KAIKASĪ—KAKSHĪVAT.

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KAIKASI. Daughter of the Rakshasa Su-mālī 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 Dhrishtaketu.

KAIKEYAS, KEKAYAS. The people of Kaikeya, one of the chief nations in the war of the Mahā-bhārata. The Rāmāyana places them in the west, beyond the Saraswati and Byās.

KAIKEYĪ. 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, Rama.

KAILĀSA. A mountain in the Himalayas, north of the Manasa lake. Siva's paradise is said to be on Mount Kailāsa, 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-sūdana. The Markandeya Purana attributes the death of Kaitabha to Umā, and she bears the title of Kaitabhā. The Hari-vansa states that the earth received its name of Medinī 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 Medinī. This is another of the many etymological inventions.

KAKSHĪVAT, KAKSHĪVĀN. 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

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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 Nītī-manjara :-Kakshīvat, 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.).
KAKUT-STHA. See Puranjaya.

KĀLA. 'Time.' A name of Yama, the judge of the dead. In the Atharva-veda Time is addressed as the source and ruler "It is he who drew forth the worlds and encom

of all things.
passed them. Being their father, he became their son.

There

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."

Rāmā

KĀLAKĀ. A wife of Kasyapa. According to the Ramayana and Mahā-bhārata she was a daughter of Daksha, but the Vishnu Purana 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 Dānavas, called Paulomas and Kālakanjas, who were powerful, ferocious, and cruel." The Maha-bharata 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 Dānavas were called after her Kalakeyas.

KĀLAKANJAS, KĀLAKEYAS. Sons of Kasyapa by his wife Kālakā. There were many thousands of them, and they were "distinguished Danavas, who were powerful, ferocious, and cruel."

KĀLA-MUKHAS-KALI.

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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.

KĀLA-YAVANA. (Lit. 'Black Yavana,' Yavana meaning a Greek or foreigner.) A Yavana or foreign king who led an army of barbarians to Mathurā 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.

E

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KĀLĪ—KĀLI-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-DÄSA. 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 B.C., but Dr. Bhau Dājī 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-dāsa 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. Kāli-dāsa was author of the dramas Sakuntala 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 Vikramorvasī, and given a sketch of Mālavikāgnimitra. The following poems are ascribed to Kāli-dāsa :-Raghu-vansa, Kumāra-sambhava, Megha-duta, 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 Kāli-dāsa as a poet are well attested by his great popularity in India, as well as by the great favour with which Sakuntalā 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 Sakuntalā 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

KĀLIKĀ—KĀLIKĀ-PURĀNA.

143

mastery with which he wields the language, and on account of the consummate tact with which he imparts to it a more simple or more artificial form, according to the requirements of the subjects treated by him, without falling into the artificial diction of later poets or over-stepping the limits of good taste; on account of the variety of his creations, his ingenious conceptions, and his happy choice of subjects; and not less on account of the complete manner in which he attains his poetical ends, the beauty of his narrative, the delicacy of his sentiment, and the fertility of his imagination." Many of his works have been translated, and there is a French translation of the whole by Fauche.

KĀLIKĀ. The goddess Kāli.
KĀLIKĀ PURĀNA.

One of the eighteen Upa Purānas. "It contains about 9000 stanzas in 98 chapters, and is the only work of the series dedicated to recommend the worship of the bride of Siva, in one or other of her manifold forms as Giri-ja, Devi, Bhadra-kālī, Kāli, Mahā-māyā. It belongs, therefore, to the Sakta modification of Hindu belief, or the worship of the female powers of the deities. The influence of this worship shows itself in the very first pages of the work, which relate the incestuous passion of Brahma for his daughter, Sandhya, in a strain that has nothing analogous to it in the Vayu, Linga, or Siva Purānas. The marriage of Siva and Pārvatī is a subject early described, with the sacrifice of Daksha and the death of Sati. And this work is authority for Siva's carrying the dead body about the world, and the origin of the Pithasthānas, or places where the different members of it were scattered, and where Lingas were consequently erected. A legend follows of the births of Bhairava and Vetāla, whose devotion to the different forms of Devi furnishes occasion to describe, in great detail, the rites and formula of which her worship consists, including the chapters on sanguinary sacrifices translated in the Asiatic Researches (vol. v.). Another peculiarity in this work is afforded by very prolix descriptions of a number of rivers and mountains at Kāmarūpa Tīrtha, in Assam, and rendered holy ground by the celebrated temple of Durga in that country, as Kāmākshi or Kāmākshyā. It is a singular and yet uninvestigated circumstance, that Assam, or at least the north-east of Bengal, seems to have been, in a great degree, the source from