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 SKETCHES OF

MAy 3, 1872.]

Chháhiri, is B h a n dir-b a n, a dense thicket

MATHURA.

135

called the Bhāndir-bat, with a small shrine

denotes, is the one primary source whence the goddess derives her modern reputation. We propose to pass them all briefly in review, except ing for the present the four first—Gokul, Gobar. dhan, Barsāna and Nand-gānw, which will each in turn form the subject of a separate sketch. 5, San k et, ‘the place of assignation,’ is half

under it, dedicated to Sridāma. This was the

way between Rādhā's home B a r s an a and

of her and hins and other low prickly shrubs. In its centre is an open space with a small modern

temple bearing the title of Bihāri Ji, and a well and rest house; and at the distance of a few

hundred yards outside is a venerable Ficus Indica,

favourite tree for the herdsmen’s

children to

N a n d-g à fi w the residence of Krishna's foster

meet and take their midday repast under, and derives its name from the cups and plates

father Nanda ; 6, P a r a m a dra is an obscure

(bhánda) used on such occasions. One day, according to the Purānas, the boys had made it their goal in a race, when the demon Pralamba, disguised as one of themselves, came to join them, and getting Sankarshana to mount on his back, ran off with him in hopes to destroy him. But the sturdy lad so crushed him with his knees

point in the Bharatpur hills. 7, Aring is a small town on the high road from Mathură to Dig. Till 1868 it was the head-quarters of a tahsili, though only 9 miles distant from the capital of the district. At the present time there is no vestige of any grove, and the only spot accounted sacred is a pond called Kilolkund.

8, S e s sai, for

Sesha-saya,

is a

and belaboured him with his fists that he soon

village in the Kosi Pargana, where Krishna

brought the monster lifeless to the ground, and in commemoration of his prowess he was ever afterwards known by the title of Bala-Rá m a,” or Rāma the strong.

and Balarāma are said to have revealed them

Bel-b a n is on the left bank of the Jamunā in

the village of Jahāngir-pur, part of the endow ment of the Bengali temple of Sringār-bat in Brindå-ban,—that town being just on the other side of the water.

Loh a-b a n, in the Mahā

ban Pargana, some 3 miles from Mathură, across the river, probably derives its name from the lodha or lodhra tree. On the spot it is said to com memorate Krishna’s defeat of an otherwise un

known demon called Lohāsur. In consequence of the similarity of sound, offerings of iron (loha) are always made by the pilgrims. Of the two re maining bans—Brin dà-ban and Mahā-ban more detailed notices will be given hereafter.

All the twelve bans are mentioned by name in the Mathurá Māhātmya, and most of them, it will be observed, are connected with the Pauránik

legends of Krishna and Balarāma. . On the other hand, the twenty-four upabans refer main ly to Rādhā’s adventures, and have no ancient authority whatever. Of the entire number only three were, till quite recent times, places of any note, viz., Gokul, Gobardhan, and Rādhā-kund. Of these, Gokul in all classical Sanskrit lite rature is the same as Maha-b a n, which is

included among the bans; Go bar dh an is as much a centre of sanctity as Mathură itself, and is only for the sake of uniformity inserted in either list; while Rādhā-kund, as the name Greek and Latin historians as the Indian Hercules, and said to
 * Balarāma, under the title of Belus, is described by the

selves to the Gopis under their heavenly form of Nārāyana and Sesha. This is a good illus tration of the disregard for ancient authorities which characterizes the modern cycle of local legends; since the transfiguration in question is described in the Purānas, not as worked for the benefit of the Gopis, but as a vision vouch safed to Akrür, on the bank of the Jamunā, the day he fetched the two boys from Brindăban

to attend the tourney of arms at Mathurā. S ess à i ought then to lie between these two towns, whereas it is in fact far away to the north of them both. 9, M a t.—In the town

itself there is nothing whatever of interest or antiquity, though the two sacred woods, Bh a n dir-b an and B had ra-ban, are both on its borders. 10, Unch ä-gáñw is the old village site not far from the foot of the hill, the crest and slopes of which are now crowned by the temple of Larliji and the com paratively modern town of Bar sån a. Unch a-g à w, corresponding to the Eng lish Higham, must originally have included in its limits the hill whence it derives its

name.

11, Khel-ban is not far from the

town of Shergarh. 12, R a dhā-kun d, or as it is occasionally called Sri-ku n d, i. e. Holy Well, is a small town adjoining Go bard h a n, 15 miles to the west of Mathurā.

It has grown up on the margin of the sacred lakes, prepared according to the legend for Krishna's expiatory ablution after he had be one of the tutelary divinites of Mathură, a proof that the local cultus has a higher antiquity than is sometimes allowed it.