SOUTH-WESTERN TIBET IN INDIAN ANTIQUITY.
In the introduction of the Månasa-khanda Janamejaya addresses the Sûta desiring to hear of the creation of the world and its state subsequent to that event and the mahatmyas of the great tirthas or places of pilgrimage. We need only to quote a passage which is of special interest to us in connection with the lake. The Sûta tells the legend of Himachala to Janamejaya. Dattatreya Rishi, one of the seven human incarnations of Vishnu, after his visits to Himachala, went to Kåçi (Benares) and proclaimed the glories of Himachala to the Raja Dhanvantari. They talk of the tirthas, and the sage glorifies Himachala . . . that Himachala where Çiva lived and where Ganga falls from the foot of Vishnu like the slender thread of a lotus flower and where the Rishis worship and where the Çiva lingas are numerous. I behold Mana-sarovara and there in the form of the raja-hansa (royal goose) dwells Çiva. This lake was formed from the mind of Brahma, therefore was it called 'Manasa-sarovara'. There dwell also Mahadeva and the gods, thence flow the Sarayu (here probably Karnali) and other (female) rivers and the çatadru and other (male) rivers. I When the earth of Mana-sarovara touches any-ones body or when anyone bathes therein, he shall go to the paradise of Brahma, and he who drinks its waters shall go to the heaven of Çiva and shall be released from the sins of a hundred births, and even the beast who bears the name of Mana-sarovara shall go to the paradise of Brahma. Its waters are like pearls. There is no mountain like Himachala, for in it are Kailas and Mana-sarovara. As the dew is dried up by the morning sun, so are the sins of mankind dried up at the sight of Himachala. At Mana-sarovara, the king, Bhagiratha, performed the austerities by which the holy Ganga was produced and Vasishtha obtained the Sarayu. The country around this holy lake is called Månasa-khanda.» Concerning the creation of Måna-sarovara we read: »The sons of Brahma, Marichi and Vasishtha and the rest proceeded to the north of Himachala and performed austerities on Kailasa. There they saw Çiva and Parvati, and there they remained for twelve years absorbed in mortification and prayer. There was then very little rain and little water, and in their distress they went to Brahma and worshipped him. Then Brahma asked what their desire might be. The Rishis answerd and said. — 'We are engaged in devotion on Kailasa and must always go thence to bathe in the Mandakini; make a place for us to bathe in'. Then Brahma by a mental effort formed the holy lake of Manasa. The Rishis returned and rejoicing at the success of their journey again engaged in mortification and prayer on Kailasa and worshipped the golden ling which rose from the midst of the waters of the lake.»
khanda, — there exists in India a Råmaçilamåhåtmya' professing (but such professions are very untrustworthy) to belong to the Manasa-khanda of the Skanda Puråna. But no such Månasa-khanda appears to exist in manuscript or print. Atkinson's version must have been made especially for him
from some unknown manuscript.» From Atkinson's reference to Sir John Strachey this seems indeed to have been the case.
i Atkinson adds the explanation that the Çatadru is Satlej, »which rises in the Rakas lake, which is itself connected with the Mana lake.»
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