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DHURTĀKAYANA:
Yasodā was feeding Krşņa, she liappened to see the whole universe in his mouth which he opened while yawning.
II. *4*. 42-50; BRAHMAN AND KES'AVA. - Compare Váyupurāņa, Adhya. 24; see also the references on I. *5*. 53-7. - A legend somewhat corresponding to Haribhadra's version is found in the Vayu. Brahman once approached Nārāyaṇa who was sleeping on the great serpent in the ocean and who had produced a dignified lotus out of his navel for his sport. They do not recognise each other, and each one claims that he is the Adikartā. First Vişnu enters the stomach of Brahman and sees the whole universe there, but could not reach the end even after one thousand years; so he comes out of his mouth. Then Brahman enters Vişnu's stomach and experiences the same. When Vişnu closed the outlets of his body, Brahman assumed a subtle form, came out through the lotus stalk, and took his seat on the lotus. There is some jealousy between the two; but it is quieted on Brahman being admitted as the putra of Vişnu ( verses 57-53) born from his navel-lotus.
II. *5*. 51-61: THE MIGHTY Bow OF DRUPADA.--Compare Mbh., Adi. (critical ed.) 174ff.—The Adi. describes the bow as drdham, anāyamyam (176. 9), devadattam (foot-note p. 716, No. 1809*), samhanopapannam ( 178. 15). Is it that Haribhadra's Mbh. text read 178. 13 as an adjective of kārmukam in verse 15? Then alone the bow can be possessed of Nāgas etc. According to the Mbh., Krşņa and Bhima are present at the gathering but merely as spectators. Siśupāla is humiliated, as noted by Haribhadra (Sasipālo being perhaps a misreading); but the passage concerned is found only is S (foot-note p. 725, No. 1828*) and not included in the critical text.
11. *6*. 62-74: HILL-LIKE JATÄYS (Rāmāyana). Compare Rāmāyana, Aranyakāņda, 50-53.-The opposition of Jatāyu when Ravana carried Sitā, their mutual fight, Jaţāyu wounded by the sword of Rāvana: all these events are described in the Aranyakanda. Further that dying Jaţāyu gives all the details to Rāma, accompanied by Lakşmaņa (Sarga 67), and dies in their presence. They perform the last rites (Sarga 68). According to Haribhadra, Sitā blesses Jațāyu that he would get wings after meeting Rāma's messenger; Hanumat, in his search for Sitā, meets Jațāyu who gives him all the details about her and who gets back his wings after meeting him; but I see no proper context for these in the present text of the Rāmāyaṇa of Vālmīki. Jatāyu is, however, qualified in the Rāmāyaṇa as parvata-ssågābhaḥ (50.2). The Mbh., Aranyaka. (critical ed.), 262-63, which gives this episode, describes Jatayu thus : Jațāyur giri-yocaraḥ (262, 41), grdhrar nihatan parvatopamam (263. 15),
III. *1*. 21-25: RENUKĀ REVIVED TO LIFE.Mbh., Aranyakaparvan (critical ed.) 116.-That the trees respected her chastity is not specifically mentioned in the Moh. The name of the king in the Mbh, is Citraratha and not Aśvāpahṛta as given by Haribhadra.
III. *2*. 26: CONSTITUTION OF Jar SANDHA.Mbh., Sabhäparvan Madras 1932), Adhyāyas 19 (verses 54-55 ), 20 (verses 1-7). His explained thus: Jaraya sandhito yasmāj Jarāsardho bhavaivayam,
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