138 KACHA-KAHODA. the conduct of the war against Ravana. He was also called Danu. KACHA. A son of Brihaspati. According to the Mahabharata he became a disciple of Sukra or Usanas, the priest of the Asuras, with the object of obtaining from him the mystic power of restoring the dead to life, a charm which Sukra alone possessed. To prevent this the Asuras killed Kacha again and again, but on both occasions he was restored to life by the sage at the intercession of Devayani, his daughter, who had fallen in love with Kacha. They killed him a third time, burnt his body, and mixed his ashes with Sukra's wine, but Devayānī again implored her father to bring back the young man. Unable to resist his daughter's importunity, Sukra once more performed the charm, and to his surprise heard the voice of Kacha come out from his own belly. To save his own life, Sukra taught his pupil the great charm. He then allowed himself to be ripped open, and Kacha, upon coming out, performed the charm, and restored his master to life. This incident is said to have caused Sukra to prohibit the use of wine to Brahmans. Kacha resisted the proposals of Devayani, and refused to make her his wife. She then cursed him, that the charms he had learnt from her father should be powerless, and he in return condemned her to be sought by no Brahman, and to become the wife of a Kshatriya. KĀDAMBARĪ. A daughter of Chitra-ratha and Madira. Her name has been given to a well-known prose work, a kind of novel, written by Vana or Bana-bhatta, in the seventh century. The work has been printed at Bombay. KADRÜ. A daughter of Daksha, and one of the thirteen that were married to Kasyapa. She was mother of "a thousand powerful many-headed serpents, the chief amongst whom were Sesha, Vasuki, . . . and many other fierce and venomous serpents." The Vishnu Purāna, from which this is taken, names twelve, the Vayu Purana forty. Her offspring bear the metronymic Kādraveya He KAHODA. A learned Brahman, father of Ashtavakra. with many others was overcome in argument at the court of Janaka by a Buddhist sage, and as a penalty was thrown into the river. Some years afterwards he was recovered by his son, who overcame the supposed Buddhist sage, and thus brought about a restoration. See Ashtavakra. KAIKASĪ—KAKSHĪVAT, 139 KAIKASI. Daughter of the Rakshasa Su-māli and his wife Ketu-mati, wife of Visravas and mother of Ravana.—Muir, iv. 487, 488. KAIKEYA. Name of a country and of its king. He was father-in-law of Krishna, and his five sons were allies of the Pandavas. His real name appears to have been Dhrishta ketu. KAIKEYAS, KEKAYAS. The people of Kaikeya, one of the chief nations in the war of the Maha-bhārata. The Rāmāyana places them in the west, beyond the Saraswati and Byās. KAIKEYİ. A princess of Kaikeya, wife of King Dasa-ratha, and mother of Bharata, his third son. She carefully tended Dasa-ratha when he was wounded in battle, and in gratitude he promised to grant any two requests she might make. Urged by the malignant counsels of Manthara, a female attendant, she made use of this promise to procure the exile of Rāma, and to promote the advancement of her own son, Bharata, to his place. See Dasa-ratha, Rāma. KAILĀSA. A mountain in the Himalayas, north of the Manasa lake. Siva's paradise is said to be on Mount Kailasa, so also is Kuvera's abode. It is called also Gana-parvata and Rajatādri, 'silver mountain.' КАІТАВНА. Kaitabha and Madhu were two horrible demons, who, according to the Maha-bharata and the Puranas, sprang from the ear of Vishnu while he was asleep at the end of a kalpa, and were about to kill Brahma, who was lying on the lotus springing from Vishnu's navel. Vishnu killed them, and hence he obtained the names of Kaitabha-jit and Madhu-sudana. The Markandeya Purana attributes the death of Kaitabha to Uma, and she bears the title of Kaitaba. The Hari-vansa states that the earth received its name of Medini from the marrow (medas) of these demons. In one passage it says that their bodies, being thrown into the sea, produced an immense quantity of marrow or fat, which Narayana used in forming the earth. In another place it says that the medas quite covered the earth, and so gave it the name of Medini. This is another of the many etymological inventions. KAKSHĪVAT, KAKSHÏVÄN. A Vedic sage, particularly connected with the worship of the Aswins. He was the son of Dirgha-tamas and Usij (q.v.), and is author of several hymns in 140 KAKUDMIN-KĀLAKANJAS. the Rig-veda. He was also called Pajriya, because he was of the race of Pajra. In one of his hymns he lauds the liberality of King Swanaya. The following legend, in explanation, is given by the commentator Sayana and the Niti-manjara :-Kakshivat, having finished his course of study, took leave of his preceptor and departed homewards. As he journeyed night came on, and he fell asleep by the roadside. In the morning he was aroused by Raja Swanaya, who, being pleased with his appearance, treated him cordially and took him home. After ascertaining his worthiness, he married him to his ten daughters, presenting him at the same time with a hundred nishkas of gold, a hundred horses, a hundred bulls, a thousand and sixty cows, and eleven chariots, one for each of his ten wives, and one for himself, each drawn by four horses. With these he returned home to his father, and recited the hymn in praise of the munificence of Swanaya. KAKUDMIN. A name of Raivata (q.v.). KĀLA. 'Time.' A name of Yama, the judge of the dead. In the Atharva-veda Time is addressed as the source and ruler There of all things. "It is he who drew forth the worlds and encompassed them. Being their father, he became their son. is no other power superior to him." The Vishnu, Bhāgavata, and Padma Puranas state that Brahma existed in the form of Time, "but the Puranas do not generally recognise Time as an element of the first cause." KALAKĀ. A wife of Kasyapa. According to the Rāmāyana and Mahā-bhārata she was a daughter of Daksha, but the Vishnu Purāna states that she and her sister Pulomā were daughters of the Danava Vaiswanara, "who were both married to Kasyapa, and bore him 60,000 distinguished Danavas, called Paulomas and Kalakanjas, who were powerful, ferocious, and cruel." The Maha-bhārata states that she obtained from the deity, in reward for her severe devotion and penance, the privilege of bringing forth children without pain. The giants or Danavas were called after her Kalakeyas. KĀLAKANJAS, KĀLAKEYAS. Sons of Kasyapa by his wife Kalaka. There were many thousands of them, and they were "distinguished Danavas, who were powerful, ferocious, and cruel." KALA-MUKHAS-KALI. 141 KĀLA-MUKHAS. Black faces.' People who sprang from men and Rakshasa females. KALĀNAS. (Kalyāna.) A Brahman who yielded to the inducements of Alexander the Great and left his native country to accompany the court of the conqueror. He afterwards repented of what he had done and burnt himself at Pasargada. KĀLA-NEMI. Rāvana. 1. In the Ramayana a Rakshasa, uncle of At the solicitation of Ravana, and with the promise of half his kingdom, he endeavoured to kill Hanuman. Assuming the form of a hermit-devotee, he went to the Gandha-mādana mountain, and when Hanuman proceeded thither in search of medicinal herbs, the disguised Rakshasa invited him to his hermitage and offered him food. Hanuman refused, but went to bathe in a neighbouring pond. Upon his placing his foot. in the water it was seized by a crocodile, but he dragged the creature out and killed it. From the dead body there arose a lovely Apsaras, who had been cursed by Daksha to live as a crocodile till she should be released by Hanumān. She told her deliverer to be beware of Kala-nemi; so Hanuman went back to that deceiver, told him that he knew him, and, taking him by the feet, sent him whirling through the air to Lankā, where he fell before the throne of Ravana in the council-room. 2. In the Puranas a great Asura, son of Virochana, the grandson of Hiranya-kasipu. He was killed by Vishnu, but was said to live again in Kansa and in Kaliya. 6 KALA-YAVANA. (Lit. Black Yavana,' Yavana meaning a Greek or foreigner.) A Yavana or foreign king who led an army of barbarians to Mathura against Krishna. That hero lured him into the cave of the mighty Muchukunda, who being disturbed from sleep by a kick from Kāla-yavana, cast a fiery glance upon him and reduced him to ashes. This legend appears to indicate an invasion from the Himalayas. According to the Vishnu Purana and Hari-vansa, Kala-yavana was the son of a Brahman named Garga, who had an especial spite against the Yadavas, and was begotten by him on the wife of a childless Yavana king. KALHANA PANDIT. Author of the Rāja Taranginī, a history of Kashmir. He is supposed to have lived about 1148 A.D. KALI. The Kali-yuga, personified as the spirit of evil. In playing dice Kali is the ace, and so is a personification of ill luck. 142 KALI-KALI-DĀSA. KĀLI. 'The black.' In Vedic days this name was associated with Agni (fire), who had seven flickering tongues of flame for devouring oblations of butter. Of these seven, Kālī was the black or terrific tongue. This meaning of the word is now lost, but it has developed into the goddess Kāli, the fierce and bloody consort of Siva. See Devi. KĀLI-DĀSA. The greatest poet and dramatist of India. He was one of "the nine gems" that adorned the court of King Vikramaditya at Ujjayini. Wilson inclines to the belief that this was the Vikramaditya whose era begins in 56 в.C., but Dr. Bhau Dāji argues in favour of Harsha Vikramaditya who lived in the middle of the sixth century, so the date of Kāli-dāsa is unsettled. Williams thinks that Kali-dasa wrote about the beginning of the third century. Lassen places him half a century earlier. Some believe that there was more than one poet who bore this name as an honorary title. Kali-dāsa was author of the dramas Sakuntalā and Vikramorvasī, and a third drama Mālavikāgnimitra is attributed to him. Sakuntala was translated by Sir W. Jones, and first brought Sanskrit literature to the notice of Europe. Wilson has translated Vikramorvasi, and given a sketch of Malavikāgnimitra. The following poems are ascribed to Kali-dāsa :-Raghu-vansa, Kumāra-sambhava, Megha-dūta, Ritu-sanhara, Nalodaya, but his authorship of all these, especially of the last, may well be doubted. He was also author of the Sruta-bodha, a work on prosody. The merits of Kali-dāsa as a poet are well attested by his great popularity in India, as well as by the great favour with which Sakuntala was received in Europe, and the praise it elicited from Goethe:--"Willst du die Blüthe des frühen, die Früchte des späteren Jabres, Willst du, was reizt und entzückt, willst du, was sättigt und nährt, Willst du den Himmel, die Erde, mit einem Namen begreifen, Nenn' ich Sakuntala dich, und so ist Alles gesagt." "Wouldst thou the young year's blossoms and the fruits of its decline, And all by which the soul is charmed, enraptured, feasted, fed? Wouldst thou the earth and heaven itself in one sole name combine? I name thee, O Sakuntalā! and all at once is said." Lassen in his Indische Alterthumskunde says, "Kāli-dāsa may be considered as the brightest star in the firmament of Hindu artificial poetry. He deserves this praise on account of the |