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360
THE INDIAN ANTIQUARY.
DECEMBER, 1892.
(Verse 1) I hold friendship with Dhritarishtra and his race, and friendship with Nairavana and his races. With Virupaksha and his race I hold friendship, and with Krishna and Gautama and their races. (Verse 2) With Mapi, the king of Nigas, I hold friendship, also with Vasaki, and with the Någas Dandapida and Půrnabhadra and their races at all times. (Verse 3) With the Nagas Nanda and Upananda, the beautiful (and) glorious, who with their supernatural power assist even in the war of the devas with the Asuras, (Verse 4) with Anavatapta, Varuņa and Samhâraka I hold friendship; likewise with Takshaka, Ananta, and Väsumukha. (Verse 5) With A parajita I hold frieodship, and friendship with Chhibbasuta,69 likewise with Mahimanasvin always and
Third Leaf: Reverse. with Munasvin. (Verse 6) Algo Kalaka, Apalala, Bhögavanta, Sråmaneraka, Dadhimukha, Alaņi, and Pundarika, the lord of the quarters, (Verse 7) Karköțaka, Sankhapada, and both Kambala and Asvatara : with these kings of Nagas also I hold friendship perpetually : (Verse 8) and (with) Kumbhira (and) Sakêtaka, and likewise (with) Sûchiloma. With Ugitima70 (and) Kala I hold friendship and with Risbika and his race. (Verse 9) Likewise with Parana and Karna I hold friendship and with Sakatamukha, and with Kolaka, Sananda (and) Vatsiputra at all times. (Verse 10) With Elpatra I hold friendship, and friendship with Lambura, and (with) Pithila, the great Någa; and Muchilinda,71 the famous. (Verse 11) The Nâgas that live on land, likewise those that inhabit the water, and those that live on high, dwelling on Mêru's summit; (verse 12) those with one hend and those with two heads, - with then I hold friendship perpetually. With the footless I hold friendship; I hold friendship with the twofooted ; (Verse 13) with the four-footed
Fourth Leaf : Oboerse. 1 hold friendship, and friendship with the many-footed. The footless shall not do haro to me, nor shall the two-footed ; (Verse 14) (the four-footed shall do no harm to me), nor shall the many-footed. With all Någas that inhabit the water I hold friendship; (Verse 15) with all living beings that live and shall live? I hold friendship; with all beings, whether movable or immovable, I hold friendship.73 (Verse 16) May all beings enjoy happiness, may all enjoy health ; may all experience pleasures, and may no one practise sin. (Verse 17) In the exercise of a friendly spirit I give a remedy counteracting the poison, (I grant) safety and assistance and protection.74
Reverence be to the Buddha ! Reverence be to the Truth! Reverence be to the Emanci. pated one, reverence be to the Emancipation! Reverence be to the Peaceful one, reverence be
1 think, they are divis, or perhaps Nagnis. It looks like a doscription of a thunderstorin in summer. First the Histant rumbling of thunder, then the near thunder and pouring rain, interspersed with crashes of thunder tben the gentle fall of rain; followed by the ripening of the crop, which waves in the breezy sunshine and delights men and adorns the landscape. The missing syllables may be thua supplied : samriddhith prayunkta me, may they grant me prosperity."
8 With regard to the plurals of tho names, seo a noto in Appendix II., so also with ngard to Nairāvana. 10 Chhibbasuta occurs under the Pali form Chhabby&putta in Jat. II, p. 145. Soe Apieudix II.
74 The word ugatims is puzzling. In the Tibetan dharanis there is a snake-king, called Ugatė, Ugitimu may, therefore, bo a name; but I am rather disposed to suggest that giis & clerical error for gra, and that the whole stands for Skr. ugratama, being an opithet of Kala," the most terrible Kala." Seu however Appendix I. 11 Muohilinda, the seven-hondod sanko, was the guardian of the MaudAkinl waters, and is famous on account
orded by him to Buddha at the time of his trial. On him and the ochor Nhgarkjas mentioned in the spell, see the notes in Appendix I.
T3 The missing portion of the text I would propose to supply by yé sattva bhdta-bhävinak. The PAli versiul (see Appendix II.) has satta, pana, bhan. Of these satta corresponds to our sattuil, and prind and bhuta would seem to correspond to our bhata. The Pali commentary explains pand ti bhat& bhivind nibbattana-vaséna bhuti ti vachana-matt-vista/ vaditabba, i.e., between pána (prana) and bhata there is only a verbal difference, they mean : what lives and what will live through the principle of re-birth.'
78 The text here adde jagami. This is not only in excess of the metre, but is also a nynonym of trdsa. I conjecture that it is a gloss, added by the copyist, to explain trinn which should properly be spelt trasa. The latter means "movable," while tr 81 means "terrifying."
it Here ends the spell.
