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AUGUST, 1895.] SPECIMENS OF MODERN BRAHMANICAL LEGENDS.
Phalguna. After the installation, Sri-Venkatesa was bathed by all present in panchámṛita and with the juice of pañchaphala in the manner laid down in the mantras, and then they dried him with a soft white towel, removing all moisture, and having done this they decorated him with sweet scented flowers and with suvarnakétaki,17 They put a crown on his head, and lace on his neck, and adorned him with keyúra,18 kavacha,18 and makara-kundala.20 After worshipping him thus, naivédya was performed with all sorts of delicate dishes, sweet fruits and betel leaves: then followed mangalárati,21 with all sorts and kinds of drums, dancing, singing and mantras, and this was succeeded by the namaskára. After this Tirumala did obeisance to the Brahmans with sugarcane and flowers, and presented ornaments and clothes. to all, satisfying all completely. He also fed them sumptuously, and then received their blessing. He passed that night in vigil (as enjoined by the śástras) and performed the usual daily ceremonies early in the morning. He then performed the rites of rathôteava and vasantôtsava, and the next day he performed avabhritha, tirtha-snána and the yojanas. While these sacred ceremonies were in progress Pârvati rejoined Paramêśvara and became happy through the good offices of Sri-Venkatesa."
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Vyasa then further said to Sûta :-"Nârada asked Sri-Venkatesa to use his influence to get all the gods to settle in his neighbourhood for the good of his devotees, whereupon Sri-Venkatesa looked at Lakshmi with a smile. Then Mahishamardini, taking with her the Dhruva-linga, which was to the east of the Chandika, went to the north-west, where she settled. This place is called Dêvîman?.24 A young prince, called Dhruva,25 brought the Dhruva-linga, (so called from that circumstance) from Gokarna as far as Dêvîmaņi, and when feeling tired by the weight of the linga and by the heat of the sun he placed it there. Half a league from there is the Suvarnakanda Tirtha, near which lives Suvarnakêsini, 26 the daughter of a Rishi. Half a league from thence is the sacred place called Lakshmi-pada-dvaya.37 To the north-west of Mañjguni Sômêsvara resides, in order to protect good people by the command of Hari.
"Mahesa had told his son Ganapati of the quarrel between Pârvati and himself, and how she had cursed all gods to be stones, and he had therefore advised him to go elsewhere and seek a quiet and safe resting place in the village of Navanita, 28 which was situated in the Paschimâdri. Ganapati was accordingly wandering with his wives Siddhi, and Buddhi,29 and was travelling with them, when he came to Mañjgunî and found a crowd of gods and people assembled there. He also saw the ratha with Sri-Venkatesa seated in it. Mâruti told him that his father was there; whereupon, filled with fear, he and his wives fled eastward. Mâruti told Sri-Venkatesa about this, and Paramésvara also came to hear of it, whereupon, getting angry, he cursed Ganapati and his wives to be turned into stones, and then in high dudgeon he retired to the north-west. Ganapati and his wives were accord
17 Long yellow flowers of the Pandanus odoratissimus: a tree specially sacred to Kama.
18 An amulet worn on the upper arm.
19 Armour.
20 Ear-rings in the form of fishes: worn by males only.
21 The ceremony of waving a platter bearing a burning lamp round the head of an idol at the close of worship. 22 Bathing at the end of a principal sacrifice for purposes of purification.
23 Lit., belonging to Chandi (Durga Devi), a small stream in the Western Ghats rising near Devimaņi.
24 A small hamlet in the Western Ghats, situated at the head of the Devimant pass, twenty-one miles southwest of Sirst and seventeen miles to the east of Kumta.
25 Possibly the Rashtrakâța prince of this name is indicated. His other names were Nirupama, Kalivallabha, and Dhârâvarsha. One of the five lingas is located at Dhârêshvar on the coast, five miles south of Kumta and some twenty miles distant from Devimaņi.
26 Lit., the golden-haired one: she was one of the numerous daughters of the Rishi Daksha by Prasuti. Her story, which is told further on in this Mahatmya, resembles in some points that of Danae.
27 The print of Lakshmi's two feet.
23 Lit., fresh butter. In the text the name of some small hamlet: untraceable.
29 It is evident that this is allegorical. Ganapati is usually represented as unmarried. He is, however, the patron whose aid is invoked at the commencement of every undertaking, and he is also the god of wisdom. Siddhi, as the personification of a being of great purity and holiness, and Buddhi, typical of wisdom, are hero depicted as his wives or attendants: helpful to Lim in both of his characters.
