^{page 45 note 1} This verse has been treated at full length by Davis in his admirable paper on the Indian Cycle of Sixty Years in As. Res. III. 217, seq. In it a part of Utpala's commentary also is given in translation. The reading followed by Davis, as appears from his translation, is: which is mentioned also in the Var. Lect. to the edited text. The comparison of the MSS. leaves little doubt that this reading is a correction, suggested by the remark of Utpala, that in case the planet should set in one and rise in another Nakshatra, only that name must be taken which agrees with the order of the month. It may happen that the Jovial year is called Mârgaçîrsha, although the planet sets in it, and this does not seem to agree with the author's rule, but only those names of Nakshatras can be used, from which the names of the lunar months are derived; even if Jupiter rises in Rohiṇî, the year cannot be called Rauhiṇa, there being no month of the name. The addition of the word implies the rule which is expressed in the reading followed by Davis. Cf. also Warren, , Kala Sankalita, p. 197Google Scholar, seq., and Whitney's remarks on Sûrya S. 14, 17.

^{page 46 note 1} To the fifth year, Phâlguna, the corresponding1 mansions are: Pûrva-Phalgunî, Uttara-Phalgunî, and Hasta; to the eleventh, Bhâdrapada: Çatabhishaj, Pûrva-Bhadrapadâ, and Uttara-Bhadrapadâ; to the last year, Âçvayuja: Revatî, Açvinî, and Bharaṇî.

^{page 46 note 2} Comm.

^{page 46 note 3} Some MSS. write as no paraphrase of the word is given, it remains uncertain what the commentator meant.

^{page 46 note 4} The term is the counterpart of the Latin ordo, especially in its more restricted sense, e.g. in ordo puolicanorum. The definition by the scholiast is,

^{page 47 note 1} Comm.

^{page 47 note 2} It is manifest that these infidels, are the Bauddhas, for because the year happens to be called Çrâvaṇa, suffering must come to the Çrâvakas. The whole of astrology is based on such quibbles, which it would be tedious and useless to point out in every instance. Cf. ch. ix. 33.

^{page 47 note 3} Comm.

^{page 48 note 1} The term or is not explained by the commentator. It probably denotes the centre of the heart, the seat of the soul, the of the Chândogya-Upanishad 8, 1, 1. The Prâkṛt in Çâkuntala, pp. 74 and 76 (ed. Böhtlingk), must also have the meaning of “soul, life.”

^{page 48 note 2} i.e. not visited by evil planets.

^{page 48 note 3} The cruel or evil planets (graha) are the Sun, Mars, and Saturn.

^{page 48 note 4} The principles of this computation have been explained by Davis, As. Res. iii. pp. 219 and 215. In the latter passage, however, there is an inaccuracy, inasmuch as the additive number or kshepa is not 4892, as Davis has it, but 4294ν = , according to the rule of Varâhamihira, and 4291 according to that of the Jyotistattva. The same passage is almost literally a translation of Utpala's Commentary.

^{page 48 note 5} In the text r.

^{page 48 note 6} Here a part of Utpala's Commentary, the condition of which in my MSS. leaves much to be desired: The years are multiplied by 4, and divided by 9, because a sign is equal to 2ν Nakshatras;

^{page 49 note 1} The r. is preferable to as adopted in the printed text, for it denotes the last year. Cf. the Var. Lect. It must be added that some MSS. of the Comm. too have Cf. also Weber, Naxatra, 2, 298.

^{page 50 note 1} Cf. Davis, As. Res. III. p. 220. The word ança also means “degree,” but is here rendered by “quarter,” according to Utpala, who explains it by pâda.

^{page 50 note 2} R. in the printed text, as the Comm. has.

^{page 50 note 3} This word is constantly written in one MSS. of the Comm. This in addition to the Var. Lect. The word is introduced into Támil in the form of viśu.

^{page 51 note 1} The Comm. follows a wholly different reading. See Var. Lect.

^{page 51 note 2} The names of the years are as well masculine as neuter, because abda is promiscuously used in both genders. As to Çarvarî, our text would admit also a stem Çarvarin. Utpala does not analyze The Tamil form is śârvari.

^{page 51 note 3} is erroneously printed as if it were a compound.

^{page 51 note 4} Utpala, according to the testimony of the copyists or correctors of some MSS. of his commentary, prefers but according to other copyists, The Tamil has borrowed this and the following name in the form of śubakirutu and śobakirutu, consequently in inverse order.

^{page 53 note 1} The Comm. has for most probably a clerical error (see Var. Lect.). The Tamil has urottiroṭkâri, which points to the Sanskrit

^{page 53 note 2} Comm.

^{page 53 note 3} i.e. in the north of the Nakshatras.

^{page 53 note 4} To wit, in the grahayuddha. See ch. xvii. 9.

^{page 53 note 5} is of course, an erratum for

^{page 53 note 6} Vîthi or vîthî is “an alley, a passage, a footpath.” It denotes as well a parcel of a more extensive road (mârga), as a small, narrow road. The translation attempts to mark the difference between vîthi and mârga by using the terms “path” and “road.”

^{page 54 note 1} This view is held by the authorities Devala and Kâçyapa. Comm.

It is evident that this statement and the whole work ascribed to Devala, a Ṛshi in the proper acceptation of the term, a superhuman being, cannot have preceded Varâha-mihira for a long period, since the first Nakshatra in the enumeration is Açvinî. Moreover, the words are quite significant, though containing an inaccuracy, for the “Ancients” could not have begun with Açvinî. The same remark applies to the work fathered upon Kâçyapa, from which the following is quoted:

Remarkable is here the use of etc., instead of the derivatives, or of the compounds , etc. Varâha has imitated this in v. 3.

^{page 54 note 2} Consequently, Rohiṇî, Mṛgaçiras and Ârdrâ form the Gajavîthî; Punarvasu, Pashya, and Açeshâ the Airâvatî vîthî; Maghâ, Pûrva and Uttara-Phalgunî the Vṛshabhavîthî.

^{page 55 note 1} e.g. the Nâgav. is the northernmost in the Northern road; the Gajav. the middlemost in it, and so forth. The author has but partly followed Parâçara; The authority closely followed by our author is Garga:

This statement of Garga disagrees with another ascribed to him, and given here below.

^{page 56 note 1} Comm.

There is a considerable discrepancy between this passage of Garga's and the one quoted immediately before. The word in the second stanza means “indifferent, neuter, neither good nor bad.”

^{page 56 note 2} This is a very elliptical way of speaking for “the planet standing in this division.”

^{page 57 note 1} Utpala:

^{page 57 note 2} The Bhadrâçvas are a mythical people, fabled to live in the remote East, or, according to the phrase of the astronomical Siddhântas, at 90°E. from Lankâ, in the region where Yavakoṭi, “Java Point,” is situated. (The r. Yamakoṭi is erroneous, for Yama's kingdom is in the South, not in the East; and, besides, the compound Yamakoṭi is devoid of sense.) The origin of the Bhadrâçvas dwelling near the Udayagiri may be traced, I think, to Ṛgveda, i. 115, 2, seq.

^{page 57 note 3} The term âkramate—“jumps up against, assails, attacks, overpowers”—is synonymous with ârohati (v. 11), “jumps upon, overtakes.”

^{page 57 note 4} Avashṭabdha is another synonym to âkrânta and ârûḍha.

^{page 58 note 1} This seems to be the preferable spelling.

^{page 58 note 2} Utpala takes here appellativè, as but this being a general term would include all tribes living in forests, consequently the Cabaras too. Cf. ch. xiv. 12; Mahabh. ii. 31, 69; Lassen, Ind. Alt. vol. iii. p. 185 and 279.

^{page 58 note 3} Thus the scholiast: since means maritimi, the word certainly may denote the coasters, but here we have rather to think of the islanders of the ocean. Cf. Mahâbh. ii. 31, 66.

^{page 58 note 4} Utpaia:

^{page 59 note 1} Comm.

^{page 59 note 2} i.e. the rising of the planet in the fourth or fifth division brings luck to the Western regions. With Parâçara the six divisions are termed

^{page 59 note 3} The Comm. understands it to be discord between the king, the army, and the city.

^{page 59 note 4} The term cheda, “cleaving, going through,” might, if we had to do with its acceptation in scientific Hindu astronomy, be rendered by “occupation.” See below, v. 28.

^{page 59 note 5} The Wain of Rohiṇî is cleft, i.e. undergoes occupation by a planet, when the latter, standing in the 17th degree of Taurus, has a southern latitude (vikshepa) of a little more than two degrees. Thus in Sûrya S. 8, 13, and in the two following passages, one from Brahmagupta, the other from Bhânubhaṭṭa—

^{page 60 note 1} This stanza of our author's is cited in the Pancatantra (i. st. 239), and that in a corrupt form.

^{page 60 note 2} The Vidyâdharas are more especially the “wise” elves of Teutonic mythology; etymotogically, the elves, Icel. Alfar (the Gothic form of which cannot be Albôs, as Grimm supposes in D. Myth. p. 248, but must have been Albjus, sing. Albus), are the Skr. Ṛbhus, a word that likewise means “clever, skilful.” King Alfred the Great, or, as the Northmen called him, Elfrâdr hinn Rîki, rightly bore his name, “having the wisdom of an elf.”

^{page 60 note 3} Utpala gives in a quotation the definition of the cleaving, alias occulation, of the junction star of Maghâ by a plannet:

“The definition of the occultation of the star in question is, according to the scientific astronomers, as follows:” “A planet occults the junction star of Maghâ (Regulus) when its own rectified latitude, being in the same direction (north), is more than half the latitude, and less than one and a half the latitude of the star.” From this we may deduce that the author of the stanza, whoever he may have been (probably Brahmagupta), had a still more accurate knowledge of the real latitude of Regulus than the Sûrya S. has, in which the latitude is stated to be 0. Another stanza defines the latitude of the Moon when causing the occultation of certain stars:

“The Moon occults the third star of Maghâ when she has her greatest latitude north; so she does Pushya, Revatî, and Çatabhishaj, when she has no latitude.” From this we must conclude that the third star of the mansion Maghâ is η Leonis.

^{page 61 note 1} To understand the quibble, we must bear in mind that another name of Dhanishṭhâ is Çravishṭhâ, and that Bauddhas are Çrâvakas. Cf. ch. viii. 12.

^{page 61 note 2} In the printed text is an erratum for

^{page 61 note 3} We see that not only in the Râmâyaṇa the word Yavana is quibbled upon by being connected with for synonymous with, or at least figured by, That once must have been a common word for womb may be safely inferred from the fact that really occurs as partus, gestatio, Ṛgveda, x. 31, 6.

^{page 62 note 1} The author “intimates herewith,” says Utpala, “that one of them must be on the eastern, the other on the western horizon”—

^{page 63 note 1} The r. is wrong; r. with the Comm., or, as some MSS. have,

^{page 63 note 2} A planet is styled “victorious” when it shows the signs enumerated in ch. xvii. 10.

^{page 64 note 1} Utpala differently:

^{page 64 note 2} Utpala:

^{page 64 note 3} are according to the Comm., they combine, however, both qualifications.

^{page 64 note 4} Otherwise the Comm.

^{page 65 note 1} in the printed text is an erratum for .

^{page 65 note 2} In the text is an error for

^{page 66 note 1} These are, according to Utpala, Kâçyapa, Ṛshiputra, Nârada, Vajra, etc. From Vajra very little is known. I surmise that it is synonymous with Parâçara (cf. Atharva V. 6,65,1) and Garga (see footnote at ch. i. 3).

^{page 66 note 2} The term piçâcâlaya is, to my knowledge, nowhere explained. As the Piçâcas are supposed to have their favourite abodes in the cemeteries, I think that phosphorical phenomena so common in burial grounds are so termed.

^{page 66 note 3} From this definition it appears that the term ketu admits of no exact rendering; generally it denotes “comets,” but the terrestrial and atmospheric ketus are most likely phosphoric and electric phenomena, as well as falling stars and gaseous lights in morasses. I cannot forbear recalling to the memory of the reader the lines in Byron's “Manfred”: “When the moon is on the wave,” etc.

^{page 67 note 1} The Comm. confesses that the statement is not very clear—

^{page 67 note 2} Utpala r., and explains

^{page 67 note 3} i.e. in common parlance, “tail.”

^{page 67 note 4} Utpala remarks that the whole number of them is not visible at the same time, but each of them separately. This rule is of general application:

^{page 68 note 1} The same number is given by Parâçara-; yet the enumeration differs in detail: The Ṛshi Auddâlika is only another form of Uddâlaka, for in mythology father and son, i.e. the earlier and later phases of the same phenomenon, get naturally confounded. Çveta-ketu, “the white comet,” the well-known fabled teacher in the Upanishads and Brâhmaṇas, is, as the name by itself clearly shows, a star, and not a man. Cf. v. 37 below.

^{page 69 note 1} ch. iii. 7.

^{page 69 note 2} It is to be understood, as the scholiast adds, that these have an evil influence:

^{page 69 note 3} Utpala follows another reading (see Var. Lect.) and explains accordingly, “bring safety to the Puṇḍdras.”

^{page 70 note 1} In the printed text r., oif course, As to the path of Fire, cf. ch. ix. 3.

^{page 70 note 2} The erratum in the text needs scarcely to be pointed out.

^{page 70 note 3} In Parâçara is added, “Ka, the son of the Creator,” , and Çveta-ketu bears the surname of Uddâlaka: cf. v. 16.

^{page 71 note 1} Utpala:

^{page 71 note 2} The rendering would be “the firm, fixed comet,” but this does not agree with the description. It may be supposed our author followed a corrupt reading, for Parâçara calls this comet Dhûma-ketu.

^{page 71 note 3} Utpala: . This definition seems too narrow, since horses and elephants themselves are reckoned to belong to the . Cf. Amara-kosha, ii. 8, 2, 1.

^{page 72 note 1} Comm.

^{page 72 note 2} The consequence of which is that those who stand under the influence of the particular asterism will suffer at the same time.

^{page 73 note 1} Utpala places them in the East:

^{page 73 note 2} The r. of the Comm. incautiously rejected by the editor, seems preferable. It is passingly strange to find an Alaka mentioned as if it were different from Alakâ ruled by Kubera, but a people of the name of Ralaka is as yet wholly unknown. The scholiast says only:

^{page 73 note 3} The scholiast r. and explains accordingly, “just seen at rising.”

^{page 74 note 1} i.e. in common parlance, “bright Canopus.” Agasti, of which agastya is a produced form, is derived with suffix (or seeming suffix) asti, like gabhasti, from the base aj, anj, “to brighten,” a meaning especially apparent from Thus agasti signifies bright, shining. Prom the same base is “fire,” “an ornament,” and probably as well as Greek κτις.

^{page 74 note 2} The myths alluded to are so well known, chiefly from the Râmâyaṇa and Mahâbhârata, that they require no other indication.

^{page 75 note 1} The scholiast understands to have a double meaning: the first and natural one as rendered above; the other, as referring to as follows: Now, waiving some minor points, e.g. the inaccuracy of identifying prasphurat with calat, it will be observed that the animal on which an image is represented to sit has little to do with the god's ; most certainly the retrogradation of Mars does not show his . In short, the secoud explanation is devoid of meaning.

^{page 76 note 1} The rise of Canopus must have been celebrated already in Vaidic times, as may be gathered from Ṛgveda i. 170 and 180; 8, in which latter passage the Açvins, the geniuses of the year, are invocated as bestowing the boon of Canopus' rising. In the same manner the Açvins restore youth to Cyavâna or Cyavana (alias Bhṛgu's son), i.e. Bhṛgu (Hesperus) is born again as Bhṛgu-putra (Lucifer).

^{page 76 note 2} has a double meaning. As attribute to it is “defiled by contact with the wicked;” is “bad soil, mud;” is “wicked men,” or, as Utpala expresses himself, As to the idea expressed in the stanza, cf. Râjatarangiṇnî, 3, 327; 2, 144. Agastya's purifying influence on the mind seems to be hinted at also in Ṛgveda i. 179, 5 (an Agastya hymn, however fragmentary),

His beneficent influence is mentioned in the subsequent stanza:

^{page 76 note 3} As well in this couplet as in the next following, we have to r. with the MSS., in lieu of

^{page 77 note 1} As the translation does not clearly mark the corresponding parts of the comparison, I subjoin part of the Comm.: (i.e. with and and anon; (i.e. etc.; the latter is not sufficient. The (, etc.) of the black eyes is compared to the of black bees.

^{page 77 note 2} Colebrooke has copiously commented on this passage, Misc. Essays, ii. p. 353, seq. (As. Res. ix.). The passage from the Pancasiddhântikâ, referred to by Colebrooke, as analagous to one in the Bhâsvatî, is:

'Multiply half the length of the equinoctial shadow by 25; take from this product, expressed in minutes, the corresponding arc; add the length of the shadow multiplied by 21; multiply by 10; this gives the number in Vinâḍîs. At this number, reckoning from the beginning of Cancer, stands the sun, when Agastya rises in the south, like a mark on the front of a damsel.”

^{page 79 note 1} See Colebrooke, l.c. His statement that there are three periods of rising and setting, according to Utpala, is not quite exact. On the contrary, Utpala expressly intimates that the rising of Canopus, when the sun stands in Hasta, is contrary to science, and only repeated by the author out of deference for the Ancients. He says which is quite true; where our author uses , it is so much as relata refero; The three periods of rising are enumerated by Parâçara, as quoted by Utpala. Here part of the passage:

^{page 79 note 2} This stanza is quoted by Kahlaṇa in his Râja-tarangiṇî, i. 56.

^{page 80 note 1} Cf. Colebrooke, Misc. Essays, ii. p. 356. The other reading1 of the latter part is rendered by Colebrooke, “Being connected with that particular Nakshatra, to which, when it rises in the East, the line of their rising is directed.” This does not agree with the Sanskrit words, as given by Colebrooke in a foot-note, but these are evidently misprinted. One MS. of the Comm. has: the interpretation of which is: Text and commentary are corrupted and adulterated; so much is certain, whereas Colebrooke's rendering cannot but express the purport. Now, we have to r. in the text, for and are regularly confounded; in the Comm. is, in both instances, an error for and this the word by which of the text was rendered. The passage is debased to such an extent that the hand of Utpala is only partially visible.

^{page 80 note 2} Consequently, the stars α, β, γ, δ, ε, ζ and η, of the Great Bear, correspond to Kratu, Pulaha, Pulastya, Atri, Angiras, Vasishṭha, and Marîci. Arundhatî must be the small star near ζ, called Alcor or g.

^{page 80 note 3} Mentioned in the subsequent verses.

^{page 81 note 1} The word kûrma is the specific Sanskrit form of a word once common to all Indo-European tongues, viz. kurma, Lat. culmus, Teuton, holm, etc. It does not originally denote the “tortoise” itself, but its back, for the proper meaning is “mound, buckle, half-globe, holm.” Even in Sanskrit, in such compounds as kûrmonnata, the word signifies the form of the back of the tortoise. At the time when the term became current, kûrma was taken in its proper sense. Yet in later times they wholly mistook the meaning, and made an absurd drawing, representing a tortoise, as if kûrma could denote a level! The rendering by “globe” is not wholly exact, since properly only a half-globe, a holm, is supposed to be raised above the waters. Cf. Ind. Stud. x. 209.

^{page 81 note 2} The astrological use of this partition is, that, a particular group of Nakshatras being vexed, the corresponding group of countries suffers too, or, as Garga puts it:

^{page 82 note 1} i.e. “tiger-faced men;” most likely a mythical people, as well as the Açvavadanas (“horse-faced beings,” with Parâçara: Vâjimukhas), the 'Ιπποπροσωπο of the Periplus Maris Eryth.

^{page 82 note 2} Whether the term Lauhitya or Lohitya properly should be applied to the river seems doubtful. Probably the name of the stream was Lohita, “Red river,” whereas the people in its vicinity or some district near it, were called Lauhitya. One MS. of the Comm. has actually another, however,

^{page 82 note 3} i.e. “the Blessed,” probably the same with the Bhadrâçvas. Cf. ch. ix. 11.

^{page 82 note 4} i.e. “the Whites,” supposed to live in Çvetadvîpa, which, according to Kathâsaritsâgara 54,18,199, lies near the Cocoa-island. See the first note of the next page.

^{page 82 note 5} These are the Ambastæ of Ptolemy, vii. 1, 66, seq., not to be confounded with their namesakes in the North-West. Cf. Lassen, Altert. iii. iii. p. 174, seq.

^{page 83 note 1} According to Kathâsaritsâgara 9, 54,14 and 56, 54, the Cocoa-island is a great island.

^{page 83 note 2} This is the preferable reading, as Parâçara exhibits the same form.

^{page 83 note 3} The Dosarene or Desarene of the Periplus Maris Eryth. Cf. Lassen, Altert. iii. p. 202.

^{page 83 note 4} i.e. “leaf-savages,” meaning those that feed upon leaves. They are manifestly the Phyllitæ of Ptolemy.

^{page 83 note 5} The Comm. r. and takes it for one word. The Sauris. I presume to be the Soræ of Ptolemy.

^{page 83 note 6} The Barygaza of the Greeks.

^{page 83 note 7} These may be the Pirates of Greek sources.

^{page 83 note 8} Apparently the Maledives.

^{page 83 note 9} Marucî, or Muracî, Marîci, seems to be the Muziris (transposed from Murizis) of the Greeks.

^{page 84 note 1} It is strange here to find Sinbala after the occurrence of Lankâ in v. 11.

^{page 84 note 2} The Balaipatna of Ptolemy, so that the r. Palaipatna, preferred by Lassen, is proved to be a false form; see Lassen, Altert. iii. pp. 181 and 183.

^{page 84 note 3} The Comm. sees two words in the compound, viz. Taimingilas and Sanas or Çanas, whatever this may be.

^{page 84 note 4} Some of the countries enumerated do not lie in the S.W., e.g. the Kâmbojas, Yavanas, Ambashṭhas, and others.

^{page 84 note 5} In the astronomical Siddhântas Vaḏavâmukha is the supposed abode of the dead at the South Pole.

^{page 84 note 6} Synonymous with Karṉaprâveya is Karṇaprâvaraṇa. Now, is synonymous with so that either stands for or and are derived from the same base with . The Mârkaṇḍeya-Purâṇa 58, 31, has Karṇaprâdheya, in which dh is a misread v.

^{page 84 note 7} Or, as another MS. has, Dramiḍdas. There must be some Dravidian tribe in the West, perhaps the Brahui in Beluchistan, who belong to the Dravidian stock. See Caldwell, Drav. Grammar, p. 11. It is worth while remarking that Parâçara in his enumeration mentions Dramiḍdas, Draviḍdas in the East too; those seem to be the tribes of the Râjmahal hills. See Caldwell, I.c.

^{page 85 note 1} The Comm. explains differently, “the region of Gold” and “Scythians.”

^{page 85 note 2} The Assakanoi of the Greeks.

^{page 85 note 3} This seems to be Lahara,. so frequently mentioned in Râja-taran-giṇî, e.g. 7, 912, 1373 (Lâhara “Laharian,” 1173). It is a borderland betwixt Kashmir and Dardistân; to this identification of Lahara and Lahaḍda, it will not be objected that our author, committing the grave blunder of placing Kashmir and Dardistân in the North-east (v. 29), should needs have assigned a wrong situation to Lahaḍda too.

^{page 85 note 4} The Comm. takes for one word.

^{page 85 note 5} Guruhâ (also Garuhâ) is, to my apprehension, the Garoigas of the Greeks; the river district they called Goryaia. Lassen, in his Altert. Hi. p. 127 and 136, identifies the Greek name with Gaurî. It need not be pointed out how exactly both forms coincide with Garuhâ and Guruhâ.

^{page 85 note 6} R. with one MS. of the Comm.

^{page 86 note 1} Parâçara has: “the city of the gods, of the Spirits,” etc.

^{page 86 note 2} A mythical city of the Elves.

^{page 86 note 3} The Chatriaioi of Ptolemy.

^{page 86 note 4} R. ; palola must be the vulgar pronunciation for the Skr. palvala, “swamp, marsh.” The modern name is Terai, the eastern part of which, near Coosh Behar, seems to be meant by palola in our list.

^{page 86 note 5} In all likelihood a mythical land; with Ptolemy it is called Chryse (ef. Lassen, Altert. iii. 242), which is not to be confounded with the real island and peninsula Chryse. The latter is held to be Malakka; the Golden Island, however, the existence of which is denied by Lassen (Altert. iii. 247), but sufficiently attested not only by the Greeks, but also in the Kathâsarit-sâgara x. 54,99; 56,62; 57,72; xviii. 123, 110, cannot be but Sumatra, including, perhaps, Java. Cf. Râmâyana, iv. 40, 30 (ed. Bombay).

^{page 86 note 6} With Parâçara,

^{page 87 note 1} The astrological use of such a division is taught below, v. 31.

^{page 87 note 2} The principle upon which the allotment rests is perspicuous; most of the classes of persons enumerated are in constant connection with fire, the lord of Kṛttikâ; the barbers pertain to the asterism on account of kṛttikâ signifying “a razor.” The makers of calendars do so because Kṛttikâ once was the first Nakshatra of the year.

^{page 87 note 3} One MS. of the Comm. r. explaining it by “men of holy deeds.”

^{page 87 note 4} All evildoers are assigned to Ârdrâ, because this asterism is presided over by Çiva, their patron.

^{page 87 note 5} According to Utpala, .

^{page 87 note 6} Chiefly fishers,

^{page 88 note 1} R. , i.e. “heresy.”

^{page 88 note 2} Explained as .

^{page 88 note 3} Viz., lentils, etc. .

^{page 88 note 4} The Comm. differently, .

^{page 89 note 1} Thus it is understood by Utpala, and notwithstanding the irregularity of the construction, it must be the purport of the statement.

^{page 89 note 2} R. of course in the text, .

^{page 89 note 3} Utpala, ; the term in the text sounds opprobrious, but in all countries a horse-dealer and a horse-thief are held to be interchangeable terms.

^{page 90 note 1} i.e. Çûdras. Utpala,

^{page 90 note 2} That is to say, when sun or moon standing in it is eclipsed:

^{page 90 note 3} i.e. when the moon goes through the middle of the junction star, or takes her course to the southern part: