^{page 270 note 1} This is the northern tradition. The southern tradition puts twelve Azhwārs, or saints, after Viṣvaksēna, the sixth of whom, and the first in the Kali Yuga, was Śatha-kōpa. After them comes Nātha-muni, instead of Śrīnātha, who was followed by Puṅḍarlkâkṣa, etc., as above, omitting Parânkuśa.

^{page 271 note 1} Vālmīki, Rām., VI, 1; Tulasī-dāsa, VI, lxxiv.

^{page 273 note 1} Cf. the story of Jonah.

^{page 273 note 2} He was a stranger and he took him in, looking upon service done unto such as done unto Rāma. Cf. Matt, xxv, 35 ff.

^{page 274 note 1} This is the interpretation of all the commentators. The text simply says that he sat there, and the ship came by. Cf. Peter walking on the water, and his sinking for want of faith (Matt, xiv, 28–31).

^{page 274 note 2} According to Bh. one legend says that the reason of his leaping from the ship was that the captain coveted the jewels which Vibhīṣana had given him, and wished to rob him.

^{page 276 note 1} The initiatory mantra, or secret syllables, whispered by the preceptor into the ear of a disciple.

^{page 277 note 1} Bhaktas whose faith cannot rise to imagining Rāma eating fruit that had been tasted by the Śavarī, say that she tasted the fruit merely to find out what trees bore sweet fruit and what not, and that she collected the fruit only of the former.

^{page 278 note 1} So Tulasī-dāsa, Gītâvalī, III, xvii, chhana bhavana, chhana bāhira, bilōkata pantha bhū para pāni kai. At one time in her house, another time outside, would she stand shading her eyebrows with her hand as she gazed along the road.

^{page 278 note 2} Here Rāma's graciousness was manifest. The jujube fruit at its best is but bitter-sweet. Nevertheless, in His compassion for the lowly Śavarī, who had offered Him the best that she had, He praised its sweetness.

^{page 283 note 1} Cf. Mark x, 29.

^{page 284 note 1} This story is interesting for many reasons. Not the least is the remarkable statement of the Adorable that He is now no longer specially the protector of Brāhmanas, but that His whole care is to guard from harm those who are Faithful to Him. It is an historical fact that the Bhāgavata religion took its rise, not amongst the Brāhmanas, but amongst the Kṣatriya caste, of which Ambarīṣa was a member.

^{page 285 note 1} He consented to the marriage, but could not leave his worship. So, in the Kṣatriya way, he sent his sword as a proxy.

^{page 285 note 2} The merit acquired by doing good works was stolen by some one else doing them. The same idea occurs in the story of the Śavarī, ante (No. 23).

^{page 285 note 3} She took the king's words as an initiatory mantra formally admitting her into the congregation of the Faithful. Hitherto she had been only a “proselyte at the gate”. Now she was authorized to carry on worship herself.

^{page 286 note 1} i.e. to the eyes of the mind dazzled by the glare of earthly things.

^{page 287 note 1} Or bananas, as they are called in England.

^{page 288 note 1} Kṛṣṇa.

^{page 288 note 2} Cf. Mark x, 15.

^{page 289 note 1} The Sun is an important personage in Bhāgavata legends. He was father of Manu Vaivasvata, the grandparent of Kapila, and was also the progenitor of the solar race of which Rāma-candra was a member. He gave Draupadī the magic cooking cauldron mentioned in No. 42 below.

^{page 289 note 2} As opposed to sakāma, “interested.” See my article on “The Modern Hindu Doctrine of Works” in JRAS., 1908, pp. 337 ff.

^{page 290 note 1} Two pounds.

^{page 290 note 2} Pṛthuka, or in the vernacular cīuṛā, rice boiled, beaten flat, and parched. It is eaten dry, and is commonly carried as a provision on a journey.

^{page 290 note 3} This is taken from the Bhg. P. It is a part of the story omitted by P. but assumed later on.

^{page 290 note 4} The commentators say that he only went one stage, and that when he woke next morning he found himself close to Dvārakā. Kṛṣṇa knew of his journey and had miraculously brought him on his way.

^{page 293 note 1} The fossil ammonite, sacred to Viṣṇu. It is found in the River Gaṇḍakī. Hence later on it is called the son of Gaṇḍakī. The authority for its worship is the Padma Purāṇa. The Bhāgavata is silent on the subject.

^{page 294 note 1} i.e. caste. They were murderers by caste.

^{page 297 note 1} The worship of Durgā is the antithesis of the merciful code of the Bhāgavatas. Human sacrifices (including suicidal sacrifices) were once a common feature of it.

^{page 298 note 1} In the Jaimini Bhāratā, Adhyāyas 52–60.

^{page 299 note 1} Note again the frequent connexions between the Bhāgavata religion and the Yōga system of philosophy.

^{page 301 note 1} Regarding the Hari incarnation see note 13 to verse 5.

^{page 301 note 2} The well-known Sōnpur fair is held once a year at the junction of the Gaṇḍak and the Ganges, opposite Patna, in commemoration, and on the traditional site, of this combat.

^{page 303 note 1} Literally, such a pana, resolution, was saccā-pana or truthfulness. There is a pun in the original on the word pana. The MBh. account of Kuntī's death is different, and will be found in XV, xxxvii. She was burnt to death in a forest conflagration.

^{page 304 note 1} At the time she was wearing nothing but a single sāṛī or veil.

^{page 304 note 2} G. prefaces this story by relating how it was a reward in kind for a good action done by Draupadī. Once when Draupadī was in Dvārakā and was sitting with Rukmiṇī, Kṛṣṇa entered with a cut finger and asked for a rag to bind it up. Draupadī at once tore off a piece of her garment and gave it to him. He counted the threads in it and found there were 999, and for each of these threads he returned a length of cloth when Draupadī was in distress.

^{page 305 note 1} Durvāsas was an extremely irascible saint, who cursed unfortunate wights who showed him the least apparent dishonour. He appears in the story of Ambarīṣa above (No. 27). The present story appears in MBh., III, cclxii. Draupadī's housekeeping arrangements gave little trouble. She possessed a wondrous cauldron given her by the Sun which was miraculously filled with food for every meal, and remained full till it was washed after the daily meal was concluded. After that there was no more food in it till the next day.

^{page 305 note 2} See preceding note.

^{page 306 note 1} See No. 27.