106:1 The text of the Váyu and Bráhma (or Hari Vanśa) read, like that of the Vishńu, ###. Mons. Langlois understands the two last words as a compound epithet; "Se jouirent dupouvoir de se rendre invisibles." The construction would admit of such a sense, but it seems more probable that they are intended for names. The lineage of Prithu is immediately continued through one of them, Antarddhána, which is the same as Antarddhi; as the commentator states with regard to that appellation, ###, and as the commentator on the Hari Vanśa remarks of the succeeding name, 'one of the brothers being called Antarddhána or Antarddhi,' leaves no other sense for Pálin but that of a proper name. The Bhágavata gives Prithu five sons, Vijitáswa, Haryyaksha, Dhumrakésa, Vrika, and Dravina, and adds that the elder was also named Antarddhána, in consequence of having obtained from Indra the power of making himself invisible.

106:2 The Bhágavata, as usual, modifies this genealogy; Antarddhána has by Sikhańd́ińí three sons, who were the three fires, Pávaka, Pavamána, and Suchi, condemned by a curse of Vaśisht́ha to be born again: by another wife, Nabhaswatí, he has Havirddhána, whose sons are the same as those of the text, only giving another name, Varhishad as well as Práchínaverhis, to the first. According to the Mahábhárata (Moksha Dharma), which has been followed by the Padma P., Práchinavarhis was born in the family of Atri.

106:3 The text is, ###. Kuśa or varhis is properly 'sacrificial grass' (Poa); and Práchinágra, literally, 'having its tips towards the east;' the direction in which it should be placed upon the ground, as a seat for the gods on occasion of offerings made to them. The name therefore intimates, either that the practice originated with him, or, as the commentator explains it, that he was exceedingly devout, offering sacrifices or invoking p. 107 the gods every where. The Hari Vanśa adds a verse to that of our text, reading, ###, which Mons. Langlois has rendered, 'Quand il marchoit sur la terre les pointes de cousa etoient courbées vers l’Orient;' which he supposes to mean, 'Que ce prince avait tourné ses pensées et porté sa domination vers l’Orient:' a supposition that might have been obviated by a little further consideration of the verse of Manu to which he refers. "If he have sitten on culms of grass with their points towards the east," &c. The commentary explains the passage as above, referring ### to ### not to ### as, ###. 'He was called Práchinavarhis, because his sacred grass, pointing east, was going upon the very earth, or was spread over the whole earth.' The text of the Bhágavata also explains clearly what is meant: 'By whose sacred grass, pointing to the east, as he performed sacrifice after sacrifice, the whole earth, his sacrificial ground, was overspread.'

Next: Chapter XV

Hinduism