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319

Aut. XVI.?Analysis of the Ganesa Purana, with special

reference to the History of Buddhism. By the Rev. Diu

Stevenson.

[Read January 4, 184/5.]

TifiNKiwi that tho Ganesa Pnrrifia might throw some light ou tho

origin of tho Saiva worship, I lately took it up to examine it in that

relation. I had not proceeded far in this investigation beforo I was

fortunate enough to meet with two legends, which I conceivo have a

distinct refcrenco to tho riso and fall of Buddhism in India. Ono of

these is contained in tho first, and tho other in tho second khanda or

division of tho Puniha; and to their consideration I shall devote this

paper, after a fow brief general remarks on tho work itself. Tho former called tho Upasaua Khahila of the Puniha, could

scarcely havo been written beforo tho seventeenth century of our era,

as Moresvar (Sans. Mayurcsvara) is mentioned as a great Tirtha of

Ganesa; but till Morabhatta, who flourished in tho former part of that

century, gavo it celebrity, and originated tho Chinchoro (Chinchvad) incarnate Gahapatis, it was a placo altogether unknown to fame.

The Puniha commences with tho misfortune of Somakiinta, king of fSiivnt (Sans. Saurara.shtra), who, on account of tho affliction of leprosy, loft his homo and kingdom to wander in tho wilderness. While

roaming about from placo to placo, he came in contact with the sago

.Bhrigu, one of his progenitors, who retailed to him what Brahma had

in ancient times related to Vyt'isa iu praise of Ganesa. Tho sum of tho

whole is, that Gautama, Saubhari, Kaundinya, Visvamitrn, and all

tho Rishis, recommend to sundry applicants for ghostly advice tho

worship of Ganesa, and tho repetition of tho two mantras, tho one, Sri

Ganesdya namah, and tho other tho mystic Dm. India, Siva, Vishnu,

Parafmritma, Bkauda, &c, aro all represented as having failed in their

projects till they applied te Gafiesa, through whoso aid alone they wero enabled to perform their exploits. Bhrigu, therefore, in conclu

sion, sends away his pupil Somakanta to get rid of his disease, tho

conscqucnco of sins committed in a former state, by worshipping

Gahapati on tho 4th of Bhadrapad, according to the institute in which

ho had instructed him. Tho second Khafida of the Purafia refers to tho first, and thcreforo

must havo been written aftor it. Si'ita is there introduced as relating te tho assembled sages what Bhrigu had rehearsed to Somakanta, and Brahma originally narrated at tho request of Vyasa. To extol

vol. vhi. 2 A

320 ANALYSIS OF

Ganesa above all other objects of religious adoration is equally tho

purport of this second division. In tho Purana, two distinct moelcs of

worshipping Ganesa aro pointed out. At ono timo ho is identified

with tho supremo spirit, Paramdtma, tho Brahma of tho Vcdantists, ami is to bo worshipped by mystical contemplation alono. Tho other

mode by which religious homago may be paid to him is, tho forming the image of the god, crowning it with flowers, presenting to it offer

ings, and celebrating tho annual festival of Gafiapati. The particular legend in the first division of tho Puriiha to which

referenco has been made, and which is interwoven with the principal theme after tho manner of tho episodical stories in tho Panchopakhyana and the Arabian Nights, commences with tho History of Gritsamada. The grandfather

of this sago was named Bhima, anel was soveroign of

Vielarbha, the modern Bcrar. His capital city was named Kaufidiiiya after the sage of that name. The king had no children, which so

afflicted him, that ho left tbo city with his wifo to wander in tho forests and propitiato tho deity. In his wanderings ho met with

Visvamitra, who directed him to worship Gahe6a. Tho doity provcel propitious, anel ho had a son named Rukmanga, who, after ariving at

manhood, anel having been nssooiateel with his father in tho govern

ment, ono day lost his way whilo hunting in tho wooels, and came to

a Rishi's hermitage. Tho sage's wifo fell in lovo with tho king, and

when he refused to listen to her unlawful request, sho cursed him, and

brought on him tho affliction of leprosy, from which ho was frccel only by applying to Ganesa. Meanwhile Indra, whose character the Puranic

writer seems littlo studious to exalt, is mado to assume the form of

the virtuous prince, and gratify the licentious passion of tho Rishi's

wife. Tho fruit of this connection was tho sago Gritsamada, who, in

the Index to the Rig-Veda, is inentioneel as being tho Rishi of certain

portions of these sacred hymns. The circumstances of his origin woro

unknown to the sage himself, but not to tho othor Rishis, who, when ho had joined himself to thoir society on the occasion of a Sruddha

performed by tho sovereign of Magadha, reproached him with his

spurious descent, and calling him tho son of Rukmiinga ordered hiin to

quit tho assembly. Stung to tho quick by thoir roproaches, Grit samada went to his mother, and on her acknowledging her guilt, ho

cursed her, imprecating ou her the doom of becoming a Jujube tree ' after

her death, an event which followed soon after. Sho in return impre

cated on him tho deiom of becoming a Brahma Raksbas. No change of form however bofel tho sage, nor did ho rcquiro to dio and bo born

THE GANESA PURANA. 321

again; on tho contrary, tho curse, as far as external circumstances mado any chango apparent, seemed to come upon him in the shape of a blessing. He courted no moro the society of tho Rishis, but after a short 'abode with certain Munis of a different profession, ho betook himself to meditation on the Supremo Being, standing on his great too with his mind intensely fixed on tho deity. Tho divinity, identified as usual iu this Pnrafia with Gaho&i, but possessing ali tho attributes of tho Vedantist Brahma, appeared to him, and granted all hig

requests, Brahma llakshas as he was, and still styling him Brahman

and Sage*, accorded to him, as ho desired, pre-eminence in all his

transmigrations abovo other Brahmans, divine knowledge*, along with

a beautiful shrubbery3, in which ho might engage himself in divine

meditation. Aftor this tho wholo baud of sages* paid him tho

greatest respect, honoured him as their chief, and even went so far as

to worship him with oblations''. Gritsamada still continued to medi

tate on tho divine essence, absorbed in intense devotion. Ono day as

ho opened his eyes, bo saw, at a great distance beforo him, something

liko an infant cast out in its blood, uttering mournful lamentations. His merciful disposition was sensibly affected, but after closing his

eyes for a littlo while, he found on opening them again a beautiful

boy coining up to him, who saluted him as his fathor and mother,

saying that ho had been given te him by the deity, and promising him all obedience, if ho would adopt him and tako him under his pro tection. Gritsamada complied with tho child's request, taught him

the mystic incantation Om, and sent him away to stand on his great toe contemplating tho supremo Ganesa. After some thousands of

years tho deity, propitiated by his austerities and tho victory ho had obtained over tho senses and passions, appeared to him and desired

him to ask a boon. Tho child asked tho power of conquering tho

threo worlds, which tho divinity accorded, promising at tho samo

time that ho should be incapable of falling by any weapon except that

of Siva, that he should possess threo famous cities, one of iron, one of

silver, and ono of gold, and that on leaving tho world ho should bo

absorbed iu tho divino essence.

This child was no other than tho famous Tripurnsura, who spee

dily set to work, and by tho assistance of certain others whom ho

created, vanquished Indra and all the gods, sent them away to hido

themselves in tho caverns of the Himalaya Mountains, and reduced

them to tho greatest state of leanness and distress, by putting a stop

1 "fan ami *rrg pWM gari ^ gfVpwn: .?R$Tftl Adliyrtya XXXVII. SI. 35?30.

2 A2

322 ANALYSIS OF

to tho offering up of tho oblations which mortals had been accustomed to present to thorn. After taking possession of Brahma-loka ami

Vnikuhtha, sending Brahma to his lotus bed, and Vishnu to tho sea of

milk, ho went to Kailas and asked Siva to givo it up to him anel rctiro to Mandara, with which rcepicst, after a littlo grumbling, tho

good-natured deity complied. Tho gods in this sad predicament apply to Niirada, who, although rcaely enough to croato, on suitablo occa

sions, a littlo merriment at thoir expense, was over rcaely to help them

when they wero really iii distress. Ho recommends to thorn tho wor

ship of tho Supremo Being; telling them, that it was by adoration of

the supremo Gahcsa that tho Daitya had attained tho pre-ominenco ho

enjoyed, and that their affairs could bo retrieved only by tho adoption of tho samo modo of worship. Tho gods and Rishis tako his advico, ami at last obtain tho favour of tho deity, who promises to take their enso into consideration aud provido an effectual remedy. For this

purpose Gahcsa, disguises himself iu tho form of a Brahman, ami

accosting Tripurasura, told him that ho could build him such a city as

coulel bo cepiallcd neither in heaven nor on earth. On receiving tho

Asur's command to proceed with tho work, ho built for him tho threo famous cities, ono of iron, ono of silver, anel ono of gohl. On being askcel what boon ho rcepiircd

for such a signal service, tho cunning

Brahman, in order that ho might bring ou a collision between tho Asur and Siva requested tho niarblo imago of Gahcsa called Chint.i

mani, which was placed at tho entrance of Kaibisa. Tripurasura

readily agreed to grant him such a trifling compensation for his im

portant services. Yet, although iu possession of Kaibisa, ho considered

it wrong to rem ovo any of tho furnituro of tho placo without first

going through tho ceremony of asking Siva's leave, and accordingly sent two messengers to ask tho god to givo up the imago. Tho Asur's

messengers, in making this request iu tho namo of thoir master, gavo no obscuro intimations that if tho imago woro not given up on

their requisition, forco would bo used to oxtort compliance. This

Mas too much for Mahadova, who getting into a rage, rofusod to

acceelo to so unreasonable and uncivil a doiuaud. On this Tripu rasura mustered all his forces and attacked Siva, who advanced to

mcot him at tho head of all tho gods. Tho colestial armies wero'

again routed, and their leader, tho great Mahadova himsolf, was

obligeel to mako off, and skulk about tho precipices, and lurk in tho

caverns of tho Himalaya mountains, whilo tho Asur boro off tho

famous image Chintamani, tho subject of tho dispute, in triumph tei

IYitala. Mortified and downcast lit this defeat, Siva mado no attempt to rctriovo the affairs of tho gods, till tho faithful Niirada camo to him

THE GANESA PURANA. 323

and instructed him in tho worship of tho supremo Spirit. After Siva

had waited in tho austercst devotion for ten years on tho supremo

Gaficsa, tho god appoarod to him, and after telling him that neither

tho divine llishis, Brahma, tho Vodas, the Upauishads, nor tho six

Sastras, were acquainted with his person1, informed him that ho was

propitiated by his austerities, and would grant him the boon ho de

sired, namely, victory over Tripunisura. To make bis triumph moro

certain and complete, Siva extols Gaficsa in a hymn, in which every one of his thousand names is recited. Tho Asur can no longer with stand tho might of tho gods, who, through the blessing of tho supremo Gaficsa, and tho generalship of Siva, obtain a complete victory. Mahadovit with his fiory darts consumes the three cities, and tho Asur, no longer able to maintain his ground on earth, darts away as a bril liaut meteor, and mingles with tho divine essence.

If wo aro to suppose that this legend is nothing moro than a flight of Brahmanical fancy, and that no allegory lurks under the external

guise of a long subjection and protracted war of all the gods with a

particular Asur, wo shall do little credit te the wisdom of the sage by whom it was conceived; but if we supposo it to bo au allegorical

representation of tho conflict between Brahmanism aud Buddhism, wo havo a

subject worthy of tho poet's genius, and obtain au ex

tremely interesting, as well as probable account of that memorable

struggle We need not question the strictly historical accuracy of all the

evonts eognizablo by man which befel Gritsamada. Tho spuriousness

of his origin, his vast learning, his quarrel with tho Brahmanical

Rishis, his association with Munis of a different order, his devotion to

the worship of tho Supreme Divinity, and adoption of a ritual differing from that esteemed orthodox, aro all circumstances that need not bo

called in question. His adopting Tripunisura and teaching him tho

science of Divinity aro also probablo events. But the important

questions arc, what profession did Gritsamada adopt after ho was

oxpellcd from tho society of the Brahmans? Did he become a Bud

dhist, and is it tho history of Buddhism our author is hero giving under

the veil of the legend of Tripunisura? To enable us to answer satisfactorily these questions; the following

considerations, evidently dcduciblo from tho narrative, rcquiro to be

kept iu mind.

Adhyrtya IV. SI. 33.

324 ANALYSIS OF

1. During the new stato of things introduced by Gritsamada and

Tripurasura, according to tho Purana, an entiro stop was put to tho

performance of tho Brahmanical ceremonies. This is oxprcssly stated

Adhyaya XL. Sloka 9?12. " Having brought in subjection all tho

gods, the Asur returned to earth, aud tho powerful Bhimakaya, sub

duer of the world, by his might brought in subjection all the kings, put tho Rishis under restraint, shut up tho firo tomplcs1, broko down

everywhere tho hermitages and holy places of tho dovotccs, seized tho

houses erected as refuges to tho religious;?and bloated with pride, set himself always in opposition to sacrifices to the gods9, oblations to

tho manes3, burnt-offerings4, tho study of tho Vedas, and roligious ceremonies.'*

No language can more fully describo an entire proscription of all

the peculiar rites of the Brahmanical religion than this. It forms a

comment on the aphorism quoted in a former paper5, in which the

Agnihotra, tho offering of flesh to tho manes, &c, aro declared prohi bited in tho Kaliyuga.

If wo turn from tho Brahmanical to the Buddhist records, wo find

in the account of Asoka iu the Mahavaiiso, that at the beginning of his reign, whilo following tho roligion of tho Brahmans, ho was iu tho

habit daily of sacrificing a multitudo of cows, but that ho put an

entire stop to this, and to tho feeding of Brahinaus, on his conversion

to Buddhism. Tho first edict of this prince, as fouml engraved to

this day, on stone pillars iu various parts of India., intorelicts tho offer

ing up of any animal iu sacrifice, as well as killing them for tho sake

of food, thus abolishing ono essential rito of the ancient Brahmanical

ritual, as I havo shown in a former papor0. Buddhism then produced tho samo effects as tho government of Tripurasura in regard to tho

rites of tho Brahmanical worship. 2. Indra, iu tho old Brahmanical system,

was tho creator of the

world, and chief among tho gods, sustaining in fact tho attributes, and performing tho works of tho Brahma, Vishnu, and Siva of mo

dern Hinduism; whilo in tho system of Tripurasura, Indra holds a

place inferior to tho Asur himself, and has no divine honours paid to him. Tho second Mufulala of tho Rig Veda, being tho latter part of tho second Ashtaka, consists entirely of hymns, tho composition of

Gritsamada, who makes such a figuro in tho legend under reviow;? all doubtless composed before ho had changed his principles and

1 ^JBTf*?

a *H5T

" *W

4 _HZ 5

Journal ofthe Royal Asiatic Society, No. XIII., p. 2. e

Journal of the Royal Asiatic Society, No. XIII., pp. 3, 4.

THE GANESA PURANA. 325

abandoned tho Brahmanical religion. It cannot bo unfair then to tako tho character of India in the ancient system from thoso authori

tative hymns of his, which havo been deemed worthy of a place in the Veda itself. It is as follows:?

1. 0 mortals, it is Indra, who is tho first born, the intellectual, tho divino, who protected tho gods by his meritorious works, whoso

forces made tho two worlds tremble, and who is groat in might. 2. It is ho who rendered firm tho trembling earth, and established on

their foundations tho shaking mountains, who spread out the firma

ment, and caused the orb of day to asccud aloft. 3. Who, when ho had slain the cloudy demon, made the seven rivers flow, who brought forth tho cows which tho Asur Bali had concealed, and produced firo from tho midst of tho watery cloud, destroying his foo in the conflict. 4. By whom all creatures that movo on tho earth were made, who

formed tho servilo tribe that dwell im caverns under ground, and con

quering tho myriads of his foes brought down their power with the caso a hunter docs (a stag1).

Such is tho character of Indra given by Gritsamada while a votary of Brahmaiiism. India is tho creator of tho earth and sky, and of all thoir inhabitants, the preserver of the pious, and the destroyer of the

impious; but tho pupil of the same Gritsamada, who had learned his

system from him after his change of creed, is described iu our Purana as

ascending to heaven, meeting India in hostile conflict, knocking his

thunderbolt out of his hand, and aftor a struggle getting hold of him

by tho feet, whirling him round and round, and throwing him into a

region no one know where, and in tho end seating himself on Ainivata

and taking possession of tho throno of heaven'2. Wo havo only

to

turn over a few pages of tho Mahavauso to find that Sakko (India), though dignified with the name of god, is a being of no esteem anions the Buddhists, and receives no divino honours, these being all reserved

for Buddha and his Theros. 3. Contemplation of the Supremo Being is represented as a mode

of divino worship practised by Gritsamada and Tripurasura, while

1 Ashtaka II. Adhyeiya 0. Varga 7.

.1 W ^. lTOlft MH^l^ ̂ ft ^c|iv^r|HI Vrhg(1{ I

*ft ̂ flft.^ fq^ .-(Nt .t Sm*rT$TrT V SPfT * ^5: II &c. 8

Auliyrtya ?!l.

326 ANALYSIS OF

unknown both to tho Brahmans and tho Saivas, though afterwards

adopted by both parties for tho purposo of subduing the Asur. It is plain from a review of tho Vedas that sacrifices, and singing

hymns to India, Agni, Soma, and ether gods, Uow considored by tho

Hindus of an inferior grade, was the highest form of divino worship known to tho ancient Brahmans. In tho Bhilgavat Gita the Sdma is

considered the holiest of tho Vedas. It is preserved by tho Brah mans with a care, and its hymns sung with a roverenco, that plainly mark the veneration in which it is hold. I found far less dilliculty in tho west of India in obtaining copies of tho othor Vedas, than I did iu procuring thoso of tho Siima, aud yot it consists entirely of hymns to the above-mentioned divinities. Siva and Brahma aro nevor even

mentioned, and Vishnu is rarely invoked, and then only as subor

dinate to Indra.

On tho othor hand, Gritsamada, according te our Purana, practised fixed contemplation of tho Supremo Being as a modo of divino wor

ship, only after ho had been expelled from tho socioty of tho Brah ma us, and had becomo a Brahma llakshas, and mado tho acquaiutanco ef tho Muni, who dwelt in the Pushpaka Vana (Flowery Forest). At that time neither Siva nor any of tho Brahmanical gods

or sages woro

acquainted with this modo of obtaining tho favour of tho divinity. This is evident from tho narrativo of Gritsamada's conversion, or

npostacy, which is as follows: "

Thou a voico from heaven was heard,

and Gritsamada becarno a demon1. Tho saino Gritsamada then went

to commence tho practico of dovotion*. As ho wandered on ho at

last camo to tho forest, named tho Flowory8, filled with various trees and vines, and ornamented with clusters of flowers, adorned also

with cascades of water, and tho society of eminent sages. Grit

samada dwelt awhilo with several vencrablo men, submitting te their

commands. Then having bathed ho performed japa, standing on tho

great too with a fixed mind, contemplating the Supronie Lord, tho god

Vighiicsvara, fixing his C3rcs on the point of his nose, yet seeing in ali

the ten directions, conquering his senses, restraining his breath, con

quering the mind, and living on air. Thus for a thousand divino

ages he performed severe japa*.v

Such was tho religion of Gritsamada, by which ho obtained tho favour of tho Supromo Being and divino knowledge8. It was the same system that ho taught Tripunisura, and by which that enemy of tho gods obtained tho supremacy over heaven aud earth, and thrust

1 ^ifi?

* WprRTO *pj?M?i

4 Adhyiiya 37. 81. 1-5.

6 'ddsJR

TIIK GANESA PURANA. 327

down from heaven all tho Brahmanical deities. Such also, according to tho Malutvanso, was tho system of Buddha, a

system of spiritual and mystical contemplation of tho nll-pervueliiig spirit.

Until Ndrada visited tho gods in thoir distress for tho purpose of

consoling and instructing them, thoy remained in ontiro ignoranco of

this Spiritual and mystical system. On that occasion ho addressed them as follows:?"I will relato to you concisely tho greatly meri

torious actions of tho Daitya. Ho performed tapd for a thousand

years, and obtained the favour of Gahcsa, tho chief of the gods, ami thoso irrcsistiblo blessings which carry dread to all others, and pro servo him from ali harm at tho bauds of Dovas, Rishis, Pi trig, Bhfitns,

Yakshas, lliikshas, Pisachas and Nagas,-?of all except tho lorel Sankara (Siva). Therefore, lot all seek tho favour of tho chief of tho

gods, Gahcsa, with all respect, and let all worship him who obviates

overy difficulty, and bestows every needful blessing." Tho gods said: "0 wise instructor, teach us how to worship that god of gods. Super eminent sage, mercifully toll us how to proceed." Niirada replies: "I will teach you all tho ono syllable mantra (Om). Repeating that

mantra with a pious and fixed mind let all engage in meditating ou tho Supremo Being". As far as I can seo Gahcsa is tho goel to whom

you must apply. Ho will deliver you all. Thero is no other remedy than this1."

In the samo manner Niirada instructs Siva, who was formerly

ignorant, in this worship of tbo supremo Ganesa, as wo havo

shown in tho narrative. It was only then, according to this Purana,

by tbo adoption of this new form of worship practised first by tho Asms, that Siva anel tho goels conquered their enemies and regained tho supremacy which they had lost. AVhilo tho Vedas, as we havo seen, speak only of tho worship of a multitude of gods, propitiated by sacrifices and libations, the Malutvanso introduces Buddha as remain

ing for many years in fixeel contemplation of tho divinity, and thus

obtaining his favour, and afterwards proceeding to collect and instruct

disciples exactly according to tho plan adopted by tho Asur, hh describeel in this Purana.

4. Tho final stato of bliss in which Tripurasura is said to havo entered after death was unknown to the ancient system of the Brah

mans, but tho idea has since been borrowed by them, and final eman

cipation mado tho chief reward of dovotion. Tho Sama Veda concludes with tho following prayer, which con

tains supplications only for temporal blessings,?the kind of good

^w. Tr$%*r *

Adliyaya40. SL 21?31.

328 -ANALYSIS OF

things which is chiefly dwelt upon in tho Vedas. "Grant, 0 ye

gods, who receive sacrifices, that we may hoar only what is auspicious with our cars, and see only what is auspioious with our eyes; and

may wo who propitiate tho gods arrivoat tho ago fixed by tho divinity, "with undiminished mental aud bodily vigour." Tho reward of the

pious is on ono occasion described as " reaching the world of tho Sun1;"

on another, as "conquering tho earth and ascending to the lofty man-'

sions of tho sky8," evidently Indra's heaven, tho placo appointed

according to the Bhagavat Gita for thoso who follow tho rites pre scribed by tho Vedas. Tripurasura, on the contrary, according to this

Purana, receives absorption into the divino essonco as tho reward of

his devotion, just as Buddha received Nirvan as tho roward ef his.

This part of tho Asur system, it is well known, has like the prece

ding been embodied by tho Brahnians in tho now Eclectic system of

Hinduism which they have formed, and endeavoured to palm upon tho

world as tho religion of their ancient Rishis. Thoro is no doubt somo

slight, shado of difference between the Mukti of tho Brahmans, and

the Nirvan of tho Buddhists, but they agreo in the great aud pre

vailing idea, that tho liberated soul becomes united to the supremo

spirit, and loses all traces of individuality.

5. Gritsamada is represented as practising celibacy, having neither

wife nor progeny, and adopting as his son, to fill up the ranks of his

order, Tripurasura, a wandering orphan, who presented himself beforo

him. Tho accordance of such a state of things with tho institutes of

Buddhism, and its opposition to Brahmanism, is too obvious to rcquiro a

single remark. i

If now wo consider that Gritsamada agreed in all theso important

points?in his notions of tho object of adoration?the ceremonies of

religion?the nature of divine worship?tho reward of devotion, and

the mode of filling up the ranks of the priesthood?with tho Buddhists, while differing in them all from the ancient Brahmans, we shall havo

littlo difficulty in coining to the conclusion that tho author of tho

Puniha is hero drawing a picturo of tho Buddhist sect, which, although sometimes degenerating into a caricature, represents nevertheless the

general features of Buddhism, with sufficient distinctness to muko

them easily recognised. One remark more

yet remains to be made, and it is ono of no

small importance in tho history of religious opinions in India ; it is

that Gritsamada when he left tho Brahmanical sages found other

Munis with whom ho resided, and whose commands he for a season

? P. II. AeJhyaya VII. 4. * P. I. Prnpntlmkn I. Diwati 10. 2.

THE GANESA PURANA. 329

obeyed, though it is not said that ho adopted their entire system. So Buddha in the Mahavanso is said to have met with doctors of reason, whoso ideas of religion wore similar to his own, though not in all

points ielcntical. Buddha gave a great impulse to tho system of the

ancient Munis, and now modelled it, so as to make it pass for one of his own invention among foreigners; and this is exactly tho light in which Gritsamada anel Tripurasura aro exhibited in relation to tho Munis of Pushpaka Vana.

The legend of Dovantaka and Narantaka, with which the second

part of tho Punlna commences, is so similar to that of Gritsamada and Tripurasura in their porformanco of A nushthdn, their victory over

Indra, anel devotion to tho supremo Ganesa, that it docs not seem to

roquiro any separate remark ; though it furnishes additional proof of

tho oneness of Buddhism and tho Asur system, and leads to the samo

conclusion as that at which wo have arrived from tho consideration of tho former part of tho work.