SECTION XLVII. Works of an Historical nature. Though it be a fact, that the Hindoos have not a single work on General History, yet they have many works, especially among their poems, which may be called historical. The greater part of the pooranus contain fragments of history, mixed, indeed, with much fable; but, were these fragments collected and arranged, there can be little doubt but that we should know much more than we do at present of this ancient people. The author here presents a list of those works, the contents of which may entitle them to be placed under this head: Almost all the pooranus. The Ramayŭnů, by Valmeekee. The Ŭdbhōōtă-Ramayŭnŭ, by ditto. The Ŭdhwatmŏ-Ramayănă, by Vyasŭ-Dévă. The Muhabharată, by ditto. The Shree-Bhagăvătă, by d to. Maghu, a poem by various learned men employed by king Maghů. Roghoo-Vungshi, by Kalee-Dasi. Noishudhu, by Shree-Hurshй. Bhattee, by Bhǎrtree-Huree. Kiratarjooneeyŭ, by Bharŭvee. Raghuvǎ-Pandŏveeyu, by Vishwă-Nat'hů. Nüloduyů, by Kalee-Dasů. Ubhignanů-Shōkoontŭlă. Koomari-Sambhŭvă. Ŭnŭrgŭ- Raghŭvýŭ. Malutee-Madhŭvů. Vasǎvů-Dutta. Vénee-Süngharũ. Parijatŭ-Hŭrůnů. Oosha-Hürinů. Vikrumorvŭshee. Maluvee-Kagnee-Mitru. Moodra-Rakshusů. Ramayŭnů-Chumpōō. Bharǎtǎ-Chompoo. Únirooddhu-Chămpoo. To enable the reader to form some idea of the Hindoos as historians, a table of contents of the Muhabharůtů, the most historical of any of their shastrus, is here inserted: Vyasŭ, to * Muha signifies great, and Bhŭrůtů is the name of one of the ancestors of Yoodhisht'hirů. whom this work is ascribed, lived in the age of Ramů, that is, in the tréta yoogü, yet the events celebrated in this poem took place in the kŭlee yoogů, and Yoodhisht'hirů, Krishnŭ, and the rest of the personages found here, are all acknowledged to be persons living in this last period. ૨ ૧ ૧ The first book contains accounts of—Poushyů, a king; Ootkūnkŭ, a sage; Poulănů, a giant, including the history of the sage Bhrigoo; Astikă, a sage, and of the rise of the hydras; the birth of Güroorů, the divine bird on which Vishnoo rides; the churning of the sea of milk; the birth of the horse Oochchoishrŭva, which Indrů obtained at the serpent sacrifice offered by Janůméjüyů; the race of Yoodhisht'hiră; the birth of many different kings; the birth of many heroes; the birth of Vyasú-Dévů, the (holy) source of the incarnations of Yoodhisht'hiră and his brethren; the names of the gods from whom these incarnate persons sprung; the rise of the doityŭs, danŭvŭs, yŭkshŭs, nagus, serpents, gündhurvus, the birds, and many other beings; the birth and journey to heaven of Künwŭ, a sage; the birth of Bheeshmu, who forsook his kingdom and became a bromhacharee; the preservation of his brother king Chitrangădă, and, after his death, the gift of the throne to another brother Vichitruveery; the birth of Yumu, under the curse of the sage Čnimandǎvyů; the births of Dhritйrashtrů and Pandoo; the journey of the Pandůvůs to Varůnavătă, where Dooryodhŭnů seeks to destroy the Panduvus, by blowing them into the air while asleep; the consultation of Dooryodhŭnů and his friends respecting the quar rel with the Panduvus; the entrance of Yoodhisht'hirŭ and his friends into a forest,† where they meet a female giant, named Hirimva, and whose brother is destroyed by Bheemu; the birth of Ghůtotkuchu, a giant; the meeting of Védŏ-Vyasŭ and the Pandăvus; the journey of the Pandůvŭs to the house of a bramhun at Eküchōkra, agreeably to the command of Védů-Vyasů, where they become servants, without making known their rank; the destruction of Věků, a giant, by these servants; the astonishment of the villagers at the death of this giant; the births of Droupidee,‡ and her brother Dhrish * * It appears necessary here to give some account of the family whose quarrels form the principal subject of the Muhabharůtů: by the widow of Vichitrůvēēryů, Védŭ-Vyasů [the account of this man's own birth is indescribably obscene] had two sons, Dhritŭrashtrŭ and Pandoo, and by the slave girl of this widow another son, Vidoorů. Dhritŭrashtrů had one hundred sons, beginning with Dooryodhŭnů; and Pandoo (or rather five gods under his name) had five sons, Yoodhisht'hirů, Bhēēmů, Urjoonŭ, Núkoolŭ and SühŭDévů. The capital of the kingdom which belonged to this family was Hůstina-pooră. After Vichitrůvēēryŭ had retired to the forest, Bheeshmu, the elder brother, lived for some time, and presided over the education of the hundred sons of Dooryodhŭnů. Soon, however, quarrels arose in this large family, which induced Dooryodbŭnŭ to give five small districts to the Pandúvŭs for their portion. Dooryodhŭnă afterwards won these towns, at dice and, according to the stipulation, the Pandŭvůs embraced the life of hermits for twelve years; but at the expiration of this term, through their friend Krishnŭ, they asked for five other towns; which Dooryodhůnŭ refused, declaring that they should have nothing from him but what they conquered. This led to the war, which ended in the triumph of the Pandŏvůs. + While young, they fled from Dooryodhŭnů, and remained for some time concealed. This woman, who makes so conspicuous a figure in this poem, was the daughter of Droopŭdü, king of Punchalů. tudyoomnu; the journey of the bramhuns of the above house to Pinchală, to be present at Droupŭdee's marriage, where Urjoono overcomes Ungarůvúrnŭ, a găndhŭrvů, but afterwards cultivates his friendship, and from him obtains the histories of Vushisht'hi and Ourvă; the success of Ŭrjoonă in archery over all the kshůtriyus, and his consequent marriage with Droup dee; the success of Bheemu and Ŭrjoonŭ over Shulyo, Kōrnů,* and other kings, who wished to obtain Droupădee; the suspicions of Bălăramŭ and Krishno, that these servants, who displayed such amazing power, must be their friends the Pandăvus; their journey to the sage Bhargăvă, to solve their doubts; the sorrow of the father of Droupudee, that his daughter should have five husbands; the explanation of VédăVyasi, that as these five persons were descended from the gods, they might properly be called one; Droupudee's marriage ceremony according to the form called doivŭ; the journey of Vidooră, sent by Dhritŭrashtră to bring the Pandúvăs; present made to Vidooră; interview with Krishna; Vidooră's residence at Khandúvă; the transfer of a small district by Dooryodhйnů to the Pandúvůs; the directions of Narudă respecting the times when Droupudee's five husbands should dwell with her; the histories of the giants Soondŭ and Oopùsoondů; Ŭrjoonn's meeting in the forest with Ooloopee, the daughter of Kourüvă, a serpent, with whom he has familiar intercourse; Ŭrjoonŭ's visits to various holy places; the birth of a son named Vübhroovahŭnă; fable of the five ŏpsăras turned into turtles by the curse of a bramhun whose devotions they had interrupted; their deliverance from the curse by meeting with Ŭrjoonă; Ŭrjoona's interview with Krishnŭ at Dwarǎka; his elopement with Soobhŭdra, the sister of Krishnu ;† the birth of Ŭbhimunyoo, the son of Soobhůdra; the birth of Droupudee's five sons, Shutaneeků, Shrootŭsénů, Pritivindhй, &c.; Krishnú and Ŭrjoonů's play, in which one of them obtains a chukrů, and a bow and arrow; Urjoonu's burning Khandăvă forest, and the preservation from This king was so famed for liberality that the Hindoos now, when they hear of a liberal person, say, "What is that in comparison with the liberality of king Kŭrnù!” + The family of Krishnŭ seems to have been eminent, in an uncommon degree, in all kinds of impiety. No wonder that the whole race was at last destroyed. The image of this woman is worshipped at the festivals of Jŭgŭnnat’hŭ, who is also distinguished as her brother. Urjoonů set fire to this forest, at the request of the god Ugnee, that the god might eat the medicinal plants, in order to cure him of a surfeit which he had contracted in eating too much clarified butter at a sacrifice by Murootŭ, a king, in which clarified butter had been pouring on the fire, day and night for twelve months, in a stream as thick as an elephant's trunk, till poor Ugnee could eat no more. the fire, of Muyŭ, a danůvŭ, and Tükshŏků, a serpent; the birth of Sharungee, the son of Mundupală, a rishee. The second book: the meeting of the Pandăvus; the pride of Ŭrjoonů at seeing such a splendid meeting of kings, &c.; description by Narădă of the court of the gods called Dăshǎ-dik-pală,* to correct Ŭrjoona's pride; the commencement of the rajăsōōyŭ sacrifice by the Pandŭvůs; the killing of king Jurasŭndhů by Bheemů; liberation by Krishnů of the kings whom Jurasŭndhō had imprisoned in a cave; subjugation by the Pandăvăs of all the kings who refused to pay tribute; the arrival of other kings at the sacrifice; the presenting the garlands and the sandal wood to the kings; the grief of Dooryodhŭnŭ at the sight of the grandeur of the assembly, and the preparations for the sacrifice; the ridicule passed upon him by Bheemu; the challenge which Dooryodhănă, to be revenged on the Pandŏvus, sends to Yoodhisht❜hiră; preservation of Droupădee from Dooryodhănă by Dhritŏrashtră. The third book: the journey of Yoodhisht hiru and his family into the forest after having lost his all, by playing at dice,† when all the people of the city follow them; of the worship Yoodhisht'hiră paid to Sōōryă in order to obtain in the forest food, fruits, roots, and the protection of the bramhuns; Vidoorů driven away by Dhriturashtrů, for interceding in behalf of Yoodhisht'hiro's family; his visit to Yoodhisht'hiră; his being brought back by Dhritйrashtră; the joy of Kărnă, one of the generals of Dhritŭrashtra's army, at being made acquainted with a plan to destroy the Pandůvŏs; Védă-Vyasă's persuasions to Dhritŭrashtră and Dooryodhănă to desist, and not to go into the forest; account of Brumha's cow Soorubhee; the visit of Moitréyu, the sage, to Dooryodhănů; his intercessions with the latter to bestow upon Yoodhisht'hirů a small estate, that he might not The Hindoos believe that the universe is surrounded and guarded by ten gods, called Dushů-dik-pală. This game is sanctioned by the shastră: Yoodhisht'hirů, first, lost his estates; then, in succession, all the riches in his treasury, his four brothers, and his wife Droupŭdēē. When Droupudēē was brought to be given up to Dooryodhůně, he ordered her to sit on his knee, which she refused: he seized her by the clothes; but she left her clothes in his hands; and as often as he stript her, she was miraculously clothed again. At length Dhritŭrashtră, the father of Dooryodhŭnŭ, was so pleased with Droupūdēē, that he told her to ask what she would, and he would grant it. She first asked for her husband's kingdom; this was granted. She was permitted to ask other blessings, till all that her husband had lost was restored. Yoodhisht'hirŭ again encounters Shukoonee at chess, and again loses all. After this, Droupůdēē and her five husbands enter the forest. be compelled to remain in the forest; Dooryodhůnu's anger; the curse of the sage on Dooryodhŭnů and Dhritŭrashtrŏ; Bheemu destroys Kirmeēră, a giant; the journey of Krishnu's family into the Punchalu country to see Yoodhisht'hiri, &c.; the anger of Krishnu at hearing of Dooryodhǎnǎ's conduct towards Yoodhisht'hiră, his friend; Droupudee's weeping before Krishnu, and relation of their sufferings in the forest; Krishna's promises of relief; Krishnu's destruction of Shoubhu, a king; Krishnŭ's bringing Soobhŭdra and her son to Dwarika, his capital;* the arrival of Dhrishtŭdyoomnă, the brother of Droupǎdee, in the forest, who takes his sister and her five children to his house; the journey of the Pandůvŭs into Dwoită forest, where Yoodhisht'hiră meets with Yŭmũ; Bheemu's interview with many kings in the forest; Védŭ-Vyasu's journey to see the Pandŏvus, when he gives Yoodhisht❜hiră an incantation by which a person may become always successful at dice; the removal of the Pandŭvus into Kamyŭkŭ forest; Ŭrjoonŭ's journey to the heaven of Indro, to procure the divine weapons by which he hoped to destroy Dooryodhănă, &c.; Ŭrjoonă's meeting with a fowler, (an incarnation of Shivă), and their quarrel respecting who shall kill a giant they discover; the meeting of Ŭrjoonă with the gods called the Dŏshŭ-dik-palŭ; Ŭrjoonŭ's arrival at the heaven of Indră; his obtaining the weapons; the fears of Dhritŏrashtra and Dooryodhŭno at the intelligence; the interview of Yoodhisht❜hirŭ with Vrihůdŏshwů, a sage; Yoodhisht'hiră's grief; the history of king Nălă; account of the excessive love betwixt Nulŭ and his wife, so that they could not endure separation for the twinkling of an eye; Nulă's entrance into the forest, and the perfect indifference manifested by his wife; Lomŭshu's descent from heaven to see Yoodhisht❜hiru; Ŭrjoonŭ's return, and relation to Yoodhisht❜hiru of his having obtained the weapons; Lomushu's pilgrimage; account of the benefits to be obtained by visiting the holy places; the fruit which Lomŭshǎ obtained from his pilgrimage; the pilgrimage of Narudă and Poolăstyă; the magnificent sacrifice offered by king Găyă; account of the sage Ŭgŭstyŭ; his eating Vatapee, a giant ; Ŭgüstyů's journey home for the purpose of obtaining a son; account of Rishyŏshringă; of Părăshooramă; the journey of the family of Krishnă to Prăbhasů, a holy place; account of Soukůnyă; Chyvǎnǎ's entertaining Ŭshwinee and Koomaru with the juice of the somă plant at a sacrifice offered by Ŭgăstyğ; the resplendance of the body of Chyvǎnǎ through the favour of Ŭshwinge and Koomară; account of Juntoo, the son of king Somukă; Somǎku's obtaining a hundred sons by offering a human sacrifice (nărŭ-yŏgnů); account of the kite * Krishnǎ changed his capital from Mut hoora to Dwarŭka. |