo, the two polar stars appear as though placed above their heads. The heavenly bodies appear to the usoorus in the south to move on their left, and to the gods in the north, to move on their right.

When the sun in its annual course continues for six months in the northern hemisphere, the gods on mount Sooméroo enjoy its rays, of which they are deprived when it passes into the southern hemisphere; hence the doctrine that one year of mortals is equivalent to a night and a day of the gods. The pooranus, to remove obstacles to the performance of religious duties, have altered the commencement both of the night and the day of the gods, by about three months.†

The pitrees reside above the moon, and enjoy its delightful rays ascending from beneath. The new moon, when the sun is above their heads, constitutes their mid-day. The full moon is their midnight, and the first and third quarters of the moon, their morning and evening twilight.‡ Brimha, through his amazing distance from the earth, continually beholds the sun till the grand dissolution of all things. He reposes during one thousand yoogus, and continues awake during the other thousand; hence 2000 yoogus are equal to a day and a night of Brůmha.

*Each yojunŭ is equal to five miles.

+ The shastrus prohibit the investiture of a bramhŭn with the poita, the perforation of the ears, the dedication of ponds, temples, images, groves, wells, &c. as well as the performance of various other religious acts, during the night of the gods. According to the astronomical writers, the night of the gods commences on the vernal equinox, and continues to the autumnal equinox. But the pooranŭs ignorantly place the commencement of this season on the 30th Asharhŭ, (12th July) and continue it to the 1st Maghŭ (12th January). This error, Bhaskără endeavours delicately to conceal. The pooranŭs abound with the most flagrant astronomical and geographical errors. To cover these errors, while they published their own more correct calculations, the Hindoo astronomers ascribe the pooranŭs to another yoogů.

Hence a lunar month is equivalent to a night and a day of the pitrees.

The circumference of the earth is 4967 yojunŭs, and its diameter 1581 yojŭnŭs, 24 ungshus. The superficial content of the globe is therefore 7,853,034 yojunŭs, obtained by multiplying the number of yojūnus on its circumference by the number which compose its diameter. For a proof of this, let any one calculate the superficial content of a ball in this manner; then covering it with a cloth, let him measure the cloth, and he will find both products to agree precisely. The superficial content which Lullu has My calculations differ

calculated, is false and incorrect, and contrary to experience. from his; let the most learned pundits, unbiassed in their judgment, decide between us. For if you divide a round ball into two parts, you will find that a piece of cloth of equal dimensions with the flat surface of the section will be insufficient to cover its whole surface. In order therefore to reconcile the product obtained by measuring a cloth which covers the whole surface, with that obtained by calculation, I find it necessary to multiply the diameter by the circumference.t

As men are continually passing from this terrestrial scene, their dissolution is called the daily průlayň, or destruction. At the termination of a day of Brumha, the Bramhyŭprolǎyů takes place, at which period every thing in the world possessed of animation is absorbed in Brămhă. But when Brimha himself is annihilated, and when the whole creation is absorbed in the eternal Brůmho, from whom it proceeded, the third, called the prakritikй-prülüyü, ensues. At the new creation, when all things proceed again from Brůmhň, to every one is assigned his station in the new creation according to the actions of merit and demerit which were attached to him before the dissolution of all things. The grand and final destruction, or atyŭntikŭ-průlüyů, is confined to the yogee, who after having acquired that knowledge which like fire consumes acts both of merit and demerit, obtains liberation from this world, and is absorbed in Brůmhă.

In the universe are included, the earth, the mountains, the gods, the danŏvŏs, men,

Sixty ungshus make one yojŭnů.

+ Lüllŭ appears to have maintained, that by multiplying the diameter into itself the sum of the superficial content would be obtained.

the irrational creation, the planets, the stellar mansions, and the constellations, in their respective stations.

Those who are skilled in astronomical calculation have fixed the circumference of the

celestial sphere at 1,871,206,920,000,000 yojŭnŭs. Some maintain, that this is again encircled by another sphere, called the Brumhandů-kŭtahů, the measure of which there is no necessity for giving. The pouranikus, in opposition to this system, only acknowledge that portion of the creation to exist which is visible to the eye. Whatever may be their opinion, we abide by the decision of those pundits who are as intimately acquainted with the universe, as they would be with an amulŭkee fruit, which one may place in his hand, and behold on all sides. They have determined as above, the circumference of the celestial sphere, and they maintain that it extends as far as the rays of the sun extend. Whether this calculation of the sphere would have been esteemed accurate in any preceding yoogu, we cannot say; it certainly is a correct calculation of the extent of the sphere in this yoogu, and to it we adhere.

SECTION XLIX.

Works on the Military Art.

The Hindoo sages did not permit even the military art to remain unexamined, and although their writings on this subject, if still extant, might contain little or nothing which could instruct the moderns, yet, as throwing some light upon the methods of making war amongst so ancient a people, they would be very interesting.

The works on the art of war are called Dhŭnoor-védů, from dhŭnoosh, a bow, and védů, science. None of these works, however, are at present to be found among the learned men in Bengal, but allusions to the method of making war are scattered up and down in the different pooranus, from which the author has selected the following facts:

From various parts of the Hindoo history it is very certain, that the Hindoo kings led their own armies to the combat; and that they were prepared for this important employment by a military education; nor is it less certain, that many of these monarchs were distinguished for the highest valour and military skill.

In the march of the army, the ensigns were carried in front; then followed in succession the foot-men, those armed with shield and spear, the bow-men, men armed with clubs and bludgeons, the horse, the warriors on elephants, those in chariots, on camels, on oxen, then again a body of infantry, the musicians, the water-carriers, and lastly, the stores on carriages.

The troops were thus arranged: a circle of foot-men surrounded one division containing all the different kinds of warriors, in which were interspersed chariots, with charioteers famous for their prowess. Another division of the army was formed into the shape of the bird Gŭrooră; another into that of a half moon; others into the forms of the lion or the tyger; another into a line of single warriors; another into the form of a carriage, or the lily, the mŭkără, a giant, a găndhŭrvů, a bull, &c. He who died in the front of the battle, was promised heaven. On commencing the contest, each side interchanged certain expressions of abuse.

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