September, 1873.] THE NALADIYAR, 207 nirndro devata. [Aham eva kala iti bijanj; na ’ham kala iti saktih, kilakam mrityumjayo- pasthane viniyogah.]* * * § “ Atha ’to yogajihva me madhuvadini. Aham eva kalo na ’ham kalasya ritam satyam ”—[ity asya mantrasya Yama rishih; anushtup chandah ; Kalagnirudro de¬ vata mritynmjayopasthane viniyogah.] “ ritam Batyam param brahma purusham krishnapingalam | urdhvaretam virupaksham visvarupaya vai namah || Om varavrishabhaphenakapiline pasupataye namo namah [varavrishabhaphenakapalaya pasupataye svahit! om ! aum ! hrim ! srim!] iti smrite [yadi smriJ] mrityulangale, brahmaha ’brahmaha bhavati; abrahinachari subrahma- chari bhavati gurudaragami agami bhavati [suvarnasteyi asteyi bhavati] ; surapayi apayi bhavati.t Ekavarena japtva ashtottarasaliasra- lakshagayatrijapaphalani bhavanti; ashtau brah¬ man an grahayitva brahmalokam avapnoti. Yadi kasyacha na bruyat, khitri kuthij kunakhi bhavati. Yam anena grihniyad andho bhavati; shadbhir masaih pramiyate, ’mantro nasyati— ity aha Mahddevo Vasts hthah. It is not difficult to explain how this magical formula (as well as the Garuda Upanishad) came to be included in the list of Upanishads. At the fall of Buddhism the Upanishad doc¬ trine or mystical teachings of the older Vedic schools became of great importance to the new sects which then came into existence. Some of these Upanishads no doubt existed separately; others were contained in Yedic treatises already reduced to form. Separate collections of passages of this nature natu¬ rally formed an indispensable weapon to the polemical sectaries of the day ; and, like all systematists in India, the collectors were possess¬ ed of the notion that the number of the Upani¬ shads must be one of what they esteem fortunate, or as possessing mystical properties. Thus tho Muktikop finish ad puts the number at 108 ; a fa¬ vourite number, especially in S. India, § and which was also much used by tlioBuddhists. But these collections were made in different parts of India, and it would not be everywhere easy to make up any number of real Upanishads ; thus spurious ones, or even favourite devotional tracts, would be included to make the number of the collection perfect, and different collections would vary much in the separate tracts they included. It does not appear that in any part of India the Upanishads are reckoned at a higher number than 108, but at present there are about 170j| separate works recognised as Upanishads in all India. Colebrooke (Essays, I. p. 91) put the number of them at 52, which seems to be a Benares calculation. The name mrityuldhgala is puzzling. It can¬ not possibly be translated “halitus mortis,” as Anquetil has done, probably having mistaken one Persian word for another which looks much the same. What, however, it is really intended to mean is difficult to say. Ulukhalangala can only have one meaning, and mrityulangala is perhaps also obscene; the Tantric tracts are full of such allusions. THE NALADIYAR, BY TIIE EEY. F. J. LEEPER, TRANQUEBAR. (Continued from page 218.) Chapter 8.—Patience. 1. Good lord of the cool hills festooned with springs ! speak not at all with a fool. If a fool speak, he will speak only to injure you. To slip away from him, and to avoid him by any means in your power, is good. 2. When inferiors speak improper words, the patient hearing these words is patience indeed. The earth, surrounded with
- The passages in brackets show the variations or addi¬
tions of the longer recension. flam from this compelled to follow No. 7210 alone, as the Grantha MS. is so broken as to be useless. X Svitrl kushthi (?) § The Upanishads in S India are always said to be 108, swelling waves, will not regard impatient be¬ haviour as praiseworthy, but baseness only. 3. Will the hard words uttered (in reproof) by friends be more evil than the sweet words of strangers speaking with joy, O lord of the cool shore of the mighty ocean, where the beau¬ tiful winged insects turn over all the flowers, if they get men who understand the consequence but the Telugu and Tamil Brfthmans differ^in the selec¬ tion. It is always said that there are 108 Siva temples in S. India, and this number is met with repeatedly. || Prof. Max Muller (Z. d. d. M. G. XIX. pp. 137 ff.) mentions 149; to these (in my Catalogue, pp. 59 ff.) I added 5, and Dr. Haug (Brahma und die Brahmanen) 16.
