We actually find two similes mixed up together, such as V, 32, 2. û´dhah párvatasya, the udder of the cloud. All we can do is to translate párvata by mountain, but always to remember that mountain means cloud. In the Edda, too, the rocks, said to have been fashioned out of Ymir's bones, are supposed to be intended for clouds. In Old Norse klakkr means both cloud and rock; nay, the English word cloud itself has been identified with the Anglo-Saxon clûd, rock. See Justi, Orient and Occident, vol. ii, p. 62. See Grimm, Deutsche Grammatik, 13, 398, 424; also Kuhn, Weisse Frau, p. 12.

Note 2. Whether the surging sea is to be taken for the sea or for the air, depends on the view which we take of the earliest cosmography of the Vedic Rishis. Sâyana explains: 'They who make the clouds to go, and stir the

watery sea.' Wilson remarks that the influence of the winds upon the sea, alluded to in this and the following verse, indicates more familiarity with the ocean than we should have expected from the traditional inland position of the early Hindus, and it has therefore been supposed by others that, even in passages like our own, samudrá was meant for the sky, the waters above the firmament. But although there are passages in the Rig-veda where samudrá must be taken to mean the welkin (RV. I, 95, 3. samudrá ékam diví ékam ap-sú), this word shows in by far the larger number of passages the clear meaning of ocean. There is one famous passage, VII, 95, 2, which proves that the Vedic poets, who were supposed to have known the upper courses only of the rivers of the Penjâb, had followed the greatest and most sacred of their rivers, the Sarasvatî, as far as the Indian ocean. It is well known that, as early as the composition of the laws of the Mânavas, and possibly as early as the composition of the Sûtras on which these metrical laws are based, the river Sarasvatî had changed its course, and that the place where that river disappeared under ground was called Vinasana a, the loss. This Vinasana forms, according to the laws of the Mânavas, the western frontier of Madhyadesa, the eastern frontier being formed by the confluence of the Gangâ and Yamunâ. Madhyadesa is a section of Âryâvarta, the abode of the Âryas in the widest sense. Âryâvarta shares with Madhyadesa the same frontiers in the north and the south, viz. the Himalaya and Vindhya mountains, but it extends beyond Madhyadesa to the west and east as far as the western and eastern seas. A section of Madhyadesa, again, is the country described as that of the Brahmarshis, which comprises only Kurukshetra, the countries of the Matsyas, Pañkâlas (Kânyakubga, according to Kullûka), and Sûrasenas (Mathurâ, according to Kullûka). The most sacred spot of all, however, is that section of the Brahmarshi country which lies between the rivers Drishadvatî and Sarasvatî, and which in the laws of