[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.
Chapter XCIV.
(Vetála 20.)
Then king Trivikramasena went and took down that Vetála from the aśoka-tree, and putting him on his shoulder, started off with him again. And when he had set out in silence, the Vetála spake to him from his shoulder; “King, what is the meaning of this persistency of yours? Go, enjoy the good of the night; it is not fitting that you should carry me to that wicked mendicant. However, if you are obstinately bent on it, so be it; but listen to this one story.”
Story of the Bráhman boy, who offered himself up to save the life of the king.
There is a city called Chitrakúṭa,[1] rightly so named, where the established divisions of the castes never step across the strict line of demarcation. In it there lived a king, named Chandrávaloka, the crest-jewel of kings, who rained showers of nectar into the eyes of those devoted to him. Wise men praised him as the binding-post of the elephant of valour, the fountain-head of generosity, and the pleasure-pavilion of beauty. There was one supreme sorrow in the heart of that young prince, that, though he enjoyed all kinds of prosperity, he could not obtain a suitable wife.