Note.
Project Gutenberg EPUB3 edition
Somadeva Bhatta, active 11th century and Tawney, C. H. (Charles Henry)
It appears from the analysis which Oesterley gives of the Sanskrit original by Śivadása, that the Hindi version resembles more nearly the version in the text. In the Sanskrit original there is no touching of the thief; Dhanavatí of her own accord enters into a conversation with him. The advice to expose the child at the king’s door is given by the grandmother, after hearing the daughter’s dream. The king does not fetch the boy himself, but has him brought.
Source notes
1 It also means, in the case of Vishṇu, “by his incarnation in the form of a boar.”
2 There is a probably a pun in súchitaḥ.
3 So in the legend of Pope Gregory the child is exposed with a sum of gold at its head, and a sum of silver at its feet. (English Gesta, edited by Herrtage, No. LXI.) The story will also be found in Simrock’s Deutsche Volksbücher, Vol. XI; here we have the gold and silver, as in the Gesta. See also No. 85 in Gonzenbach’s Sicilianische Märchen with Dr. Köhler’s notes. Cp. V. and VI in Prym and Socin’s Syrische Märchen for stories of exposed children who attain wealth and power.
4 I read with the Sanskrit College MS. prayataḥ for prayátaḥ. The latter reading however gives a fair sense. In śl. 67 I read tishṭhaty.
5 The modern Allahabad.
6 Literally “head of Gayá.” When Gayásura was engaged in devotion on the hill Koláhal about 30 miles from Gayá, Brahmá and the other gods came to him, and asked him what object he had in view. He said his wish was that his body might become the holiest thing in the world, so that all, who touched it, might at once obtain salvation. The request was granted. But Yama complained to Brahmá that no one now came to hell, so that his position had become a sinecure. Thereupon Brahmá, after taking counsel with the other gods, went to Gayásura, and asked him to give his body for a place on which to perform a sacrifice. He consented. Then Brahmá performed his sacrifice on the body of Gayásura, placed several gods on it, and made it immovable. His body now lies with its head towards the north and its feet towards the south. It is therefore called Gayákshetra. The area of Gayákshetra is ten square miles. The interior part of Gayákshetra, about two square miles in extent, is called Gayáśiraḥ or the head of Gayá. A more usual form appears to be Gayáśiraḥ the head of the Asura Gayá. It is a little south-west of Bishṇu Pad. The pilgrims offer piṇḍas there. The principal part of Gayáśiraḥ is called Gayámukha. Śráddhas are performed there. Dharmáranya which I have translated “Holy wood” is a place in the east of Bodh Gayá, where Dharmarája performed a sacrifice. Gayákúpa or the well of Gayá is in the south-west of Gayáśiraḥ. Here piṇḍas are offered to ancestors who have been great sinners.
The above note is summarized from some remarks by Babu Sheo Narain Trivedi, Deputy Inspector of Schools, made for my information, at the request of W. Kemble, Esq. C. S., Magistrate of Gayá. Pandit Maheśa Chandra Nyáyaratna has pointed out to me, that there is an account of the glories of Gayá in the Váyu Puráṇa, and another in the Padma Puráṇa. [These agree pretty nearly with that given above.] See also Barth’s Religions of India, p. 278, note 2.
7 Used for filtering the soma-juice, see Böhtlingk and Roth, s. v.