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Updated: May 11, 2025
[Footnote 1: M. AD. PICTET has availed himself of the love of the elephant for water, to found on it a solution of the long-contested question as to the etymology of the word "elephant,"-a term which, whilst it has passed into almost every dialect of the West, is scarcely to be traced in any language of Asia. The Greek [Greek: elephas], to which we are immediately indebted for it, did not originally mean the animal, but, as early as the time of Homer, was applied only to its tusks, and signified ivory. BOCHART has sought for a Semitic origin, and seizing on the Arabic fil, and prefixing the article al, suggests alfil, akin to [Greek: eleph]; but rejecting this, BOCHART himself resorts to the Hebrew eleph, an "ox" and this conjecture derives a certain degree of countenance from the fact that the Romans, when they obtained their first sight of the elephant in the army of Pyrrhus, in Lucania, called it the Luca bos. But the [Greek: antos] is still unaccounted for; and POTT has sought to remove the difficulty by introducing the Arabic hindi, Indian, s thus making eleph-hindi, "bos Indicus." The conversion of hindi into [Greek: antos] is an obstacle, but here the example of "tamarind" comes to aid; tamar hindi, the "Indian date," which in mediæval Greek forms [Greek: tamarenti]. A theory of Benary, that helhephas might be compounded of the Arabic al, and ibha, a Sanskrit name for the elephant, is exposed to still greater etymological exception. PICTET'S solution is, that in the Sanskrit epics "the King of Elephants," who has the distinction of carrying the god Indra, is called airarata or airavana, a modification of airavanta, "son of the ocean," which again comes from iravat, "abounding in water." "Nous aurions done ainsi, comme corrélatif du gree [Greek: elephanto], une ancienne forme, âirâvanta ou âilâvanta, affaiblie plus tard en âirâvata ou âirâvana.... On connaît la prédilection de l'éléphant pour le voisinage des fleuves, et son amour pour l'eau, dont l'abondance est nécessaire
And this feat, O king, seemed highly wonderful. Then Anuvinda, leaving his own car, mounted on the car of Vinda. Taking up an excellent and strong bow capable of bearing a great strain, Anuvinda, as also his brother Vinda, those foremost of car-warriors hailing from Avanti, both stationed on the same car, quickly shot many shafts at the high-souled Iravat.
And when the Rakshasa approached him nearer, Iravat with his sword quickly cut off his bow, as also each of his shafts into five fragments. Seeing his bow cut off, the Rakshasa speedily rose up into the welkin, confounding with his illusion the enraged Iravat. Illusion is natural with them, and their age and form are both dependent on their will.
Iravat, however, proud of his might, and displaying his lightness of hand, proceeded towards all of them, armed with his sword. Beholding him then on foot, his foes surrounded him closely and wished to take him captive. Then that crusher of foes, seeing them contiguous to himself, struck off, with his sword, both their right and left arms, and mangled their other limbs.
And the limbs of that Rakshasa, O king, cut into pieces, presented a beautiful sight. Iravat, excited with rage, repeatedly cut that mighty Rakshasa with his sharp axe. The brave Rakshasa, thus cut into pieces like a tree by the mighty Iravat, roared fiercely. And those roars of his became deafening. Mangled with the axe, the Rakshasa began to pour forth blood in torrents.
Then Bhimasena, in that battle told both Kesava and Arjuna in detail about the slaughter of Iravat as it had occurred." Sanjaya said, "Hearing that his son Iravat had been slain, Dhananjaya was filled with great grief and sighed like a snake. It was for this that he forbade king Dhritarashtra.
And when the forces of both perished, both of them, invincible in battle, encountered each other like Vritra and Vasava. Beholding the Rakshasa, who was difficult of being vanquished in battle, advancing towards him, the mighty Iravat, excited with rage, began to check his onset.
That slayer of foes, viz., the valiant Iravat, excited with rage, and advancing speedily from desire of slaying the Rakshasa, began to resist him. Beholding him advance, the mighty Rakshasa speedily set himself about for displaying his powers of illusion. The Rakshasa then created a number of illusive chargers which were ridden by terrible Rakshasas armed with spears and axes.
While being covered by those Nagas, that bull among Rakshasas reflected for a moment, and assuming the form of Garuda, he devoured those snakes. When that Naga of his mother's line was devoured through illusion, Iravat became confounded.
And the mighty-armed Iravat, possessed of prowess incapable of being baffled, approaching his sire, saluted him duly, standing before him with joined hands. And he introduced himself to the high-souled Arjuna, saying, 'I am Iravat, blessed be thou, and I am thy son, O lord'. And he reminded Arjuna of all the circumstances connected with the latter's meeting with his mother.
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