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THE MATSYAS
359 Matsya-Karūsas in another. Elsewhere in the Mahābhārata, in the description of the Kuruksetra battle, the Cedi-Pañcāla-KarūşaMatsyas,2 Matsya-Pañcāla-Cedis,3 Cedi-Karūsa-Matsyas,+ and CediMatsyas 5 respectively are grouped together.
in the Manusamhita we read. The plains of the Kurus, the (country of the) Matsyas, Pañcalas and Sūrasenakas, these (form) indeed, the country of the Brahmarshis (Brahman sages) which ranks immediately after Brahmāvarta. From a Brāhman born in that country let all men on earth learn their several usages.' From this passage it appears that the Matsyas were regarded by the Indians as belonging to the most orthodox followers of Brahmanism in ancient times. Manu also prescribes, when laying down rules for the marshalling of troops on the battle-field, that (Men born in) Kuruksetra, Matsyas, Pañcālas, and those born in Śūrasena, let him (i.e. the king or leader) cause to fight in the van of the battle, as well as (others who are) tall and light'.? Apparently the Matsyas occupied a pre-eminent position both because of the purity of their conduct and customs, and through their bravery and prowess on the field of battle.
In the Kiskindhyā Kānda of the Rāmāyana, we read that when Sugrīva sent his monkey host to search for Sītā, those under Angada made their enquiries throughout the countries of the Matsyas and the Kalingas, two peoples situated at the two extremities of India'. When speaking 8 about the country of the Sūrasenas and the Kurus and Bharatas who were the immediate neighbours of the Matsyas, Sugrīva does not refer to the Matsyas at all, although as we have seen, the Sūrasenas and Matsyas were constantly associated in the Paurānic age. This omission suggests that at the time of the Rāmāyana the Matsyas were not regarded as an important people: perhaps they had lost the importance which they had acquired in the Vedic age.
Among references to Matsya in the Buddhist literature, we may mention Arguttara Nikāya (I, p. 213; IV, pp. 252, 256, 260), where Matsya is named as one of the Mahājanapadas of India. There is a reference to the Matsyas or Macchas (together with the Kāśis and Sūrasenas) in the Janavasabha Suttanta of the Dīgha Nikāya in connection with the account of the Buddha's stay in Nădika. In the Vidhurapandita Jātaka we read that the Macchas witnessed the dice-play of the king of the Kurus with the Yakkha Puņņaka.10
1 See Bhismaparvan, Chap. 9; Chap. 52, 9; Chap. 54, 8. 2 Mbh., Vangavāsi Edn., 59, 129.
3 Ibid., 118, 52-3. 4 Ibid., VIII, 30, 27, 29.
5 Ibid., VIII, 78, 25. 6 Manusamhită, II, 19-20; S.B.E., Vol. XXV, pp. 32-3. 7 Ibid., VII, 193; S.B.E., Vol. XXV, p. 247. 8 Kişkindhyā Kānda, 43, II. 9 Dĩgha Nikaya, Vol. II, P. 200. 10 Jataka (Fausböll), Vol. VI, pp. 28o foll.
