380:11 The Váyu, Agni, Bráhma, and Hari Vanśa read Amitrasaha, 'foe-enduring;' but the commentator on our text explains it Mitra, a name of Vaśisht́ha, Saha, 'able to bear' the imprecation of; as in the following legend, which is similarly related in the Bhágavata. It is not detailed in the Váyu. A full account occurs in the Mahábhárata, Ádi P., s. 176, but with many and important variations. Kalmáshapáda, whilst hunting, encountered Śaktri, the son of Vaśisht́ha, in the woods; and on his refusing to make way, struck the sage with his whip. Śaktri cursed the king to become a cannibal; and Viswámitra, who had a quarrel with Vaśisht́ha, seized the opportunity to direct a Rákshas to take possession of the king, that he might become the instrument of destroying the family of the rival saint. Whilst thus influenced, Mitrasaha, a Brahman, applied to Kalmáshapáda for food, and the king commanded his cook to dress human flesh, and give it to the Brahman, who, knowing what it was, repeated the curse of Śaktri, that the king should become a cannibal; which taking effect with double force, Kalmáshapáda began to eat men. One of his first victims was Śaktri, whom he slew and ate; and then killed and devoured, under the secret impulse of Viśwámitra's demon, all the other sons of Vaśisht́ha. Vaśisht́ha however liberated him from the Rákshas who possessed him, and restored him to his natural character. The imprecation of the Brahman's wife, and its consequences, are told in the Mahábhárata as in the text; but the story of the water falling on his feet appears to have grown out of the etymology of his name, which might have referred to some disease of the lower extremities, the prince's designation being at length, Mitrasaha Saudása Kalmáshapáda, or Mitrasaha, son of Sudása, with the swelled feet.

383:12 His name Múlaka, or 'the root,' refers also to his being the stem whence the Kshatriya races again proceeded. It may be doubted if the purport of his title Náríkavacha is accurately explained by the text.

383:13 This prince is confounded with an earlier Dilípa by the Bráhma P. and Hari Vanśa.

383:14 The term for his obtaining final liberation is rather unusual; 'By whom the three worlds were affected or beloved:' the three worlds being identified with their source, or the supreme. The text says of this stanza ###, and the Váyu, citing it, says ###, the legend is therefore from the Vedas.

383:15 The lists here differ very materially, as the following comparison will best shew: p. 384

Vishńu.

Matsya.

Rámáyańa.

Kalmáshapáda

Kalmáshapáda

Kalmáshapáda

Aśmaka

Sarvakarman

Śankana

Múlaka

Anarańya

Sudarśana

Daśaratha

Nighna

Agnivarńa

Ilavila

Anamitra

Śighraga

Viśwasaha

Raghu

Maru

Dilípa

Dilípa

Prasusruka