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Matangalila and Hastyayurveda (study)

by Chandrima Das | 2021 | 98,676 words

This page relates ‘Natural Abodes of Elephants: Forests and woods� of the study on the Matangalina and Hastyayurveda in the light of available epigraphic data on elephants in ancient India. Both the Matanga-Lila (by Nilakantha) and and the Hasti-Ayurveda (by Palakapya) represent technical Sanskrit works deal with the treatment of elephants. This thesis deals with their natural abode, capturing techniques, myths and metaphors, and other text related to elephants reflected from a historical and chronological cultural framework.

Go directly to: Footnotes.

Natural Abodes of Elephants: Forests and woods

Eight types of forests:

ٳśٰ (Book 2, Chapter 2, v. 15-16)[1] mentioned elephant-forests (岵Բ) of ṅg and ṅg in east, Cedi and ūṣa, forests in ٲśṇa, 貹Գٲ, ܰṣṭ and ʲñԲ岹. According to ṭiⲹ ṅg and ṅg of east forest are famous for best elephants, elephants of Cedi, ūṣa and ٲśṇa, 貹Գٲ are medium in quality and elephants from ܰṣṭ and ʲñԲ岹 are lowest in quality. But out of all these ṭiⲹ declares that perfect training can increase the valour, speed and spirit of the elephants.

ҲᲹśٰ (Chapter 4, v.1-18)[2] and ԲDZ (Chapter 3-ҲᲹԲ岵ṣaṇa, v. 171-179) mention the forests which were famous for elephants.

They are eight in number, such as�

  1. ʰ峦ⲹ (Eastern) forest,
  2. Cedikarūṣaka (or Vedikarūṣa� in ԲDZ),
  3. śṇa첹,
  4. Āṅgāreyaka (or āṅgireyaka of ԲDZ),
  5. ṅg첹,
  6. Aparantaka,
  7. ܰṣṭka and
  8. ñԲ岹.[3]

Treatises cited these forests along with their locations.

ҲᲹśٰ gives detailed descriptions of these forests and signs of the elephants dwelling there.

1) ʰ峦ⲹ forest:

The signs of the elephants in ʰ峦ⲹ vana:

In the east, the forest of the elephants is the ᾱⲹ, whose caves are filled with the songs of the վ󲹰ī who sits on her beloved’s lap in the ѲԻ gardens, where there are the woods or the bank of the Brahmaputra, where the ۲ܲ meets the 岵īٳī, where the Jāhnavā is reddened with the glow from the jewel on the crest of the serpent on Ś’s head (v. 3).

Brown elephants with bad nails, which are marked by their heads, throats, lips, stomachs, tusks, thighs, lens, cheeks thick dewlaps strong body, knees and limbs. They have wide shoulders and tails; roam about in the country by the saravyā (v. 4-5).

They may be seen roaming in the pastures and mountains of the ṅg in ٳٲ, Magadha, ʳṇḍ, Kāṣmīra and Kosala, as well as ñ and ṅg some of them drink (the water of) the Բī or Ҵdzī (v. 6-7).

In the east in ʰ峦ⲹ, or on the seashore or around the Ganges near the Brahmaputra, elephants roam about by the sacred rivers and Gocaras and other mountains in the beautiful lands of ṅg etc. (v. 8).

The ʰ峦ⲹ forest elephants have grant necks, heads, thick trunks, wide backs, good tails, they are brown and trumpet pleasantly (v. 9). ʰ峦ⲹ is in the midst of the Ganges, ʰ岵, the ᾱⲹ and Brahmaputra. Elephants born there have supple bodies, and are gentle and fiery (v. 10).[4]

2) Cedikarūṣaka forest:

The signs of the elephants in the forests of Cedikarūṣaka:

ѱ󲹱 (), հܰī and the land of śṇa and (the land called) Unmattagaṅga–in the middle of this is Cedikarūṣaka. Some of the elephants there are have ally with high sides, tusks the colour of honey, of quick mettle with good bodies, auspicious feet, tall and brown, and are sometimes ferocious and quick to kick (v. 11-12).[5]

3) śṇa forest:

The signs of the elephants in the forests of śṇa:

ѱ󲹱 is said to be in the middle of śṇa, Unmattagaṅga and Tripura and Rasapuṭa in Cardya. śṇa is in between Śī貹ٲ and Śrībala mountain, by the ձٰī. The śṇa (elephant) has auspicious limbs, is speedy, well-disciplined with great limbs and yellowish (in colour) (v. 13).[6]

4) Āṅgāreyaka forest:

The signs of the elephants in the forests of Āṅgāreyaka:

Between the mountain ٰ and the country of վ徱ś, by the 𱹲ī and the Brahmavatī is the Āṅgāreya (country); the elephant born there has auspicious eyes and is very powerful, with tender skin (v. 14).[7]

5) ṅg forest:

The signs of the elephants in the forests of ṅg:

ṅg is (the land) in the middle of the Sahya, the Vindhya, Utkala, the direction of Agastya (south) and the sea. The (elephant) there has fine hair, sweet glance, a unique body and is slow-moving.[8]

6) 貹Գٲ forest:

The signs of the elephants in the 貹Գٲ forest:

The 貹Գٲ is (the country) to the east of the last mountain by the , the ṛṣṇa mountain and the ocean. The (elephant) born there has a beautiful body, is very strong and has tender skin (v. 15).[9]

7) ܰṣṭ forest:

The signs of the elephants in the forests of ܰṣṭ:

ܰṣṭ is in the middle of the , Գī, the city named Arbuda and ٱ. The elephants born there has short nails and tusks, as short lived and stupid.[10]

8) ñԲ岹 forest:

The signs of the elephants of the ñԲ岹 forest:

ñԲ岹 is the forest on the north, in the middle of the forest and the Sindhu (on the one hand) and ᾱⲹ and ܰܰṣeٰ (on the other). (The elephant) born here is very strong and ferocious (v. 16).This is an account of the forests of the elephants. The elephants that roam in the forests should be judged by their looks, their behaviour and their bodies (v. 17).[11]

Elephant forests in Early India

[12. Elephant forests in Early India. According to Bijoya Goswami’s description based on ҲᲹśٰ]

The ҲᲹśٰ (Chapter 4, v. 18) gives a ranking of the forests of elephants, such as the ʰ峦ⲹ, ṅg첹 and the 貹Գٲ are said to be the best. Cedikarūṣaka, śṇa and Āṅgāreya are medium. ܰṣṭka and ñԲ岹 are said to be the worst forests.[12] But the ԲDZ (Chapter 3, v. 178-179) contradicts the ranking of ҲᲹśٰ in some respect. According to it except ṅg, Vedikārūṣa�, śṇa, replacing ʰ峦ⲹ, and 貹Գٲ, are said to be the best while except āṅgireya, the ʰ峦ⲹvana degreased from its first position and replacing Cedikarūṣaka, śṇa are considered as mediocre. Lastly Aparanta losing its best position considered as the inferior kind of forest along with ñԲ岹, ܰṣṭ, those are kept their position in worst.[13] After keen study of ranking of the elephant-forests it is quite visible ٳśٰ, ҲᲹśٰ and ԲDZ all the three treatises considered ṅg or ṅgka as the best, ٲśṇa as the mediocre and ܰṣṭ and ʲñԲ岹 as the worst according to quality of their elephants. In this context it is worth mentioning that king dzś in the 12th century CE seems to be specially inclined towards the elephants of the ṅg forests (v.194).[14]

Identification of forests:

These forests may be identified as follows:

1. ʰ峦ⲹvana–extended from Allahabad to Assam, the forest on the Himalayan foot hills.

2. Cedikarūṣaka (Cedi and ūṣa)–i)Cedi and its surrounding region. This region is bounded by Kalisindh and Chaunse rivers in west and east directions, respectively (18 mile northwest of Chanderi and Lalitpur of Bundelkhand). ii) ūṣa–southern region of Shahabad District of Bihar (the region between Shon and Karmanasha rivers).

3. ٲśṇavana�Vidisha in Madhya Pradesh, ٲśṇa Ѳ岵. The forest between Vindhya and river Betravatī (Betwa).

4. āṅgāreyakavana–the region between Vidisha, Narmada and Pariyatra (Aravalli Mountain ranges in west of Bhopal) and Brahmavardhan.

5. ṅg첹vana–southern part of Orissa and northern part of Dravida region. Godavari river flows in south-west and a stream of river Indravati named Gaoliya flows in north-west of this area. It indicates simply the area between Godavari and Mahanadi rivers.

6. Aparantakavana–coastal region of Konkan and Malabar, south of Narmada.

7. ܰṣṭkavana�Avanti (Malwa), Nimar, and adjacent region of Madhya Pradesh. The region between Narmada, Dwarka and Mount Abu.

8. ñԲ岹vana–region between Kurukshetra, Sindhu, Himalaya and Kalikakanan.[15]

According to Blochman, these descriptions specify the habitat of elephants almost all over the Indian subcontinent at least up to 12th century CE.[16]

Signs of elephants dwelling in these forests

ҲᲹśٰ also describes the signs of elephants dwelling in these forests. It refers to eight woods (upavanas) and the marks of elephants dwelling there (Chapter 4, v.19-27).

They are:

  1. Upavana in ٲ country (east of the Himalaya),
  2. ĀԱⲹ (south-east) upavanas,
  3. southern upavanas,
  4. ṛt (south-west) upavanas,
  5. western upavanas,
  6. (northwest) upavanas,
  7. northern upavanas and
  8. Iśāna (north-eastern) upavanas.[17]

Elephants are particularly judged according to the signs of the woods they are born in.[18] ٳśٰ and Aśokan inscriptions both mention elephant forests or Hastivana where elephants were kept in captivity post capture for training. ṭiⲹ places the elephant forests much as much superior to the material forests. Elephants are principally responsible for destruction of the enemy’s force (Book 7, Chapter 11, verses 13-16).[19] Under the measures taken by ministers for state’s foreign policy especially at the time of pact for an undertaking ṭiⲹ mentions the usefulness of the elephant forests. According to the ancient teachers there were two types of elephants in forests prior to their usefulness i.e. ‘one with many but dull elephants and one with few but brave elephants is preferable; for, on the brave depends the fight; the few brave rout the many dull, and those routed become the destroyers of their own troops.� But according to ṭiⲹ many dull elephants are preferable for their use in the army as they carry out many tasks, become the refuge of their own troops in battle and unassailable and frightful to the enemies. Where as to the many dull elephants, bravery can be imparted by means of training, but numerousness cannot be generated at all in the few brave (Book 7, Chapter 12, verses 8-12).[20] Elephant forests are the source of elephants for war (Book 7, Chapter 14, verse 25).[21]

Footnotes and references:

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[1]:

R.P. Kangle. tr. The Kauṭilīya ٳśٰ, Part II, pp. 68-69.

[2]:

Shri Mantramurti K.S. Subrahmanyaśāstri. ed. &tr. (in Tamil), ҲᲹśٰ [Gaja-śāstram] of muni with extracts from other works and Coloured Illustrations, pp. 32-36.

[3]:

Gajanan K. Shrigondekar. ed. ԲDZ, Vol.1, pp. 44-45. The ԲDZ arranges this forests likewise–ʰ峦�, Āṅgireya, ṅg첹, śṇa첹, Aparanta, ܰṣṭ, ñԲ岹, Vedikarūṣa�.

[4]:

Shri Mantramurti K.S. Subrahmanyaśāstri. ed. &tr. (in Tamil), ҲᲹśٰ [Gaja-śāstram] of ⲹ muni with extracts from other works and Coloured Illustrations, pp. 32-34.

[5]:

Ibid., p. 34.

[6]:

Ibid.

[7]:

Ibid., p. 35.

[8]:

Ibid.

[9]:

Ibid.

[10]:

Ibid., p. 35.

[11]:

Ibid., p. 36.

[12]:

Ibid.

[13]:

Gajanan K. Shrigondekar. ed. ԲDZ, Vol.1, p. 45.

[14]:

Ibid., p. 136.

[15]:

I am deeply indebted to Professor Bijoya Goswami, Former Professor of Sanskrit Department, Jadavpur University, who gave her unpublished work on ҲᲹśٰ with English translation and permit me to refer the matters and use the map from it. The work will be soon published.

[16]:

Nalini Sadhale & Y.L. Nene. ‘On Elephants in Manasollasa-1.Characteristics, Habitat, Methods of Capturing and Training�, Reproduction from Asian Agri-History, Vol.8, No.1, 2004, p. 23. According to the Ain-i-Akbari, the supplies of elephants from regions of Agra and Allahabad in Uttar Pradesh, central India and Bihar to the Mughals, especially in the reign of Akbar, in the late 16th century CE; however by the end of 19th century CE, Watts shows, the scarcity of elephants habitation in these regions. And Daniel displays the present days‘elephant habitats in India are in (i) Northwest: Dehradun, Bijnor, and the Nainital Tarai; (ii) South: Western Ghats in the states of Karnataka, Kerala, and Tamil Nadu; (iii) Central: southern Bihar, southern Bengal, and Orissa; and (iv) Eastern: northern Bengal, Assam, and other states of North-East.

[17]:

Shri Mantramurti K.S. Subrahmanyaśāstri. ed. &tr. (in Tamil), ҲᲹśٰ [Gaja-śāstram] of ⲹ muni with extracts from other works and Coloured Illustrations, pp. 36-38.

[18]:

Ibid, p. 39.

[19]:

R.P. Kangle. tr. The Kauṭilīya ٳśٰ, Part II, p. 412.

[20]:

Ibid., pp. 415-416.

[21]:

Ibid., p. 426.

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